A Collection of discourses lately written by some divines of the Church of England against the errours and corruptions of the church of Rome to which is prefix'd a catalogue of the several discourses.
and particularly to the Church or Bishop of Rome, hath, notwithstanding that refusal, sufficient means still left him whereby he may arrive at certainty in those Doctrines which are generally necessary to the Salvation of a Christian Man.
and particularly to the Church or Bishop of Rome, hath, notwithstanding that refusal, sufficient means still left him whereby he may arrive At certainty in those Doctrines which Are generally necessary to the Salvation of a Christian Man.
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and being once misled, they wander on without correcting their Error, having taken up this first as their fixed Principle, that their Guide cannot mistake the way.
and being once misled, they wander on without correcting their Error, having taken up this First as their fixed Principle, that their Guide cannot mistake the Way.
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And if they had not had such Assurance themselves, and could not have given proof to others of their mission, there would have been a defect in the first promulgation of the Gospel;
And if they had not had such Assurance themselves, and could not have given proof to Others of their mission, there would have been a defect in the First Promulgation of the Gospel;
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but the Corruption. Their Question therefore (Where was your Religion before Luther?) is not more pertinent amongst Disputers than this amongst Husbandmen, (Where was the Corn before it was weeded?)
but the Corruption. Their Question Therefore (Where was your Religion before Luther?) is not more pertinent among Disputers than this among Husbandmen, (Where was the Corn before it was weeded?)
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We have seen that necessary Faith is perpetual, and it is as manifest that wheresoever God requireth the belief of it, he vouchsafeth sufficient means for information, and unerring Assent.
We have seen that necessary Faith is perpetual, and it is as manifest that wheresoever God requires the belief of it, he vouchsafeth sufficient means for information, and unerring Assent.
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And though th• same sum of Doctrines is generally necessary to Salvation, yet the Creed of all men is not of equal length, seing they have unequal capacities.
And though th• same sum of Doctrines is generally necessary to Salvation, yet the Creed of all men is not of equal length, sing they have unequal capacities.
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But wheresoever, there is a particular Society of Men, who call themselves a Church, yet erre actually in the necessary Articles of the Faith, it is certain they were not forced into that error for want of external means.
But wheresoever, there is a particular Society of Men, who call themselves a Church, yet err actually in the necessary Articles of the Faith, it is certain they were not forced into that error for want of external means.
No Tyran• on Earth has been guilty of such undisguised injustice as that is, which maketh a Law for the punishment of the Blind because they miss their way.
No Tyran• on Earth has been guilty of such undisguised injustice as that is, which makes a Law for the punishment of the Blind Because they miss their Way.
Wherefore our Saviour told the perverse Jews, that if the Messiah had never been revealed to them, they had not been answerable for the Sin of Infidelity:
Wherefore our Saviour told the perverse jews, that if the Messiah had never been revealed to them, they had not been answerable for the since of Infidelity:
What is a True Church, and which are the marks of it? What is the Roman Church? And whither the marks of the True Church do only belong unto the Roman? What Men or what Books sp••k the sense of that Church? They tell us That the Light of a Mans own reason first serves him so far as to the discovery of a Guide;
What is a True Church, and which Are the marks of it? What is the Roman Church? And whither the marks of the True Church do only belong unto the Roman? What Men or what Books sp••k the sense of that Church? They tell us That the Light of a men own reason First serves him so Far as to the discovery of a Guide;
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But when once this Guide is found ou•, the Man is afterwards, for all other things that are prescribed by this Guide, to subject and resign his reason.
But when once this Guide is found ou•, the Man is afterwards, for all other things that Are prescribed by this Guide, to Subject and resign his reason.
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First, God did not set up such a constant, infallible Guide among the Jews; though, at first, he gave Assurance to them by Miracle, that Moses had received his Commission from him,
First, God did not Set up such a constant, infallible Guide among the jews; though, At First, he gave Assurance to them by Miracle, that Moses had received his Commission from him,
For their small precinct (the People of which were thrice in a year to come up to the Temple) was much more capable of such a Judge then the Christian Church, which is as wide as the World.
For their small precinct (the People of which were thrice in a year to come up to the Temple) was much more capable of such a Judge then the Christian Church, which is as wide as the World.
And to affirm that if there were not such a Guide, God would be wanting in means sufficient for the maintenance of Peace and Truth, is presumptuously to obtrude the schemes of Man's fancy upon God's Wisdom.
And to affirm that if there were not such a Guide, God would be wanting in means sufficient for the maintenance of Peace and Truth, is presumptuously to obtrude the schemes of Man's fancy upon God's Wisdom.
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though he hath promised help on Earth, and assistance from Heaven, to Men diligent and sincere in their inquiries after truths which are necessary for them.
though he hath promised help on Earth, and assistance from Heaven, to Men diligent and sincere in their inquiries After truths which Are necessary for them.
As long as this Age of the Messiah shall last, and that is the last time or Age. This promise is, indeed, made to the Apostles, and to their successorrs also.
As long as this Age of the Messiah shall last, and that is the last time or Age. This promise is, indeed, made to the Apostles, and to their successorrs also.
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He that heareth you, heareth Me; Me the infallible way and the Truth. This Speech, if it be extended to all Ministers, it makes them all infallible Guides.
He that hears you, hears Me; Me the infallible Way and the Truth. This Speech, if it be extended to all Ministers, it makes them all infallible Guides.
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But the words are especially directed to the seventy Disciples who were taught to preach a plain Fundamental Truth, that the Kingdom of GOD was come nigh to the Jews.
But the words Are especially directed to the seventy Disciples who were taught to preach a plain Fundamental Truth, that the Kingdom of GOD was come High to the jews.
Another place, used as an express Testimony, is that in the first to Timothy to whom St. Paul saith, that the Church is the Pillar and Ground of Truth.
another place, used as an express Testimony, is that in the First to Timothy to whom Saint Paul Says, that the Church is the Pillar and Ground of Truth.
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Which place hath so farre failed that the lo•ty Building called St. John's Church, † is now become a Turkish Mosch. But i• it were spoken in a general sense, it would amount only to this meaning:
Which place hath so Far failed that the lo•ty Building called Saint John's Church, † is now become a Turkish Mosch. But i• it were spoken in a general sense, it would amount only to this meaning:
For, this advertisement being so publickly given to them they have fair occasion of examining the grounds of Christian Truth, which when they find, they will be induced to build upon them.
For, this advertisement being so publicly given to them they have fair occasion of examining the grounds of Christian Truth, which when they find, they will be induced to built upon them.
In this sense likewise, though not in this alone, Apostolical Men were called Lights and Pillars. In the Book of the Revelation * this promise is made to •i• who persevereth in his Christianity, notwithstanding the cross which it brings upon him.
In this sense likewise, though not in this alone, Apostolical Men were called Lights and Pillars. In the Book of the Revelation * this promise is made to •i• who persevereth in his Christianity, notwithstanding the cross which it brings upon him.
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Among the Places which are said to prove, by good consequence, that there is • living Guide of Faith, that in the eighteenth of St. Matthews Gospel is the Principal.
Among the Places which Are said to prove, by good consequence, that there is • living Guide of Faith, that in the eighteenth of Saint Matthews Gospel is the Principal.
There our Saviour, requireth his Followers, if their Brethren persisted in their offences, to tell it to the Church, and to esteem them no longer Members of their Society,
There our Saviour, requires his Followers, if their Brothers persisted in their offences, to tell it to the Church, and to esteem them no longer Members of their Society,
For then I should have needed only to have cited those Ancients, and shewed that their sense of these ▪ several places was plainly different from the modern interpretations of the Church Men of Rome. And, by this way of arguing, they are self condemned.
For then I should have needed only to have cited those Ancients, and showed that their sense of these ▪ several places was plainly different from the modern interpretations of the Church Men of Room. And, by this Way of arguing, they Are self condemned.
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For they fall according to their own Rule of expounding Scripture by the unanimous consent of the Primitive Fathers, who with one voice, speak another sense.
For they fallen according to their own Rule of expounding Scripture by the unanimous consent of the Primitive Father's, who with one voice, speak Another sense.
If God had promised an infallible Guide, or told us be had given one to his Church, he would, doubtless, have added some directions for the finding of him.
If God had promised an infallible Guide, or told us be had given one to his Church, he would, doubtless, have added Some directions for the finding of him.
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And in this sense St. Chrysostom affirmed concerning St. Paul that the whole World (or the World of the Roman Empire) was his Diocese. You will reply, that he promised, on him particularly, upon this Rock, or Stone, this Kipha (a Syriac Word of the Masculine Gender ) this Peter; to build his Church.
And in this sense Saint Chrysostom affirmed Concerning Saint Paul that the Whole World (or the World of the Roman Empire) was his Diocese. You will reply, that he promised, on him particularly, upon this Rock, or Stone, this Kipha (a Syriac Word of the Masculine Gender) this Peter; to built his Church.
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I answer, the Ancients took the Word as Feminine, and understood it rather of his Confession then of his Person. If it was spoken of his Person, it was spoken by way of Emphasis, not Exclusion;
I answer, the Ancients took the Word as Faemin, and understood it rather of his Confessi then of his Person. If it was spoken of his Person, it was spoken by Way of Emphasis, not Exclusion;
for there were twelve Foundations of these he might be called the first, having first preached the Gospel to Jews and Gentiles, the Eleven standing up with him,
for there were twelve Foundations of these he might be called the First, having First preached the Gospel to jews and Gentiles, the Eleven standing up with him,
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Occumenical Council, the Council of Nice though, in one sacred place (as Eusebius hath noted) there were assembled, Syrians and Cilicians, Phoenicians, and Arabians; Palaestinians, Egyptians, Thebaeans, Libyans, Mesopotamians; a Persia•, a Scythian Bishop;
Ecumenical Council, the Council of Nicaenae though, in one sacred place (as Eusebius hath noted) there were assembled, Syrians and Cilicians, Phoenicians, and Arabians; Palaestinians, egyptians, Thebaeans, Libyans, Mesopotamians; a Persia•, a Scythian Bishop;
But there was but one Bishop for Africa, one for Spain, one for Gaul; two Priests as Deputies of the infirm and Aged Bishop of Rome. Whilst (for Instance sake) there were seventeen Bishops for the small Province of Isauria; yet such Councils are very useful; such we reverence;
But there was but one Bishop for Africa, one for Spain, one for Gaul; two Priests as Deputies of the infirm and Aged Bishop of Room. While (for Instance sake) there were seventeen Bishops for the small Province of Isauria; yet such Councils Are very useful; such we Reverence;
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If there were such Guides, what Guided the Church which was before them? By what rule was Ebion judged before the Council of Nice? How can we be infallibly Guided by them in Controversies of Faith not determined by them; nay not brought before them;
If there were such Guides, what Guided the Church which was before them? By what Rule was Ebion judged before the Council of Nicaenae? How can we be infallibly Guided by them in Controversies of Faith not determined by them; nay not brought before them;
and it lasted, in several places longer then two legal lives of a Man. There was indeed, a Canon in the Western Church for the holding of a Council once in the space of each ten years:
and it lasted, in several places longer then two Legal lives of a Man. There was indeed, a Canon in the Western Church for the holding of a Council once in the Molle of each ten Years:
the Emperour would no• send his Bishops to Bologna, nor the French King his to Tren '. And though the French Church believed the Doctrines of that Synod,
the Emperor would no• send his Bishops to Bologna, nor the French King his to Tren '. And though the French Church believed the Doctrines of that Synod,
The Council of Constantinople under Constantine Copronymus, consisting of three hundred thirty eight Bishops, decreed against the use of Images in Churches.
The Council of Constantinople under Constantine Copronymus, consisting of three hundred thirty eight Bishops, decreed against the use of Images in Churches.
The fifth Canon of the Church of England does declare that the thirty nine Articles were agreed upon for the avoidance of the diversities of opinions and the establishing of consent touching true Religion Consent touching true Religion is consent in Matters, of Faith.
The fifth Canon of the Church of England does declare that the thirty nine Articles were agreed upon for the avoidance of the diversities of opinions and the establishing of consent touching true Religion Consent touching true Religion is consent in Matters, of Faith.
The third and fourth Canons of 1640. Decree the Excommunication of those who will not-abjure their holding Popery and Socinianism. The Reformed Churches in France teach the like Doctrine, threatning to cut them off from the Church who acquiesce not in the resolution of a National Synod.
The third and fourth Canonas of 1640. decree the Excommunication of those who will not-abjure their holding Popery and Socinianism. The Reformed Churches in France teach the like Doctrine, threatening to Cut them off from the Church who acquiesce not in the resolution of a National Synod.
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The same course was taken with the Remonstrants in the Synod of Dort. Wherefore Protestants ought not to detract from the Authority of general Councils,
The same course was taken with the Remonstrants in the Synod of Dort. Wherefore Protestants ought not to detract from the authority of general Councils,
the suffrages of all the Councils and Fathers, the first, the middle, the last, if Campiain the Jesuite may be believed On the other hand Monsieur Larroque hath Written a Book of the confirmity of the Protestant churches in France, with the Discipline of the Christian Ancient church, taking it for granted that their Doctrine was catholick.
the suffrages of all the Councils and Father's, the First, the middle, the last, if Campiain the Jesuit may be believed On the other hand Monsieur Larroque hath Written a Book of the confirmity of the Protestant Churches in France, with the Discipline of the Christian Ancient Church, taking it for granted that their Doctrine was catholic.
The Roman church, without any proof, calleth her self the church catholick; and she pretendeth to conveigh to us the sense of the Ancient Fathers and councils;
The Roman Church, without any proof, calls her self the Church catholic; and she pretendeth to convey to us the sense of the Ancient Father's and Councils;
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which sense was that they understood formerly by the word Tradition. And in this sense a Romanist said of Pope Honorius , that he had broken the rule of Tradition.
which sense was that they understood formerly by the word Tradition. And in this sense a Romanist said of Pope Honorius, that he had broken the Rule of Tradition.
and find a contrary sense in them? Whilst the church of Rome, by a kind of Ecclesiastical coinage, stampeth Divine Authority upon B••ks esteemed by the councils and Fathers to be Apochryphal? Whilst it hath forged decrees of Popes, and (like a deceitful Gibeonite) rendred that which was really new, in appearance old and mouldy, on purpose to promote imposture? How doth it give us the sense of the Ancients,
and find a contrary sense in them? While the Church of Room, by a kind of Ecclesiastical coinage, stampeth Divine authority upon B••ks esteemed by the Councils and Father's to be Apocryphal? While it hath forged decrees of Popes, and (like a deceitful Gibeonite) rendered that which was really new, in appearance old and mouldy, on purpose to promote imposture? How does it give us the sense of the Ancients,
when it owneth what it formerly disowned as canonical, the Epistle to the Hebrews ? When it taketh away the cup which Pope Gelasius called a grand Sacriledge ? When it now rejecteth the communicating of Infants, which, in former times was esteemed by many a very necessary point? When a former Pope Gregory condemns the Title of Universal Pastor as Anti-christian,
when it owneth what it formerly disowned as canonical, the Epistle to the Hebrews? When it Takes away the cup which Pope Gelasius called a grand Sacrilege? When it now rejecteth the communicating of Infants, which, in former times was esteemed by many a very necessary point? When a former Pope Gregory condemns the Title of Universal Pastor as Antichristian,
and a latter insists upon it as the choicest flower in the Papal prerogative? When St. August and from him the very Breviary shall expound Christs promise, of being alwayes with his Church, of the presence of his Divinity and of his Spirit, and not of his Body:
and a latter insists upon it as the Choicest flower in the Papal prerogative? When Saint August and from him the very Breviary shall expound Christ promise, of being always with his Church, of the presence of his Divinity and of his Spirit, and not of his Body:
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And, if the Roman Church falsifieth written Tradition, how shall we trust her for Oral? And how and at what time did that Oral Tradition remove from Greece to Rome where the Greek church, which it alloweth to have been once possessed of the true Tradition, is accused of Heresie? At the same time (I suppose) that the chappel of the Virgin removed from Nazareth to Loretto. This principle of Oral Tradition is most uncertain to th•ir Judges;
And, if the Roman Church falsifieth written Tradition, how shall we trust her for Oral? And how and At what time did that Oral Tradition remove from Greece to Room where the Greek Church, which it alloweth to have been once possessed of the true Tradition, is accused of Heresy? At the same time (I suppose) that the chapel of the Virgae removed from Nazareth to Loretto. This principle of Oral Tradition is most uncertain to th•ir Judges;
It is a principle on which they can serve a purpose in justifying novel Doctrines as Oral Traditions not known to any but the Roman church, which pretendeth to the custody of them.
It is a principle on which they can serve a purpose in justifying novel Doctrines as Oral Traditions not known to any but the Roman Church, which pretendeth to the custody of them.
and the Popes Legates, in the Council of Trent, were enjoyned to give forth this Advertisement that the Fathers, upon no account whatsoever, should touch it, or dispute about it.
and the Popes Legates, in the Council of Trent, were enjoined to give forth this Advertisement that the Father's, upon no account whatsoever, should touch it, or dispute about it.
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Thus Martin the fifth received the Papal Mitre from the Council of Constance, after it had deposed Gregory the twelfth, Beuedict the thirteenth, and John the twenty third.
Thus Martin the fifth received the Papal Mitre from the Council of Constance, After it had deposed Gregory the twelfth, Beuedict the thirteenth, and John the twenty third.
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And Baluzius professeth that it was then difficult to understand which of the two, Gregory or Gelasius, was the Legitimate successor of of Pope Paschal. Now,
And Baluzius Professes that it was then difficult to understand which of the two, Gregory or Gelasius, was the Legitimate successor of of Pope Paschal. Now,
how useless, to them, is the pretence of a Guide, when they want some other Guide who should tell them which of the Pretenders they may securely follow;
how useless, to them, is the pretence of a Guide, when they want Some other Guide who should tell them which of the Pretenders they may securely follow;
Arg. II. Secondly, the Popes themselves in •heir solemn profession, suppose themselves liable to the misleading of the People even in Matters of Faith.
Argument II Secondly, the Popes themselves in •heir solemn profession, suppose themselves liable to the misleading of the People even in Matters of Faith.
For, having owned the Faith of the Six general councils, They further profess themselves and others to be subject to an Anathema, if they advance novelty contrary to the aforesaid Evangelical Tradition,
For, having owned the Faith of the Six general Councils, They further profess themselves and Others to be Subject to an Anathema, if they advance novelty contrary to the aforesaid Evangelical Tradition,
And for the Bishops of Antioch who first succeeded S. Peter, they have a much fairer pretence then those of Rome. The Truth is, Hierusalem was properly the Mother-church:
And for the Bishops of Antioch who First succeeded S. Peter, they have a much Fairer pretence then those of Room. The Truth is, Jerusalem was properly the Mother-church:
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Arg. IV. Fourthly, Those who have considered the writings of many Popes, and the decrees made by them, have found no reason to lay their Faith at their Golden Sandal.
Argument IV. Fourthly, Those who have considered the writings of many Popes, and the decrees made by them, have found no reason to lay their Faith At their Golden Sandal.
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It is manifest to every Learned Man that the Eyes of the Pope are not (metaphorically) like those of Augustus in which (it is said) there appeared a brightness like that of the Sun. If we had more of their History,
It is manifest to every Learned Man that the Eyes of the Pope Are not (metaphorically) like those of Augustus in which (it is said) there appeared a brightness like that of the Sun. If we had more of their History,
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There are not, perhaps, weaker or more absurd passages in any Ecclesiastical Writer, than we may find in the works of Pope Innocent the third, who was called the Wonder of the World. He saith of Sub-deacons that they represented the Nethinims • (or Nathinnims as he calls them;) and that Nathaniel was one of that Order.
There Are not, perhaps, Weaker or more absurd passages in any Ecclesiastical Writer, than we may find in the works of Pope Innocent the third, who was called the Wonder of the World. He Says of Subdeacons that they represented the Nethinims • (or Nathinnims as he calls them;) and that Nathaniel was one of that Order.
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That the Pope does not use a Pastoral rod, because St. Peter sent his S••ff to Eucharius the first Bishop of Treves, to whom Maternus succeeded, who, by the same Staff, was raised from the dead.
That the Pope does not use a Pastoral rod, Because Saint Peter sent his S••ff to Eucharius the First Bishop of Treves, to whom Maternus succeeded, who, by the same Staff, was raised from the dead.
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That an Epistle, signifying in Greek an Over-sending or supererogation, the word agrees very well to the Apostolical Epistle, which are supperadded to the Gospel He allots to each Article of the Apostolical and Constantinopolitan Creeds, a particular Apostle,
That an Epistle, signifying in Greek an Over-sending or supererogation, the word agrees very well to the Apostolical Epistle, which Are superadded to the Gospel He allots to each Article of the Apostolical and Constantinopolitan Creeds, a particular Apostle,
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and finds the mystery in all things that are twelve in number. For example sake, in the twelve loaves of Shew-Bread; in the twelve Tribes; twelve hours, twelve Moneths.
and finds the mystery in all things that Are twelve in number. For Exampl sake, in the twelve loaves of Shew-Bread; in the twelve Tribes; twelve hours, twelve Months.
. He saith that Judas was not at the Sacrament because he was not to drink it new with Christ in his Kingdom, which priviledge he had promised to all the partakers.
. He Says that Judas was not At the Sacrament Because he was not to drink it new with christ in his Kingdom, which privilege he had promised to all the partakers.
He professeth rather to venerate Sacraments then to prie into them because it is written in Exodus the twelfth, concerning the Pafchal Lamb, Eat not of it raw,
He Professes rather to venerate Sacraments then to pry into them Because it is written in Exodus the twelfth, Concerning the Pafchal Lamb, Eat not of it raw,
Eugeniout the third approved of the Prophesies or Enthusiastick Dreams of Hildegardis, in the Synod of Tryers, as Inspirations, Pope Zachary judged the true Doctrine of Antipodes, to be heretical in the case of the more Learned and Knowing Virgilius .
Eugeniout the third approved of the prophecies or Enthusiastic Dreams of Hildegardis, in the Synod of Tryers, as Inspirations, Pope Zachary judged the true Doctrine of Antipodes, to be heretical in the case of the more Learned and Knowing Virgil.
Now that Popes have erred not only in lesser things, but even in Matters of Faith, is plain from History I will instance, only, in Vigilius, and Honorius, forbearing to speak of Liberius and divers others who swerved from the truly Ancient Catholick Faith.
Now that Popes have erred not only in lesser things, but even in Matters of Faith, is plain from History I will instance, only, in Vigilius, and Honorius, forbearing to speak of Liberius and diverse Others who swerved from the truly Ancient Catholic Faith.
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Pope Vigilius framed a constitution in favour of the three chapters or Nestorian - Writings of Ibas Bishop of Edessa, Theodorus of Mopsuestia, and Theodoret Bishop of Cyrus. This Constitution was published by Cardinal Baronius out of an Ancient Manuscript in the Vatican Library:
Pope Vigilius framed a constitution in favour of the three Chapters or Nestorian - Writings of Ibas Bishop of Edessa, Theodorus of Mopsuestia, and Theodoret Bishop of Cyrus. This Constitution was published by Cardinal Baronius out of an Ancient Manuscript in the Vatican Library:
That Council condemneth those three Chapters as Heretical. And together with them, it condemneth Pope Vigilius and others under the name of Sequaces or Followers of Nestorius and Theodorus. Baronius himself acknowledgeth that the decree of that council was set up against the decree of that Pope;
That Council Condemneth those three Chapters as Heretical. And together with them, it Condemneth Pope Vigilius and Others under the name of Sequaces or Followers of Nestorius and Theodorus. Baronius himself acknowledgeth that the Decree of that council was Set up against the Decree of that Pope;
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For Pope Honorius, he fell into the, Heresie of the Monotholites. That is, of those who held that there is but one Will in both the Natures of Christ.
For Pope Honorius, he fell into thee, Heresy of the Monotholites. That is, of those who held that there is but one Will in both the Nature's of christ.
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This Doctrine he published in his Epistles; This he declared in the sixth General Council he is, in the seventh Council condemned as a Monothilite. And he was expresly anathematized for confirming the wicked Doctrine of Sergius.
This Doctrine he published in his Epistles; This he declared in the sixth General Council he is, in the seventh Council condemned as a Monothilite. And he was expressly anathematized for confirming the wicked Doctrine of Sergius.
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A late Romanist hath undertaken to write the History of the Monothilites and the Defence of Honorius seemeth to be the principal motive to that undertaking.
A late Romanist hath undertaken to write the History of the Monothilites and the Defence of Honorius seems to be the principal motive to that undertaking.
He would abate this guilt by saying that Honorius erred as a private Person, and not as Head of the Church, because his Epistle was hortatory, and not compulsive.
He would abate this guilt by saying that Honorius erred as a private Person, and not as Head of the Church, Because his Epistle was hortatory, and not compulsive.
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The Sieur de Balzac mocks at the weakness of one of the Romish Fathers who offered four reasons to prove that the Duke D' Espernon was not returned out of England: And offered them to a Gentleman who had seen him since his return.
The Sieur de Balzac mocks At the weakness of one of the Romish Father's who offered four Reasons to prove that the Duke D' Espernon was not returned out of England: And offered them to a Gentleman who had seen him since his return.
seing (as the Guide in Controversie himself urgeth) the Catholick Church and all the parts of it are believed, in the Creed, to be Holy as well as Orthodox.
sing (as the Guide in Controversy himself urges) the Catholic Church and all the parts of it Are believed, in the Creed, to be Holy as well as Orthodox.
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why a means to infallibility in the judgement, rather than irresistibleness in the pious choice of the Will, is to be, by Heaven, provided in the Church? Both seem a kind of Destination of equal necessity.
why a means to infallibility in the judgement, rather than irresistibleness in the pious choice of the Will, is to be, by Heaven, provided in the Church? Both seem a kind of Destination of equal necessity.
At this the Pope was so alarumed (saith the Sieur de Mezary ) that he wrote to the Kings of France and England, that he would do all they would desire, provided they hindred the calling of a Council.
At this the Pope was so alarmed (Says the Sieur the Mezary) that he wrote to the Kings of France and England, that he would do all they would desire, provided they hindered the calling of a Council.
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And the aforesaid French Historian was as much mistaken in the affairs of Our Church, when he said of our Religion, that it was a medly of the Opinions of Calvin and Luther ,
And the aforesaid French Historian was as much mistaken in the affairs of Our Church, when he said of our Religion, that it was a medley of the Opinions of calvin and Luther,
Mr. Alabaster expresseth one motive to his conversion to the Roman Church in these Words: Weigh together the Spouse of Christ, with Luther, Calvin, Melancthon: Oecumenical councils with private opinions.
Mr. Alabaster Expresses one motive to his conversion to the Roman Church in these Words: Weigh together the Spouse of christ, with Luther, calvin, Melanchthon: Ecumenical Councils with private opinions.
The Reverend learned Fathers with Arius, Actius, Vigilantius, Men alwayes in their time Burned for Hereticks [ of which words, the former are false reasoning, the latter is false History.
The Reverend learned Father's with Arius, Actius, Vigilantius, Men always in their time Burned for Heretics [ of which words, the former Are false reasoning, the latter is false History.
] The Bishop of Meaux reasons after the same fallacious manner, Supposing a Protestant to be of this perswasion that he can understand the Scriptures better than all the rest of the Church together, of which perswasion he saith very truly, that it exalteth Pride, and removeth Docility.
] The Bishop of Meaux Reasons After the same fallacious manner, Supposing a Protestant to be of this persuasion that he can understand the Scriptures better than all the rest of the Church together, of which persuasion he Says very truly, that it Exalteth Pride, and Removeth Docility.
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Whither a Protestant, in refusing the submission of his judgment to the Authority or Infallibility of the Catholick Church in her Councils, can have, in several Articles of necessary Faith, wherein the sense of Scripture is controverted,
Whither a Protestant, in refusing the submission of his judgement to the authority or Infallibility of the Catholic Church in her Councils, can have, in several Articles of necessary Faith, wherein the sense of Scripture is controverted,
The Church hath power to decree Rites and Ceremonies, and Authority in controversies of Faith. There is a Question (saith Mr. Selden ) about that Article concerning the power of the Church, whither these words (of having power in controversies of Faith) were not stolen in.
The Church hath power to Decree Rites and Ceremonies, and authority in controversies of Faith. There is a Question (Says Mr. Selden) about that Article Concerning the power of the Church, whither these words (of having power in controversies of Faith) were not stolen in.
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The Church doth not assume that Authority to it self in this Article which, in the foregoing , is denied to the Churches of Jerusalem, Alexandria, Antioch and Rome. When perverse Men will raise such controversies, who is so fit,
The Church does not assume that authority to it self in this Article which, in the foregoing, is denied to the Churches of Jerusalem, Alexandria, Antioch and Room. When perverse Men will raise such controversies, who is so fit,
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but so far only as she believes she hath sincerely followed an infallible Rule. For of this importance are the next words of the Article before remembred.
but so Far only as she believes she hath sincerely followed an infallible Rule. For of this importance Are the next words of the Article before remembered.
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We make confession of the Ancient Faith expressed in the Apostolical, Nicene, or Constantinopolitan and Athanasian Creeds, The canons of forty reject the Heresie of Socinus as contrary to the first four General Councils ;
We make Confessi of the Ancient Faith expressed in the Apostolical, Nicene, or Constantinopolitan and Athanasian Creeds, The Canonas of forty reject the Heresy of Socinus as contrary to the First four General Councils;
We believe them very useful in the Controversies betwixt us and the Church of Rome; and as often as they appeal to Primitive Fathers and Councils; to Fathers and Councils we are willing to go with them,
We believe them very useful in the Controversies betwixt us and the Church of Room; and as often as they appeal to Primitive Father's and Councils; to Father's and Councils we Are willing to go with them,
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and to be tryed by those who were nigher to the Apostles, in the Quality of Witnesses rather then Judges. We believe that in matters of Truth of which we are already well perswaded, there may be added by the Suffrages of Councils and Fathers, a degree of corroboration to our Assent.
and to be tried by those who were nigher to the Apostles, in the Quality of Witnesses rather then Judges. We believe that in matters of Truth of which we Are already well persuaded, there may be added by the Suffrages of Councils and Father's, a degree of corroboration to our Assent.
And if S. Gregory Nazianzen never saw (as he saith) a happy effect of any Synod, this came not to pass from the Nature of the means as not conducive to that end,
And if S. Gregory Nazianzen never saw (as he Says) a happy Effect of any Synod, this Come not to pass from the Nature of the means as not conducive to that end,
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Hetherington a Mechanick, about the end of the Reign o• King James, advanced this notion of Personal Infallibility His followers believed they could not erre in giving deliberate Sentence in Religion.
Hetherington a Mechanic, about the end of the Reign o• King James, advanced this notion of Personal Infallibility His followers believed they could not err in giving deliberate Sentence in Religion.
The Inspiration of S. Hildegardis, S. Catharine of Siena, S. Teresa and and many others seemeth to have been vapour making impression on a devout fancy:
The Inspiration of S. Hildegardis, S. Catherine of Siena, S. Teresa and and many Others seems to have been vapour making impression on a devout fancy:
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And in so plain a case as Heresie, if our Church thinketh, a private Man may without an infallible Guide on Earth, judge aright of it, it does but believe as Pope Adrian believed,
And in so plain a case as Heresy, if our Church Thinketh, a private Man may without an infallible Guide on Earth, judge aright of it, it does but believe as Pope Adrian believed,
For in that case, and that case alone, he allowed Inferiors (so he was pleased to call the Oriental Bishops) to reject the corrupt sense of those who are superiour to them.
For in that case, and that case alone, he allowed Inferiors (so he was pleased to call the Oriental Bishops) to reject the corrupt sense of those who Are superior to them.
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I will hasten to the next Proposition, after I have added one thing more which relates to the guidance of Ecclesiastical Authority: And it is this. Those of the unlearned.
I will hasten to the next Proposition, After I have added one thing more which relates to the guidance of Ecclesiastical authority: And it is this. Those of the unlearned.
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Laity who are Members of the Church of England, have much more of the just guidance of Ecclesiastical Authority than the like order of Men in the Church of Rome. For the Authentick Books of that Church being all written in the Latin Tongue the illiterate People resolve their Faith into the ability and honesty of their Confessor or Parish Priest.
Laity who Are Members of the Church of England, have much more of the just guidance of Ecclesiastical authority than the like order of Men in the Church of Room. For the Authentic Books of that Church being all written in the Latin Tongue the illiterate People resolve their Faith into the ability and honesty of their Confessor or Parish Priest.
Where the Laws of the Church and the Statutes of the Civil Government are written in an unknown Tongue, there the Unlearned depend more upon private than publick Authority;
Where the Laws of the Church and the Statutes of the Civil Government Are written in an unknown Tongue, there the Unlearned depend more upon private than public authority;
and by this Rule and the Ministeral Aids of the Christian Church, we have sufficient means without Submission to papal Infallability, to attain to certainty in that Faith which is generally necessary to Salvation.
and by this Rule and the Ministerial Aids of the Christian Church, we have sufficient means without Submission to papal Infallibility, to attain to certainty in that Faith which is generally necessary to Salvation.
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I do not mean that, by believing the whole Canon of the Scripture in the gross, we thereby believe all the necessary Articles of the Faith, because they are therein contained.
I do not mean that, by believing the Whole Canon of the Scripture in the gross, we thereby believe all the necessary Articles of the Faith, Because they Are therein contained.
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and misinterpreted the Prophesies, as meant of a pompous temporal Messiah. But, for the Reformed, they have received neither Creed nor Bible from the Church of Rome. The first enumeration of those Books they find in the Apostolical Canons and in those of the Council of Laodecea; no Westren writings.
and Misinterpreted the prophecies, as meant of a pompous temporal Messiah. But, for the Reformed, they have received neither Creed nor bible from the Church of Room. The First enumeration of those Books they find in the Apostolical Canonas and in those of the Council of Laodicea; no western writings.
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They have received the Scriptures from the Universal Church of all Ages and Places, the Copies of them having been as widely dispersed as the Christians themselves.
They have received the Scriptures from the Universal Church of all Ages and Places, the Copies of them having been as widely dispersed as the Christians themselves.
For what sincerity of dealing may we hope for from such a Cabal of Men as has forged decrees of Councils and Popes, obtruded upon the World Apocryphal Books,
For what sincerity of dealing may we hope for from such a Cabal of Men as has forged decrees of Councils and Popes, obtruded upon the World Apocryphal Books,
as Books Canonical, purged out of the writings of the Fathers such places as were contrary to their Innovations, depressed the Originals under an imperfect Latin Copy,
as Books Canonical, purged out of the writings of the Father's such places as were contrary to their Innovations, depressed the Originals under an imperfect Latin Copy,
and left on purpose in that Copy, some places uncorrected for the serving of turns For example sake, they have not either in the Bible of Sintus, or in that of Clement (both which,
and left on purpose in that Copy, Some places uncorrected for the serving of turns For Exampl sake, they have not either in the bible of Sintus, or in that of Clement (both which,
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though in War against each other are made their Canon) changed the word (She) in the third of Genesis, for (That, or, He.) But, contrary to the Hebrew Text, to the Translation of the Seventy, to the Readings of the Fathers, They persist in rendring of it after this manner;
though in War against each other Are made their Canon) changed the word (She) in the third of Genesis, for (That, or, He.) But, contrary to the Hebrew Text, to the translation of the Seventy, to the Readings of the Father's, They persist in rendering of it After this manner;
She shall break thy Head. They believe this Reading tendeth most to the Honour of the blessed Virgin, whom they are too much inclined to exalt, in the Quality of a Mother, above her Son. The English Translation of Doway hath followed this plain and partial corruption.
She shall break thy Head. They believe this Reading tendeth most to the Honour of the blessed Virgae, whom they Are too much inclined to exalt, in the Quality of a Mother, above her Son. The English translation of Doway hath followed this plain and partial corruption.
Secondly, A Protestant may without Submission of his judgement to the Roman Church, find out, in the Books of Holy Scripture, the necessary Articles of Christian Faith. Two things are here supposed;
Secondly, A Protestant may without Submission of his judgement to the Roman Church, find out, in the Books of Holy Scripture, the necessary Articles of Christian Faith. Two things Are Here supposed;
Secondly, That the sense of the Words in which these Articles are expressed in Scripture may be found out by a Protestant, without the Submission of his Judgement to the Papacy.
Secondly, That the sense of the Words in which these Articles Are expressed in Scripture may be found out by a Protestant, without the Submission of his Judgement to the Papacy.
First, The Scriptures contain in them all the necessary Articles of the Faith. This is true, if the Scriptures themselves be so: For this they Witness .
First, The Scriptures contain in them all the necessary Articles of the Faith. This is true, if the Scriptures themselves be so: For this they Witness.
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The Apostles preached the necessaries to Salvation, and what they had preached they wrote down concerning the manner of it, Eusebius may be consulted .
The Apostles preached the necessaries to Salvation, and what they had preached they wrote down Concerning the manner of it, Eusebius may be consulted.
But how the Romish Articles should be found in that Bible which was written some hundreds of years before they were invented, is a riddle beyond the skill of Apollo.
But how the Romish Articles should be found in that bible which was written Some hundreds of Years before they were invented, is a riddle beyond the skill of Apollo.
Secondly, the sense of the Scriptures, in matters necessary to Salvation, may be found out by Men of the Reformed Religion, without Submission to Roman Infallibility.
Secondly, the sense of the Scriptures, in matters necessary to Salvation, may be found out by Men of the Reformed Religion, without Submission to Roman Infallibility.
And amongst us, those of the Episcopal Clergy have obliged the World with such an Edition of the Bible in many Languages as was not before extant in the Roman Church.
And among us, those of the Episcopal Clergy have obliged the World with such an Edition of the bible in many Languages as was not before extant in the Roman Church.
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And a Romanist who writes with great mastery in such matters, prefers it before the great Bible of Paris. For those of the Laity who are Unlearned, they have before them a Translation which erres not in the Faith.
And a Romanist who writes with great mastery in such matters, prefers it before the great bible of paris. For those of the Laity who Are Unlearned, they have before them a translation which erres not in the Faith.
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Of this the Italians and the French may be convinced by comparing the Translations of James de Voragine, and the Divines of Lovain with those of Signior Diodati, and Olivetan or Calvin, And the English may receive satisfaction in this matter by comparing their Translations with that of Doway. In all of them they will find the same Fundamental Doctrines of Faith.
Of this the Italians and the French may be convinced by comparing the Translations of James the Voragine, and the Divines of Louvain with those of Signior Diodati, and Olivetan or calvin, And the English may receive satisfaction in this matter by comparing their Translations with that of Doway. In all of them they will find the same Fundamental Doctrines of Faith.
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In so much that a difference in the Translations of the Psalter which concerns not Faith or Manners and a supposed defect in the Table for keeping Easter have been made by them publick Objections ,
In so much that a difference in the Translations of the Psalter which concerns not Faith or Manners and a supposed defect in the Table for keeping Easter have been made by them public Objections,
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And they are not ignorant that we Translate from the Original Tongues, after having compared the Readings of the most Ancient Copies, and of the Fathers:
And they Are not ignorant that we Translate from the Original Tongues, After having compared the Readings of the most Ancient Copies, and of the Father's:
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If our English Bible were turned into any one of the Modern Tongues by a Judicious Romanists who could keep Counsel, it would pass amongst many of that Church for a good Catholick Translation.
If our English bible were turned into any one of the Modern Tongues by a Judicious Romanists who could keep Counsel, it would pass among many of that Church for a good Catholic translation.
And this is, the rather, my perswasion, because I have read, in Father Simon , that not unpleasant story concerning the Translation of Mr. Rene Benoist a Doctor of the Faculty of Paris. This Doctor had observed that a new Latin Translation of the Organon of Aristotle, performed by a person who understood not the Greek Tongue, had been very well received:
And this is, the rather, my persuasion, Because I have read, in Father Simon, that not unpleasant story Concerning the translation of Mr. Rene Benoist a Doctor of the Faculty of paris. This Doctor had observed that a new Latin translation of the Organon of Aristotle, performed by a person who understood not the Greek Tongue, had been very well received:
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Upon this occasion he was moved to turn the Bible into the French Tongue, though he was ignorant of those of the Greek and Hebrew. For the accomplishing of this Design, he served himself upon the French Translation of Geneva; changing only a few words,
Upon this occasion he was moved to turn the bible into the French Tongue, though he was ignorant of those of the Greek and Hebrew. For the accomplishing of this Design, he served himself upon the French translation of Geneva; changing only a few words,
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For he having overlooked some words which were used by the Genevians and not the Romanists, a discovery was made by the Divines of Paris, and this Edition of the Bible was condemned by them,
For he having overlooked Some words which were used by the Genevians and not the Romanists, a discovery was made by the Divines of paris, and this Edition of the bible was condemned by them,
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I do not say that such places of Scripture as contain Matters of Faith, are plain to every Man. But those who have a competence of capacity, who are not prejudiced against the Truth, who pray to God for his assistance, who attend to what they read, who use the Ministerial helps which are offered to them, shall find enough in Holy Writ to Guide them to everlasting life.
I do not say that such places of Scripture as contain Matters of Faith, Are plain to every Man. But those who have a competence of capacity, who Are not prejudiced against the Truth, who pray to God for his assistance, who attend to what they read, who use the Ministerial helps which Are offered to them, shall find enough in Holy Writ to Guide them to everlasting life.
But a w•se and useful teacher will give them light into the manner of the demonstration in such sort that they themselves shall at last be able to judge that it is truly performed:
But a w•se and useful teacher will give them Light into the manner of the demonstration in such sort that they themselves shall At last be able to judge that it is truly performed:
St. Hierom relates it in praise of Marcella a Roman Lady that she would not receive any thing from him after the Pythagorean manner, or upon bare Authority.
Saint Hieronymus relates it in praise of Marcella a Roman Lady that she would not receive any thing from him After the Pythagorean manner, or upon bore authority.
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But the Doctrines of Christian Fa•th are, to the sincere and industrious and such as wait on God in the way of the Reformed Church, sufficiently plain.
But the Doctrines of Christian Fa•th Are, to the sincere and Industria and such as wait on God in the Way of the Reformed Church, sufficiently plain.
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If there are hard and difficult places which the Ʋnstable wrest; who required their meanness to make a Judgment of that for which they might perceive themselves to be insufficient? But whilst St. Peter speaketh of some few places in St. Paul's writtings which are obscure, he does, at the same time, suppose many others to be plain enough for the capacities of the Unlearned.
If there Are hard and difficult places which the Ʋnstable wrest; who required their meanness to make a Judgement of that for which they might perceive themselves to be insufficient? But while Saint Peter speaks of Some few places in Saint Paul's writings which Are Obscure, he does, At the same time, suppose many Others to be plain enough for the capacities of the Unlearned.
Yet the Guide in Controversies useth it as an Argument against the plainness of this Rule of Faith, that the Socinians cite the Holy Scriptures in favour of their Heresie.
Yet the Guide in Controversies uses it as an Argument against the plainness of this Rule of Faith, that the socinians Cite the Holy Scriptures in favour of their Heresy.
and do Execution against the words, of Fathers and Councils, and the Apostolical Creed it self? For the Socinians (those especially who are turned Arians) since Petavius hath furnished them with Quotations, will cite the writings of the Ancients:
and do Execution against the words, of Father's and Councils, and the Apostolical Creed it self? For the socinians (those especially who Are turned Arians) since Petavius hath furnished them with Quotations, will Cite the writings of the Ancients:
But, if the Scriptures were so obscure in necessary matters, what remedy would be administred by the Roman Church? They cannot offer to us any Ancient; Infallible exposition.
But, if the Scriptures were so Obscure in necessary matters, what remedy would be administered by the Roman Church? They cannot offer to us any Ancient; Infallible exposition.
What the Antien•s have said, the Reformed generally understand much better then Popes, amongst whom there have been some who could scarse read the Holy Gospel in Latin.
What the Antien•s have said, the Reformed generally understand much better then Popes, among whom there have been Some who could scarce read the Holy Gospel in Latin.
we should not have found in the writings of their Popes, and in the very Ca••• Law it self, those words which were spoken to Jeremiah expounded of the Supremacy of the Bishop of Rome I have set thee over Kings, to root out, to pluck up, and to destroy.
we should not have found in the writings of their Popes, and in the very Ca••• Law it self, those words which were spoken to Jeremiah expounded of the Supremacy of the Bishop of Room I have Set thee over Kings, to root out, to pluck up, and to destroy.
For they expounded this (as it 〈 ◊ 〉 them best) of the Flock of their 〈 ◊ 〉 the Southern Countrey of Africa. Such Ex••unders of Scripture are those Popish Writers who interpret (Feed my sheep) of the Universal Monarchy of the Bishop of Rome, and conclude that a Past•r must drive away Wolves,
For they expounded this (as it 〈 ◊ 〉 them best) of the Flock of their 〈 ◊ 〉 the Southern Country of Africa. Such Ex••unders of Scripture Are those Popish Writers who interpret (Feed my sheep) of the Universal Monarchy of the Bishop of Rome, and conclude that a Past•r must drive away Wolves,
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The words of the Angel to the Holy Virgin (a sword shall go through thine own soul also) are interpreted of that word of God which is quick and powerful,
The words of the Angel to the Holy Virgae (a sword shall go through thine own soul also) Are interpreted of that word of God which is quick and powerful,
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And this sense is designed as an evasion of their reasoning, who from that Text, conclude concerning the blessed Virgin, that she died, and was not miraculously assumed.
And this sense is designed as an evasion of their reasoning, who from that Text, conclude Concerning the blessed Virgae, that she died, and was not miraculously assumed.
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Thirdly, If Men would use the Church as their Ministerial Guide, and admit of the scripture as the only Rule by which all Matters of Faith are to be measured, they would agree in the proper means to the blessed end of Unity in the Faith.
Thirdly, If Men would use the Church as their Ministerial Guide, and admit of the scripture as the only Rule by which all Matters of Faith Are to be measured, they would agree in the proper means to the blessed end of Unity in the Faith.
For neither am I bound to the authority of the one, nor you to that of the other ▪ Let us both dispute with the Authorities of scripture which ▪ are Witnes•es common to both of us.
For neither am I bound to the Authority of the one, nor you to that of the other ▪ Let us both dispute with the Authorities of scripture which ▪ Are Witnes•es Common to both of us.
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all Christians agreeing in the certainty of the Scriptures, though not of any Living Guide; and the words of one being as intelligible as those of the other:
all Christians agreeing in the certainty of the Scriptures, though not of any Living Guide; and the words of one being as intelligible as those of the other:
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IT is my Opinion that the infinite Goodness of our Legislator, has left to us a means of knowing the true sense and meaning of the Holy Scriptures, which is the Church:
IT is my Opinion that the infinite goodness of our Legislator, has left to us a means of knowing the true sense and meaning of the Holy Scriptures, which is the Church:
As for the Second, That the Church is the means of knowing the true sense and meaning of the Scriptures, it is in some sense very true, in some sense very false.
As for the Second, That the Church is the means of knowing the true sense and meaning of the Scriptures, it is in Some sense very true, in Some sense very false.
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For the nearer they were to the times of the Apostles, the more likely they were to understand the true sense of their Writings, being instructed by the Apostles themselves in the meaning of them.
For the nearer they were to the times of the Apostles, the more likely they were to understand the true sense of their Writings, being instructed by the Apostles themselves in the meaning of them.
and as unanimously asserted by them, as the Authority of the Scriptures themselves: and therefore though we have not a Traditionary Exposition of every particular Text of Scripture;
and as unanimously asserted by them, as the authority of the Scriptures themselves: and Therefore though we have not a Traditionary Exposition of every particular Text of Scripture;
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yet we have of the great and fundamental Doctrines of Faith, and therefore must never expound Scripture so as to contradict the known and avowed sense of the Catholick Church.
yet we have of the great and fundamental Doctrines of Faith, and Therefore must never expound Scripture so as to contradict the known and avowed sense of the Catholic Church.
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she receives the Definitions of the four first General Councils, and requires her Bishops and Clorgy to Expound the Scriptures according to the profest Doctrines of those first and purest Ages of the Church.
she receives the Definitions of the four First General Councils, and requires her Bishops and Clorgy to Expound the Scriptures according to the professed Doctrines of those First and Purest Ages of the Church.
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when her Expositions of Scripture do not evidently and notoriously contradict the sense of the Catholick church, especially of the first and best Ages of it.
when her Expositions of Scripture do not evidently and notoriously contradict the sense of the Catholic Church, especially of the First and best Ages of it.
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yet are not alwayes so in the Arguments or Mediums, whither drawn from Scripture or Reason, whereby they prove them) yet it is Morally impossible we should be guilty of any dangerous mistake,
yet Are not always so in the Arguments or Mediums, whither drawn from Scripture or Reason, whereby they prove them) yet it is Morally impossible we should be guilty of any dangerous mistake,
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on if by the church we understand any particular church, as I suppose this Person does, the Roman Catholick, that is, the particular universal church of Rome; or if we mean the church of the present Age,
on if by the Church we understand any particular Church, as I suppose this Person does, the Roman Catholic, that is, the particular universal Church of Room; or if we mean the Church of the present Age,
For, 1. This supposes the Holy Scriptures to be a very unintelligible Book, which is a great reproach to the Holy Spirit, by which it was Indited ▪ that he either could not,
For, 1. This supposes the Holy Scriptures to be a very unintelligible Book, which is a great reproach to the Holy Spirit, by which it was indited ▪ that he either could not,
and therefore necessarly supposes, that the Holy Scriptures are to be understood as other Writtings are, by consideing the Propriety of the Words and ••nguage wherein they are written, the scope and design of the place, and such other means;
and Therefore necessarily supposes, that the Holy Scriptures Are to be understood as other Writings Are, by consideing the Propriety of the Words and ••nguage wherein they Are written, the scope and Design of the place, and such other means;
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3. If the Scriptures are so unintelligible, that an honest man cannot find out the meaning of them, without the infall•ble interpretation of the Church, I would desire to know whither Christ and his Apostles Preach'd intelligibly to their Hearers? If they did not, to what purpose did they Preach at all? By what means were men Converted to the Faith? If they did,
3. If the Scriptures Are so unintelligible, that an honest man cannot find out the meaning of them, without the infall•ble Interpretation of the Church, I would desire to know whither christ and his Apostles Preached intelligibly to their Hearers? If they did not, to what purpose did they Preach At all? By what means were men Converted to the Faith? If they did,
how come these Sermons to be so unintelligible now they are written, which were so intelligible when they were spoken? For the Gospels contain a plain History of what Christ did, and of what he said;
how come these Sermons to be so unintelligible now they Are written, which were so intelligible when they were spoken? For the Gospels contain a plain History of what christ did, and of what he said;
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4. If the Scriptures be in themselves unintelligible, I would desire to know how the Church comes to understand them? If by any humane means, together with the ordinary Assistances of the Divine Spirit,
4. If the Scriptures be in themselves unintelligible, I would desire to know how the Church comes to understand them? If by any humane means, together with the ordinary Assistances of the Divine Spirit,
If the Church cannot understand the Scriptures by any humane means, but only by Inspiration, (for there is no Medium between these two) to what purpose were the Scriptures written? For we might as well have learn'd the will of God from the Church, without the Scriptures; as with them.
If the Church cannot understand the Scriptures by any humane means, but only by Inspiration, (for there is no Medium between these two) to what purpose were the Scriptures written? For we might as well have learned the will of God from the Church, without the Scriptures; as with them.
GOD could have immediately revealed his will to the Church without a written Rule, as well as reveal the meaning of that written Rule, which it seems has no signification at all, till the Church, by Inspiration, gives an Orthodox meaning to it.
GOD could have immediately revealed his will to the Church without a written Rule, as well as reveal the meaning of that written Rule, which it seems has no signification At all, till the Church, by Inspiration, gives an Orthodox meaning to it.
how shal we know, which is the Church, and that this Church is such an infallible Interpreter of Scriptures? The Church is to be known only by the Scriptures,
how shall we know, which is the Church, and that this Church is such an infallible Interpreter of Scriptures? The Church is to be known only by the Scriptures,
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and if there were real Miracles wrought, they are of no Authority against a standing Rule of Faith, which the Apostle calls a more sure word of Prophesie.
and if there were real Miracles wrought, they Are of no authority against a standing Rule of Faith, which the Apostle calls a more sure word of Prophesy.
Obj. But do we not see how many Schisms and Heresies have been occasioned, by suffering every one to Expound Scripture for himself? How many Divisions and Sub-divisions are there among Protestants, who agree in little else, besides their opposition to Popery? And is it possible to cure this without an an Infallible Interpreter of Scripture•? Is it not a contradiction to common Experience, to say, that the sense of Scripture is plain and certain,
Object But doe we not see how many Schisms and Heresies have been occasioned, by suffering every one to Expound Scripture for himself? How many Divisions and Subdivisions Are there among Protestants, who agree in little Else, beside their opposition to Popery? And is it possible to cure this without an an Infallible Interpreter of Scripture•? Is it not a contradiction to Common Experience, to say, that the sense of Scripture is plain and certain,
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but the ancient Fathers took the same way to confute the Heresies of their dayes, which we do now, which is a good proable Argument, that they knew no better.
but the ancient Father's took the same Way to confute the Heresies of their days, which we do now, which is a good proable Argument, that they knew no better.
or then the Protestant Heresies (as they are pleased to call them) are against the church of Rome? For what advantage has the church of Rome upon this account above any other profession of Christians.
or then the Protestant Heresies (as they Are pleased to call them) Are against the Church of Room? For what advantage has the Church of Room upon this account above any other profession of Christians.
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nay notwithstanding all their pretences to infallibility, most of the Disputes, which divide the Protestant churches, are as fairly disputed among themselves, witness the famous controversie between the Jansenists, and Molinists; which their infallible Judge never thought fit to determine to this day:
nay notwithstanding all their pretences to infallibility, most of thee Disputes, which divide the Protestant Churches, Are as fairly disputed among themselves, witness the famous controversy between the Jansenists, and Molinists; which their infallible Judge never Thought fit to determine to this day:
2. How do these Divisions and Heresies, which disturb the Church, prove, that no man can be certain of his Religion? If we can certainly know what the sense of Scripture is, notwithstanding there are many different Opinions about it,
2. How do these Divisions and Heresies, which disturb the Church, prove, that no man can be certain of his Religion? If we can Certainly know what the sense of Scripture is, notwithstanding there Are many different Opinions about it,
and when we believe the Church to be infallible, because she sayes so, it supposes, that we did before-hand believe that she is infallible, otherwise, her saying so is no proof.
and when we believe the Church to be infallible, Because she Says so, it supposes, that we did beforehand believe that she is infallible, otherwise, her saying so is no proof.
and if a Papist have only some motives of Credibility, to believe the Church of Rome, to be a true Church, he can have no greater probabilities, that it is an infallible Church.
and if a Papist have only Some motives of Credibility, to believe the Church of Rome, to be a true Church, he can have no greater probabilities, that it is an infallible Church.
Now not to take notice, what a tottering Foundation some high probabilities, though they amounted to a moral assurance, is for the belief of infallibility, which is to put more in the Conclusion then there is in the Premises.
Now not to take notice, what a tottering Foundation Some high probabilities, though they amounted to a moral assurance, is for the belief of infallibility, which is to put more in the Conclusion then there is in the Premises.
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and therefore, if the diversity of Opinions about the sense of Scriptures, proves that we cannot be certain what the true sense of it is, the same Argument proves, that they cannot be certain that their Church is infallible,
and Therefore, if the diversity of Opinions about the sense of Scriptures, Proves that we cannot be certain what the true sense of it is, the same Argument Proves, that they cannot be certain that their Church is infallible,
and this is as good an Argument, to prove the uncertainty of all Religions, as the different Parties and Professions of Christians are to prove, that we cannot be certain, what the true Christian Church, nor what true Christianity is.
and this is as good an Argument, to prove the uncertainty of all Religions, as the different Parties and Professions of Christians Are to prove, that we cannot be certain, what the true Christian Church, nor what true Christianity is.
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and could we suppose, that a man, who never heard of a Church, should have the use of the Bible, in a Language which he understood, by a diligent reading of it, he might understand enough to be saved.
and could we suppose, that a man, who never herd of a Church, should have the use of the bible, in a Language which he understood, by a diligent reading of it, he might understand enough to be saved.
as suppose the Roman Catholick Church, or the Church of the present Age, it is absolutely false to say, that the Church, in this sense, is alwayes a sure and safe means of understanding the Scripture.
as suppose the Roman Catholic Church, or the Church of the present Age, it is absolutely false to say, that the Church, in this sense, is always a sure and safe means of understanding the Scripture.
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which were nearest the times of the Apostles, and might be presumed best to understand the sense of the Apostles in the great Articles of our Faith, is a very safe Rule for the interpretation of Scripture;
which were nearest the times of the Apostles, and might be presumed best to understand the sense of the Apostles in the great Articles of our Faith, is a very safe Rule for the Interpretation of Scripture;
1. As for the Rules of Life, all those Duties which we owe to GOD and Men, they are so plainly contained in the Holy Scriptures, that no honest man can mistake them;
1. As for the Rules of Life, all those Duties which we owe to GOD and Men, they Are so plainly contained in the Holy Scriptures, that no honest man can mistake them;
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I suppose the church of Rome her self, will not pretend, that there is any need of an infallible Interpreter to teach men what is mean'd by Loving GOD with all our Heart,
I suppose the Church of Room her self, will not pretend, that there is any need of an infallible Interpreter to teach men what is meaned by Loving GOD with all our Heart,
and ancient Disputes, to which the Apostles frequently aflude, a consideration of the Scope and Design of the place, &c. Yet the catholick Faith received and owned by the Primitive Church, is so far a Rule,
and ancient Disputes, to which the Apostles frequently aflude, a consideration of the Scope and Design of the place, etc. Yet the catholic Faith received and owned by the Primitive Church, is so Far a Rule,
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As St. Paul commands the Romans, that those who prophesie, should Prophesie according to the proportion of Faith, Rom. 12. 6. Kat ' analogian pisteos, according to the Analogie of Faith:
As Saint Paul commands the Roman, that those who prophesy, should Prophesy according to the proportion of Faith, Rom. 12. 6. Kat ' analogian pisteos, according to the Analogy of Faith:
That is, that in the interpreting the Scriptures of the Old Testament they should expound them to a christian sense, according to those Doctrines of the christian Faith, which he had taught them;
That is, that in the interpreting the Scriptures of the Old Testament they should expound them to a christian sense, according to those Doctrines of the christian Faith, which he had taught them;
And when one great Article of this Faith, concerning the Eternal God-head of Christ the Son of God, was corrupted by Arius, a Presbyter of the Church of Alexandria, it gave an occasion for a full Declaration of the sense of the Catholick Church about it.
And when one great Article of this Faith, Concerning the Eternal Godhead of christ the Son of God, was corrupted by Arius, a Presbyter of the Church of Alexandria, it gave an occasion for a full Declaration of the sense of the Catholic Church about it.
by men, who were venerable for their Age, for their Wisdom, for their Piety, for their undaunted Confessions under Heathen and Persecuring Emperours, who knew what the sense of the Catholick Church was,
by men, who were venerable for their Age, for their Wisdom, for their Piety, for their undaunted Confessions under Heathen and Persecuring emperors, who knew what the sense of the Catholic Church was,
and Government, the Universall Practice of the Catholick Church is the best and safest Comment on these General Rules and Directions we have laid down in Scripture.
and Government, the Universal Practice of the Catholic Church is the best and Safest Comment on these General Rules and Directions we have laid down in Scripture.
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but it may be, cannot meerly by the force of the words, which may be capable of several Senses, be so certainly and demonstratively determined to any one sense (by us, who did not see what was done in those dayes) as to avoid all possible Cavils of contentious men.
but it may be, cannot merely by the force of the words, which may be capable of several Senses, be so Certainly and demonstratively determined to any one sense (by us, who did not see what was done in those days) as to avoid all possible Cavils of contentious men.
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This has occasioned those disputes concerning Infant Baptism, the several Orders and Degrees of Church Governours, the Rites and ceremonies of Religious Worship, and the like.
This has occasioned those disputes Concerning Infant Baptism, the several Order and Degrees of Church Governors, the Rites and ceremonies of Religious Worship, and the like.
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Those who lived in those dayes, and saw what the Apostles did in these matters, could not doubt of these things, thought it were not in express words said, that infants should be baptized with their Parents,
Those who lived in those days, and saw what the Apostles did in these matters, could not doubt of these things, Thought it were not in express words said, that Infants should be baptised with their Parents,
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or that Bishops are a Superiour Order to Presbyters, and Presbyters to Deacons, or that it is lawful for the Governours of the Church to institute and appoint some significant Rites and ceremonies,
or that Bishops Are a Superior Order to Presbyters, and Presbyters to Deacons, or that it is lawful for the Governors of the Church to institute and appoint Some significant Rites and ceremonies,
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when these things were obvious to their very Senses, some perverse and unreasonable Disputers, who obstinately reject all other Evidence, will judge of these things just as they please themselves,
when these things were obvious to their very Senses, Some perverse and unreasonable Disputers, who obstinately reject all other Evidence, will judge of these things just as they please themselves,
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But now if there be any certain way to know, what the practice of the Apostles was in these cases, this is the best comment we can possibly have on such Texts,
But now if there be any certain Way to know, what the practice of the Apostles was in these cases, this is the best comment we can possibly have on such Texts,
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Now me thinks any reasonable man must acknowledge, that the best way to understand the Practice of the Apostles, is from the Practice of the Catholick Church in succeeding Ages, especially while the memory of the Apostles was fresh,
Now me thinks any reasonable man must acknowledge, that the best Way to understand the Practice of the Apostles, is from the Practice of the Catholic Church in succeeding Ages, especially while the memory of the Apostles was fresh,
and this is the Rule which the Church of England owns in such matters, and by which she rejects and confutes both the Innovations and corruptions of the Church of Rome, and the wild pretences of Phanaticism.
and this is the Rule which the Church of England owns in such matters, and by which she rejects and confutes both the Innovations and corruptions of the Church of Rome, and the wild pretences of Fanaticism.
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but when we have the practice of the Catholick Church, and an ancient and venerable summary of the Christian Faith, which has been the common Faith of Christians in all Ages, to be our Rule in Expounding Scripture,
but when we have the practice of the Catholic Church, and an ancient and venerable summary of the Christian Faith, which has been the Common Faith of Christians in all Ages, to be our Rule in Expounding Scripture,
Notwithstanding this, the Church of Rome may be no good Expositor of Scripture, for the Church of Rome, though she usurp the name of the Catholick Church as presuming her self to be the Head and Fountain of catholick Unity,
Notwithstanding this, the Church of Room may be no good Expositor of Scripture, for the Church of Rome, though she usurp the name of the Catholic Church as presuming her self to be the Head and Fountain of catholic Unity,
For when we say, that the belief and Practice of the Catholick Church is the best means to find out the true sense of Scripture, we do not mean that the Church is the Soveraign and absolute Judge of the sense of Scripture,
For when we say, that the belief and Practice of the Catholic Church is the best means to find out the true sense of Scripture, we do not mean that the Church is the Sovereign and absolute Judge of the sense of Scripture,
So that the Authority of the Church in Expounding Scripture being only the Authority of Witnesses, it can reach no farther then those Ages, which may reasonably be presumed to be Authentick and credible Witnesses of the Doctrines of the Apostles,
So that the authority of the Church in Expounding Scripture being only the authority of Witnesses, it can reach no farther then those Ages, which may reasonably be presumed to be Authentic and credible Witnesses of the Doctrines of the Apostles,
and thus far the Church of England owns the Authority of the Church, and commands her Ministers to Expound the Scriptures according to the Catholick Faith.
and thus Far the Church of England owns the authority of the Church, and commands her Ministers to Expound the Scriptures according to the Catholic Faith.
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but as for the later Ages of the church, which were removed too far from the Apostles dayes, to be Witnesses of their Doctrine, they have no more Authority in this matter,
but as for the later Ages of the Church, which were removed too Far from the Apostles days, to be Witnesses of their Doctrine, they have no more authority in this matter,
they confirmed their Expositions of Scripture by the force of Reason, and appealed to the Judgments and consciences of their Hearers, whither these things were not so;
they confirmed their Expositions of Scripture by the force of Reason, and appealed to the Judgments and Consciences of their Hearers, whither these things were not so;
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and the Bereans are commended for this generous temper of mind, that they were more noble then those of Thessalonica, for they daily search'd the Scriptures, to see whither the Doctrine the Apostles preach'd were to be found there or not? Now I think no Church can pretend to be more infallible then Christ and his Apostles,
and the Bereans Are commended for this generous temper of mind, that they were more noble then those of Thessalonica, for they daily searched the Scriptures, to see whither the Doctrine the Apostles preached were to be found there or not? Now I think no Church can pretend to be more infallible then christ and his Apostles,
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as Christ and his Apostles convinc'd their Hearers, that is by enlightning our Understandings, and convincing our Judgments by proper Arguments, we will gladly learn of them.
as christ and his Apostles convinced their Hearers, that is by enlightening our Understandings, and convincing our Judgments by proper Arguments, we will gladly Learn of them.
This course the Primitive Christians took, as is evident in all the Writings of the ancient Fathers against Jews and Hereticks; they argue from the Scriptures themselves to prove what the sense of Scripture i•;
This course the Primitive Christians took, as is evident in all the Writings of the ancient Father's against jews and Heretics; they argue from the Scriptures themselves to prove what the sense of Scripture i•;
Thus Tertulli•• argues against Hereticks, in his Book De Praescriplionibus; ••t when they reason about the sense of Scripture, they never direct us to any infallible Judge,
Thus Tertulli•• argues against Heretics, in his Book De Praescriplionibus; ••t when they reason about the sense of Scripture, they never Direct us to any infallible Judge,
the Bishops of the church met together for common counsel and advice, and in matters of Discipline and Government, which were subject to their Authority, they considered what was ' most for the publick benefit of the church,
the Bishops of the Church met together for Common counsel and Advice, and in matters of Discipline and Government, which were Subject to their authority, they considered what was ' most for the public benefit of the Church,
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Now I would ask some few Questions about this matter. 1. Whither-these ▪ councils took a sure and safe way to find out Truth? If they did not, what reason have we to believe that they determined right? If they did,
Now I would ask Some few Questions about this matter. 1. Whither-these ▪ Councils took a sure and safe Way to find out Truth? If they did not, what reason have we to believe that they determined right? If they did,
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for that which is a good way in one Age, is so in another, and then there is no necessity of an Infallible Judge, to find out the sense of Scripture, because we have other certain wayes of doing this;
for that which is a good Way in one Age, is so in Another, and then there is no necessity of an Infallible Judge, to find out the sense of Scripture, Because we have other certain ways of doing this;
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2. I would know, whither it be not sufficient for every Christian to receive the Decrees and Determinations of these councils, upon the same Reason and Authority which moved the Fathers assembled in council to make these Decrees? Whither,
2. I would know, whither it be not sufficient for every Christian to receive the Decrees and Determinations of these Councils, upon the same Reason and authority which moved the Father's assembled in council to make these Decrees? Whither,
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For the Nicene Fathers, who were the first that met in a General council, could not believe this, upon the Authority of any other General council much less upon their own Authority;
For the Nicene Father's, who were the First that met in a General council, could not believe this, upon the authority of any other General council much less upon their own authority;
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We Protestants have the same way to understand the Scriptures, have the same Reason and Foundation of our Faith, which the Nicene Fathers themselves had,
We Protestants have the same Way to understand the Scriptures, have the same Reason and Foundation of our Faith, which the Nicene Father's themselves had,
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or which any christan could have, before there was any general council, and if the church of Rome do not think this enough, we cannot help that, we are abundantly satisfied with it.
or which any Christian could have, before there was any general council, and if the Church of Room do not think this enough, we cannot help that, we Are abundantly satisfied with it.
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but as the most certain means they could possibly have to understand, what was, and in all Ages had been the received Doctrine of the catholick church.
but as the most certain means they could possibly have to understand, what was, and in all Ages had been the received Doctrine of the catholic Church.
And this is the true Authority of those ancient councils, that they were most likely to understand the true sense of Scripture, and of the Catholick Church.
And this is the true authority of those ancient Councils, that they were most likely to understand the true sense of Scripture, and of the Catholic Church.
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for no man can understand the Scripture ever the better for the Churches being infallible, unless this infallible Church improve this glorious Talent of Infallibility in Expounding Scripture;
for no man can understand the Scripture ever the better for the Churches being infallible, unless this infallible Church improve this glorious Talon of Infallibility in Expounding Scripture;
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I ask him how he comes to understand the Scripture, and how he knows that this is the sense of it? If he know this by the infallible interpretation of the church,
I ask him how he comes to understand the Scripture, and how he knows that this is the sense of it? If he know this by the infallible Interpretation of the Church,
and if men can find out infallibility in Scripture without the Church, I am confident they may find out any thing else in Scripture as well, without the Churches infallibility:
and if men can find out infallibility in Scripture without the Church, I am confident they may find out any thing Else in Scripture as well, without the Churches infallibility:
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and if the Primitive Church was ignorant of this, which is the best witness of Apostolical Tradition, it is most probable, that no such thing is contained in Scripture,
and if the Primitive Church was ignorant of this, which is the best witness of Apostolical Tradition, it is most probable, that no such thing is contained in Scripture,
then a Papist can have of the Churches Infallibility, and yet he can have no greater assurance of any other Doctrines of Religion, which he believes upon the Churches Infallibility,
then a Papist can have of the Churches Infallibility, and yet he can have no greater assurance of any other Doctrines of Religion, which he believes upon the Churches Infallibility,
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for the Protestant resolves his Faith into the Authority of the Scriptures, Expounded by the Doctrine and Practice of the Primitive Church, the Papist resolves his into the Infallibility of the Church;
for the Protestant resolves his Faith into the authority of the Scriptures, Expounded by the Doctrine and Practice of the Primitive Church, the Papist resolves his into the Infallibility of the Church;
for it is a vain thing to attempt to impose any absurd, or groundless, and uncatholick Doctrines upon us, by the Churches infallible Authority, who believe there is no such infallible Judge;
for it is a vain thing to attempt to impose any absurd, or groundless, and Uncatholic Doctrines upon us, by the Churches infallible authority, who believe there is no such infallible Judge;
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and Fathers, and Councils, to justifie the Us••pations of their Church, and those new Additions they have made to the Christian Faith and Worship? If this be not a good way to convince a Heretick,
and Father's, and Councils, to justify the Us••pations of their Church, and those new Additions they have made to the Christian Faith and Worship? If this be not a good Way to convince a Heretic,
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If the Authority of Scripture signifie any thing in this matter, then it seems Hereticks, who reject •he Authority of an Infallible Judge, may understand Scrip•ure without an Infallible Interpreter, by the Exercise of Reason and Judgment in studying of them, otherwise why do they pretend to expound Scripture to us,
If the authority of Scripture signify any thing in this matter, then it seems Heretics, who reject •he authority of an Infallible Judge, may understand Scrip•ure without an Infallible Interpreter, by the Exercise of Reason and Judgement in studying of them, otherwise why do they pretend to expound Scripture to us,
If the Authority of the Primitive Church, and first Christian Writers, be considerable, (as they acknowledge it is, by their appeals to them) then, at least, the present Pope or Church, is not the sole infallible Judge of controversies;
If the authority of the Primitive Church, and First Christian Writers, be considerable, (as they acknowledge it is, by their appeals to them) then, At least, the present Pope or Church, is not the sole infallible Judge of controversies;
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unless they will say, that we must not Judge of the Doctrine or Practice of the Primitive Church, by ancient records, (and then Baronius his Annals are worth nothing) but by the Judgement and Practice of the present Church.
unless they will say, that we must not Judge of the Doctrine or Practice of the Primitive Church, by ancient records, (and then Baronius his Annals Are worth nothing) but by the Judgement and Practice of the present Church.
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The sum is this, There is great reason to suspect that the Church of Rome her self, does not believe her own Infallibility, no more than we Protestants do;
The sum is this, There is great reason to suspect that the Church of Room her self, does not believe her own Infallibility, no more than we Protestants do;
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and those who do not believe the churches Infallibility, can never be confuted by it. So that it can neither establish any mans Faith, nor confute any Heresies;
and those who do not believe the Churches Infallibility, can never be confuted by it. So that it can neither establish any men Faith, nor confute any Heresies;
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and therefore when the words of Scripture are fairly capable of different senses, she chooses that sense which is most agreeable with the Catholick Faith,
and Therefore when the words of Scripture Are fairly capable of different Senses, she chooses that sense which is most agreeable with the Catholic Faith,
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or which are plainly contrary to it, (as the new Trent Creed is) whatever pretence there be for the Antiquity of such Doctrines, she utterly rejects them;
or which Are plainly contrary to it, (as the new Trent Creed is) whatever pretence there be for the Antiquity of such Doctrines, she utterly rejects them;
I proceed now to the Second thing contained in this Paper, That this Church must be known to be the true Church, by its continual visible Succession from Christ till our dayes.
I proceed now to the Second thing contained in this Paper, That this Church must be known to be the true Church, by its continual visible Succession from christ till our days.
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and in stead of a Church, which is an unerring and Infallible Interpreter of Scripture, which would be very well worth finding, he tells us how we may know a true Church;
and in stead of a Church, which is an unerring and Infallible Interpreter of Scripture, which would be very well worth finding, he tells us how we may know a true Church;
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Now if this visible uninterrupted Succession be the mark of such a true Church, as is an infallible Interpreter of Scripture, then, 1. The Greek Church is an infallible Interpreter of Scripture;
Now if this visible uninterrupted Succession be the mark of such a true Church, as is an infallible Interpreter of Scripture, then, 1. The Greek Church is an infallible Interpreter of Scripture;
and so we have two infallible Churches (not to instance in any more at present, who have as good a Succession as either of them) which are directly opposite to each other;
and so we have two infallible Churches (not to instance in any more At present, who have as good a Succession as either of them) which Are directly opposite to each other;
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and those churches which succeeded these Apostolical churches, at the distance of an Age or two, may be supposed as infallible as any church of this Age is;
and those Churches which succeeded these Apostolical Churches, At the distance of an Age or two, may be supposed as infallible as any Church of this Age is;
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Now according to these Principles all the churches which were planted by the Apostles, and have a continual visible Succession from Apostolical Churches, through all Ages since the time of the Apostles, must be infallible;
Now according to these Principles all the Churches which were planted by the Apostles, and have a continual visible Succession from Apostolical Churches, through all Ages since the time of the Apostles, must be infallible;
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then every Church, which ever had, or has to this day this visible Succession, must have Infallibility also, which, it seems, is entailed on Succession.
then every Church, which ever had, or has to this day this visible Succession, must have Infallibility also, which, it seems, is entailed on Succession.
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And thus we have found out a World of infallibility, and it is wonderful, how any Apostolical Church came to be over-run with so many Errors and Heresies,
And thus we have found out a World of infallibility, and it is wondered, how any Apostolical Church Come to be overrun with so many Errors and Heresies,
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if every Apostolical Church was infallible, I cannot imagine how whole Churches, which visibly succeeded the Apostles, should be infected with Heresie;
if every Apostolical Church was infallible, I cannot imagine how Whole Churches, which visibly succeeded the Apostles, should be infected with Heresy;
3. This mark he gives how to find out such a true Church at is an infallible Interpre•er of Scripture, viz. A continual visible Succession from Christ till this day, includes another great mistake;
3. This mark he gives how to find out such a true Church At is an infallible Interpre•er of Scripture, viz. A continual visible Succession from christ till this day, includes Another great mistake;
then we cannot find out this church by a visible Succession to this day, but by examining the ancient Records of the Primitive Church, where we shall find what the Faith and Practice of the Church in those dayes was, which is the safest Rule to guide us in the Exposition of Scripture.
then we cannot find out this Church by a visible Succession to this day, but by examining the ancient Records of the Primitive Church, where we shall find what the Faith and Practice of the Church in those days was, which is the Safest Rule to guide us in the Exposition of Scripture.
yet while we have the Scriptures, and the Records of the Primitive church we have very sufficient means for the understanding the true meaning of Scripture:
yet while we have the Scriptures, and the Records of the Primitive Church we have very sufficient means for the understanding the true meaning of Scripture:
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which was not founded by any Apostle, or Apostolical men, or has lost the Memory or Records of its first Plantation, may yet have very certain means of knowing the true sense of Scripture, from the Scripture it self,
which was not founded by any Apostle, or Apostolical men, or has lost the Memory or Records of its First Plantation, may yet have very certain means of knowing the true sense of Scripture, from the Scripture it self,
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and the Doctrine and Practice of Apostolical and Primitive Churches, and a Church which has the most visible uninterrupted Succession from Christ and his Apostles, may be so far from being an infallible Interpreter of Scripture, that she may be very corrupt and erroneous her self,
and the Doctrine and Practice of Apostolical and Primitive Churches, and a Church which has the most visible uninterrupted Succession from christ and his Apostles, may be so Far from being an infallible Interpreter of Scripture, that she may be very corrupt and erroneous her self,
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if she forsake the Apostolical Tradition, contained in the Writings, of the new Testament, and Expounded by the Catholick Faith and Practice of the first Churches;
if she forsake the Apostolical Tradition, contained in the Writings, of the new Testament, and Expounded by the Catholic Faith and Practice of the First Churches;
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as we know the Church of Rome has done, which is so far from being an infallible Church, that we believe her to be the most corrupt Church in the World.
as we know the Church of Room has done, which is so Far from being an infallible Church, that we believe her to be the most corrupt Church in the World.
And thus I think we are prepared to venture upon the last Clause of this Paper, wherein the whole force of the Argument, such as it is, is turned upon the poor Protestant Churches.
And thus I think we Are prepared to venture upon the last Clause of this Paper, wherein the Whole force of the Argument, such as it is, is turned upon the poor Protestant Churches.
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But I doubt (sayes the Author of this Paper) whither or no the Protestant Church can make out this continual visible Succession, and desire to be informed.
But I doubt (Says the Author of this Paper) whither or not the Protestant Church can make out this continual visible Succession, and desire to be informed.
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and receive all her Dictates as infallible Oracles. But, for Answer to this, consider. 1. That suppose the Protestant Church could not make out such a continual visible Succession,
and receive all her Dictates as infallible Oracles. But, for Answer to this, Consider. 1. That suppose the Protestant Church could not make out such a continual visible Succession,
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when Austin the Monk came over to England, he found here a company of resolute Brittish Bishops and Monks, who would not submit to the Usurpations of Rome, and the English and Brittish Churches under several Changes and Alterations, have continued to this day, with a visible Succession of Christian Bishops,
when Austin the Monk Come over to England, he found Here a company of resolute Brit Bishops and Monks, who would not submit to the Usurpations of Room, and the English and Brit Churches under several Changes and Alterations, have continued to this day, with a visible Succession of Christian Bishops,
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and I pray, how came we to lose our Succession then? Did the Reformation of those Abuses and Corruptions, which had crept into the Church, unchurch us? Just as much as a man ceases to be the same man,
and I pray, how Come we to loose our Succession then? Did the Reformation of those Abuses and Corruptions, which had crept into the Church, unchurch us? Just as much as a man ceases to be the same man,
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but were not all those Persons who were so active and zealous in the Reformation, formerly of the Roman communion? And did they lose their Succession too,
but were not all those Persons who were so active and zealous in the Reformation, formerly of the Roman communion? And did they loose their Succession too,
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when she retains the same ancient Catholick and Apostolick Faith, which she did before, only renounces some Errors and Innovations, which she owned before,
when she retains the same ancient Catholic and Apostolic Faith, which she did before, only renounces Some Errors and Innovations, which she owned before,
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1. As for a Succession of Church Officers, we have the same that the Church of Rome has, Those English Bishops who embraced the Reformation, received their Orders in the Communion of the Church of Rome, and therefore they had as good Orders,
1. As for a Succession of Church Officers, we have the same that the Church of Room has, Those English Bishops who embraced the Reformation, received their Order in the Communion of the Church of Rome, and Therefore they had as good Order,
For as for the story of the Nags-head Ordination, that is so transparent a Forgery, invented many years after to Reproach the Reformation that I presume no sober Roman Catholick will insist on it.
For as for the story of the Nag's head Ordination, that is so transparent a Forgery, invented many Years After to Reproach the Reformation that I presume no Sobrium Roman Catholic will insist on it.
how does this destroy our Orders and Succession? The Catholick Church would not allow in former Ages, that Heresie or Schism destroyed the validity of Orders.
how does this destroy our Order and Succession? The Catholic Church would not allow in former Ages, that Heresy or Schism destroyed the validity of Order.
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2. As for Succession of Doctrine, which is as considerable to the full, as Succession of Orders, the great Articles of our Faith are not only plainly contained in Scripture,
2. As for Succession of Doctrine, which is as considerable to the full, as Succession of Order, the great Articles of our Faith Are not only plainly contained in Scripture,
and excepting the Dispute between the Latin and Greek Church, about the Filioque, or the Holy Spirits proceeding from the Father and the Son, received by all catholick churches to this day;
and excepting the Dispute between the Latin and Greek Church, about the Filioque, or the Holy Spirits proceeding from the Father and the Son, received by all catholic Churches to this day;
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therefore when the Church of Rome asks us, Where was our Religion before Luther? we tell them it was all the World over, all Catholick churches believed what we do,
Therefore when the Church of Room asks us, Where was our Religion before Luther? we tell them it was all the World over, all Catholic Churches believed what we do,
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But now the church of Rome cannot shew such a Succession for her new Doctrines and Articles of Faith, which were unknown to the Primitive church for many Ages, which were rejected by many flourishing churches,
But now the Church of Room cannot show such a Succession for her new Doctrines and Articles of Faith, which were unknown to the Primitive Church for many Ages, which were rejected by many flourishing Churches,
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that this Religion might make a deeper impression upon their minds and memories and be more faithfully kept, it was set down in plain and significant Terms, and reduced into short summaries called a form of sound words, that good thing, that Form of Doctrine, a depositum, or trust and by the Church afterwards a creed.
that this Religion might make a Deeper impression upon their minds and memories and be more faithfully kept, it was Set down in plain and significant Terms, and reduced into short summaries called a from of found words, that good thing, that From of Doctrine, a depositum, or trust and by the Church afterwards a creed.
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That it might be believed and valued, it was in its own Nature of the greatest importance, confirmed with variety of the best of Arguments, Miracles, Prophecies, innocent carriage,
That it might be believed and valued, it was in its own Nature of the greatest importance, confirmed with variety of the best of Arguments, Miracles, Prophecies, innocent carriage,
Yet notwithstanding all this, by the Malice and Subtility of the Devil, the Designs and Passions of Men, the Ignorance and Negligence of some, the Cunning and Industry of others, this plain and simple Religion began by degrees to be corrupted by the mixtures of Philosophy and niceness, by the Rules of Stat Craft and Policy, by idle Traditions, and Inventions;
Yet notwithstanding all this, by the Malice and Subtility of the devil, the Designs and Passion of Men, the Ignorance and Negligence of Some, the Cunning and Industry of Others, this plain and simple Religion began by Degrees to be corrupted by the mixtures of Philosophy and niceness, by the Rules of Stat Craft and Policy, by idle Traditions, and Inventions;
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and the natural Face of it was so strangely changed that it seem'd another Gospel, and you might seek Christianity in the Christian World and yet scarce find it.
and the natural Face of it was so strangely changed that it seemed Another Gospel, and you might seek Christianity in the Christian World and yet scarce find it.
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and chast a Religion to be corrupted or Stolen away, but the Church of Rome seems the most Guilty of them all, (especially upon her own grounds, her Bishop being the Infallible Vicar of Jesus, to whom are committed the Oracles of GOD) once indeed renowned for her Faith and Pious Governours,
and chaste a Religion to be corrupted or Stolen away, but the Church of Room seems the most Guilty of them all, (especially upon her own grounds, her Bishop being the Infallible Vicar of jesus, to whom Are committed the Oracles of GOD) once indeed renowned for her Faith and Pious Governors,
or their Negligence and Stupidity suffered the Enemy in the night of Ignorance to sow the tares, which so grew up and choakt the Wheat, that Faith was turn'd into Fables and Lyes, Foppery and Superstition were Nick-nam'd Devotion, Ridiculous Gestures and Habits past for Repentance and Mortification, the Bible was shut up and contemned,
or their Negligence and Stupidity suffered the Enemy in the night of Ignorance to sow the tares, which so grew up and choked the Wheat, that Faith was turned into Fables and Lies, Foppery and Superstition were Nicknamed Devotion, Ridiculous Gestures and Habits passed for Repentance and Mortification, the bible was shut up and contemned,
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and the Legends open'd and praised, Honest and Good Men were butchered, and unknown Persons and Malefactors, canonized, Saints with their Pictures and Reliques were made Rivals to Christ in Mediation and Intercession, Good Works were spoiled by Merit and Arrogance,
and the Legends opened and praised, Honest and Good Men were butchered, and unknown Persons and Malefactors, canonized, Saints with their Pictures and Relics were made Rivals to christ in Mediation and Intercession, Good Works were spoiled by Merit and Arrogance,
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or done by way of composition for vices, the fear of Hell was abated by the invention of Purgatory, Christ was fetch from Glory by the Magick of a Priest,
or done by Way of composition for vices, the Fear of Hell was abated by the invention of Purgatory, christ was fetch from Glory by the Magic of a Priest,
the court of Rome was brought into the Temple and called the Holy of Holies. Such errours as these in the christian Faith came from Rome, and infected our Ancient British church (not at first planted by the Labours of the Romish Bishops of old,
the court of Room was brought into the Temple and called the Holy of Holies. Such errors as these in the christian Faith Come from Room, and infected our Ancient Brit Church (not At First planted by the Labours of the Romish Bishops of old,
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but corrupted by their later Emissaries) and lasted a long time among us, being supported by Power, twisted with Interest, sutable to the pleasures and vices of Men, incorporated into the Government, having put out Mens reason to try and discern between Truth and Error,
but corrupted by their later Emissaries) and lasted a long time among us, being supported by Power, twisted with Interest, suitable to the pleasures and vices of Men, incorporated into the Government, having put out Men's reason to try and discern between Truth and Error,
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and returne to our first Love, and not stick so close to our Religion, the new invention of so ill a Man. That we may therefore keep those firme that are members of our Religion,
and return to our First Love, and not stick so close to our Religion, the new invention of so ill a Man. That we may Therefore keep those firm that Are members of our Religion,
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Such was our condition here of Slavery and Ignorance, but it pleased him that dwells between the Golden Candlesticks, to dispel our Darkness and restore the Ancient light of Primitive Christianity.
Such was our condition Here of Slavery and Ignorance, but it pleased him that dwells between the Golden Candlesticks, to dispel our Darkness and restore the Ancient Light of Primitive Christianity.
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His Wisdom and Goodness improving the passions and inclinations of some in temporal changes and concerns to Spiritual purposes, encouraging the secret groans and desires of others, putting many more upon search and enquiry after Truth,
His Wisdom and goodness improving the passion and inclinations of Some in temporal changes and concerns to Spiritual Purposes, encouraging the secret groans and Desires of Others, putting many more upon search and enquiry After Truth,
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and infusing courage for it, at length came to a resolution of Arguing and Debating the Errors of the Romish Faith and manners, of reforming the abuses in Discipline and Devotion and to call back True Christianity again,
and infusing courage for it, At length Come to a resolution of Arguing and Debating the Errors of the Romish Faith and manners, of reforming the Abuses in Discipline and Devotion and to call back True Christianity again,
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upon this account the Friends of Rome call us Hereticks, Schismaticks and Innovators, Discharge Censures and Excommunications and Eternal Damnation against us, are full of Wrath and indignation,
upon this account the Friends of Room call us Heretics, Schismatics and Innovators, Discharge Censures and Excommunications and Eternal Damnation against us, Are full of Wrath and Indignation,
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but also of their more Learned Writers, who (whatever strength they really fancy may be in the Argument it self) think it a very proper Weapon to attempt the Vulgar and the Weak withall, to amuse and dazle the less discerning eve, at least when back• and set off with the stately Names of Infallibility, Succession, An•iquity, and the like;
but also of their more Learned Writers, who (whatever strength they really fancy may be in the Argument it self) think it a very proper Weapon to attempt the vulgar and the Weak withal, to amuse and dazzle the less discerning eve, At lest when back• and Set off with the stately Names of Infallibility, Succession, An•iquity, and the like;
as only Henry the Eights and •romwels contrivance (they may truly say as much as their Treason was Cecils Plot,) That our Faith began only in the year 1517, in Saxony by one Martin Luther an Apostate Fryar, who for the sake of a fair Nun and other designs renounc'd the Ancient Faith,
as only Henry the Eights and •romwels contrivance (they may truly say as much as their Treason was Cecils Plot,) That our Faith began only in the year 1517, in Saxony by one Martin Luther an Apostate Friar, who for the sake of a fair Nun and other designs renounced the Ancient Faith,
and bring those back that have revolted from us into the Romish Communion, we have endeavour'd to give a satisfactory Answer to this their Question, Where was your Religion before the times of Luther? Not to trouble our selves with such Legends as these,
and bring those back that have revolted from us into the Romish Communion, we have endeavoured to give a satisfactory Answer to this their Question, Where was your Religion before the times of Luther? Not to trouble our selves with such Legends as these,
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It hath lasted now these 1600 years and more, founded at first by Christ and his Apostles, handed down to us through many Sufferings and Persecutions, and here it is preserved.
It hath lasted now these 1600 Years and more, founded At First by christ and his Apostles, handed down to us through many Sufferings and Persecutions, and Here it is preserved.
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It contracted indeed in the coming down a great deal of rust by the Falseness and Carelesness of its keepers, particularly by the Church of Rome, we scowr'd off the rust, and kept the mettal;
It contracted indeed in the coming down a great deal of rust by the Falseness and Carelessness of its keepers, particularly by the Church of Rome, we scoured off the rust, and kept the metal;
Our Religion in those first Ages was in Palestine and Greece, in Egypt, in Antioch where the Disc••les were fi•st called Christians and in Rome it self,
Our Religion in those First Ages was in Palestine and Greece, in Egypt, in Antioch where the Disc••les were fi•st called Christians and in Room it self,
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and Order, we still faithfully retain in our Church, and if any Truth of moment hitherto by Fraud or Negligence be concealed from her, she is ready to receive it,
and Order, we still faithfully retain in our Church, and if any Truth of moment hitherto by Fraud or Negligence be concealed from her, she is ready to receive it,
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She receives the Creed and Bible, and any Traditions that can be made out to be truly Divine, in the same meaning and understanding that Christ and his Apostles gave to the first Christians, and they to us.
She receives the Creed and bible, and any Traditions that can be made out to be truly Divine, in the same meaning and understanding that christ and his Apostles gave to the First Christians, and they to us.
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Christ instituted proper Figures, and Symbols of Bread & Wine, to represent and confirm, to conveigh and commemorate his bloudy Passion and Benefits to Mankind;
christ instituted proper Figures, and Symbols of Bred & Wine, to represent and confirm, to convey and commemorate his bloody Passion and Benefits to Mankind;
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Christ commanded good works under the penalty of eternal Damnation, She doth the same, and in our Masters language bids the doers of them call themselves unprofitable Servants, beating down Pride and Merit.
christ commanded good works under the penalty of Eternal Damnation, She does thee same, and in our Masters language bids the doers of them call themselves unprofitable Servants, beating down Pride and Merit.
and Truths fere de fide, almost fit for a Creed, and some others of them confess that some of their Opinions as Image-Worship and others were not maintain'd in the first Ages of Christianity for fear of coming too near the Heathens Worship and out of other Prudential considerations,
and Truths fere de fide, almost fit for a Creed, and Some Others of them confess that Some of their Opinions as Image-Worship and Others were not maintained in the First Ages of Christianity for Fear of coming too near the heathens Worship and out of other Prudential considerations,
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so that whosoever doth compare the Doctrine of our Church, with that of Christ and his Apostles, must needs conclude that our Religion is Ancient Christianity,
so that whosoever does compare the Doctrine of our Church, with that of christ and his Apostles, must needs conclude that our Religion is Ancient Christianity,
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2. The Nature of Reformation, which was not to found a New Church but correct an old one, Christianity that Pearl of great price, was hid with trash and filth, that the Romish Church had heap'd upon it, our Reformers removed only what loaded and obscur'd it,
2. The Nature of Reformation, which was not to found a New Church but correct an old one, Christianity that Pearl of great price, was hid with trash and filth, that the Romish Church had heaped upon it, our Reformers removed only what loaded and obscured it,
Such a Reformation indeed is later then their errors, and it must needs be so, it naturally supposing them before, otherwise 'tis not Reformation but a destructive change;
Such a Reformation indeed is later then their errors, and it must needs be so, it naturally supposing them before, otherwise it's not Reformation but a destructive change;
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and he that can call our Religion New, because 'tis mended, and made now, what it was about 1600 years ago, may affirm that Christ built a new Temple when he Whipt the buyers and sellers out of the old.
and he that can call our Religion New, Because it's mended, and made now, what it was about 1600 Years ago, may affirm that christ built a new Temple when he Whipped the buyers and sellers out of the old.
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our Reformation did no more, it only scal'd off the Leprosie that stuck to the Body of the Romish church, it only pair'd off those Additions that Interest or Superstition, Niceness or Foppery, had glew'd to it;
our Reformation did no more, it only scaled off the Leprosy that stuck to the Body of the Romish Church, it only paired off those Additions that Interest or Superstition, Niceness or Foppery, had glued to it;
or that any thing is wanting that is necessary to its complement and perfection, she is ready to entertain it with the same spirit of meekness and Wisdom,
or that any thing is wanting that is necessary to its compliment and perfection, she is ready to entertain it with the same Spirit of meekness and Wisdom,
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The particular church of Rome indeed, that supports her self by a pretended Infallibility, to be true to her Principle, refuses to be tryed by any other Church but will be only Judge of her self, and others too;
The particular Church of Room indeed, that supports her self by a pretended Infallibility, to be true to her Principle, refuses to be tried by any other Church but will be only Judge of her self, and Others too;
We have all the truly ancient Christian Churches on our side, and most of the Modern whom the busie Emissaries of Rome have not terrified or seduc'd into their Party:
We have all the truly ancient Christian Churches on our side, and most of the Modern whom the busy Emissaries of Room have not terrified or seduced into their Party:
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And they dare not stand the trial, when we desire to be determined by the best and infallible Judge, the holy Scriptures, exept they must give the meaning of them, otherwise they load them with Ignominious Names, of • Lesbian rule, mere Ink and Paper, and a Nose of Wax.
And they Dare not stand the trial, when we desire to be determined by the best and infallible Judge, the holy Scriptures, except they must give the meaning of them, otherwise they load them with Ignominious Names, of • Lesbian Rule, mere Ink and Paper, and a Nose of Wax.
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and keep themselves safe in their Enchanted Castle of Infallibility. The Arabian Philosopher was offended at, and abhorr'd their barbarous Doctrine of Transubstantiation.
and keep themselves safe in their Enchanted Castle of Infallibility. The Arabian Philosopher was offended At, and abhorred their barbarous Doctrine of Transubstantiation.
having therefore such a number of good Testimonies and Judgements on our side, we rise up and reverence the gray Hairs of our Religion, which Rome once cloath'd in a wanton and phantastick dress, and made it ridiculous;
having Therefore such a number of good Testimonies and Judgments on our side, we rise up and Reverence the grey Hairs of our Religion, which Room once clothed in a wanton and fantastic dress, and made it ridiculous;
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which because we have pull'd off, and put on its ancient habit, and made it look manly with the Image of GOD and Christ upon it, they call us Innovators.
which Because we have pulled off, and put on its ancient habit, and made it look manly with the Image of GOD and christ upon it, they call us Innovators.
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4. That our Religion was long before Luther will appear from the oppositions that were made to the Papal corruptions, which did not enjoy so quiet a life,
4. That our Religion was long before Luther will appear from the oppositions that were made to the Papal corruptions, which did not enjoy so quiet a life,
but the Reformation of gross Errours and scandalous Additions to the christian Faith, and others in great Authority promised an amendement and to reduce the whole frame of christianity to its Primitive sense & Model.
but the Reformation of gross Errors and scandalous Additions to the christian Faith, and Others in great authority promised an amendment and to reduce the Whole frame of christianity to its Primitive sense & Model.
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yet after a long Sitting it fatally concluded, confirming those corruptions which was hop'd after so many complaints and addresses with strong reasons for them, should have been throughly redrest and reform'd.
yet After a long Sitting it fatally concluded, confirming those corruptions which was hoped After so many complaints and Addresses with strong Reasons for them, should have been thoroughly Redressed and reformed.
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The Original of their barbarous Inquisition will be a standing record of the frequent and stout oppositions that were made against the Romish Innovation in the christian Faith.
The Original of their barbarous Inquisition will be a standing record of the frequent and stout oppositions that were made against the Romish Innovation in the christian Faith.
And so long as the Blood of the numerous Albigenses and Waldenses cryes to Heaven for Vengeance against the Papal cruelty, we have a cloud of Witnesses for this Truth, who resisted unto Death the new Doctrines of Rome. The carriage of old Wicliff and his Followers, tells us plainly in story, that the corruptions of Rome had no such quiet possession,
And so long as the Blood of the numerous Albigenses and Waldenses cries to Heaven for Vengeance against the Papal cruelty, we have a cloud of Witnesses for this Truth, who resisted unto Death the new Doctrines of Room. The carriage of old Wycliff and his Followers, tells us plainly in story, that the corruptions of Room had no such quiet possession,
And so long as the Treachery of their council of Constance about the safe conduct granted to poor Huss, and his Disciples in number above forty thousand, remains upon record never to be forgotten or forgiven,
And so long as the Treachery of their council of Constance about the safe conduct granted to poor Huss, and his Disciples in number above forty thousand, remains upon record never to be forgotten or forgiven,
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so long we have clear evidences of strong resistance made to the Romish Religion before the times of Luther. And in most Countries and times, where and when the Romish corruptions began from small and obscure beginings to be gross and plain some or other in greater or lesser numbers began to Renounce and Protest against them.
so long we have clear evidences of strong resistance made to the Romish Religion before the times of Luther. And in most Countries and times, where and when the Romish corruptions began from small and Obscure beginnings to be gross and plain Some or other in greater or lesser numbers began to Renounce and Protest against them.
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yet however they opposed the Romish Church in her corruptions and these tended to a Reformation, which was compleated only by degr•e•• and 'tis no wonder some Stumbled in such a night of Ignorance.
yet however they opposed the Romish Church in her corruptions and these tended to a Reformation, which was completed only by degr•e•• and it's no wonder Some Stumbled in such a night of Ignorance.
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and falsify'd their Opinions to serve the power and Interest of their great Mistriss? They therefore branded the Waldenses with the name of Manichaism, and that they affirmed two Principles or Originals of all things,
and falsified their Opinions to serve the power and Interest of their great Mistress? They Therefore branded the Waldenses with the name of Manichaism, and that they affirmed two Principles or Originals of all things,
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And they have fram'd as lewd stories against many excellent Men of the lat•r Ages who withstood the approaches of their Doctrine and Government, which we certainly know,
And they have framed as lewd stories against many excellent Men of the lat•r Ages who withstood the Approaches of their Doctrine and Government, which we Certainly know,
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Though we have reason to believe (because of the severity and industry of the Romish Factors ever warm against those who opposed her Practises) a great number of Honest and Learned Men (as those Ages would afford) are buried in obscurity and their names unknown, there being an Expurgatorian Index for the merits of such Men as well as Books and Editions,
Though we have reason to believe (Because of the severity and industry of the Romish Factors ever warm against those who opposed her Practises) a great number of Honest and Learned Men (as those Ages would afford) Are buried in obscurity and their names unknown, there being an Expurgatorian Index for the merits of such Men as well as Books and Editions,
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For though we believe all that Christ and his Apostles taught, all things that are contain'd in the Holy Scriptures, all things that undoubted Tradition,
For though we believe all that christ and his Apostles taught, all things that Are contained in the Holy Scriptures, all things that undoubted Tradition,
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or good Reason proves to drive themselves from both or either, yet because we do not assent and Subscribe to the new Articles of Faith that Rome hath invented for us, we cease to be a Christian Church, are mark'd for Hereticks, which are worse than Pagans with them, and must be certainly damn'd.
or good Reason Proves to drive themselves from both or either, yet Because we do not assent and Subscribe to the new Articles of Faith that Room hath invented for us, we cease to be a Christian Church, Are marked for Heretics, which Are Worse than Pagans with them, and must be Certainly damned.
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Nay, should we embrace all the other Doctrines of Rome, and deny only the Popes Authority and Supremacy, (that Epitome of their Christianity) it would avail us little, we are Heathens still.
Nay, should we embrace all the other Doctrines of Room, and deny only the Popes authority and Supremacy, (that Epitome of their Christianity) it would avail us little, we Are heathens still.
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yet because we do not entertain them as Articles of Faith in the sense of the Church, our case is not mended, we shall mee• with Fires here and hereaf•er for our reward.
yet Because we do not entertain them as Articles of Faith in the sense of the Church, our case is not mended, we shall mee• with Fires Here and hereaf•er for our reward.
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Should we wink and swallow them all down with a good Catholick stomach, yet i• the Bishop of Rome should give out a new Edition of Faith, enlarged with many more monstrous Doctrines and Opinions,
Should we wink and swallow them all down with a good Catholic stomach, yet i• the Bishop of Room should give out a new Edition of Faith, enlarged with many more monstrous Doctrines and Opinions,
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yet if we boggle and kick at them, all our former Righteousness shall not not be remembred, we are Apostates worse than Truks and Infidels; and who can tell what this Infallible and powerful Guide of ••••stendom will do? For when things obscure,
yet if we boggle and kick At them, all our former Righteousness shall not not be remembered, we Are Apostates Worse than Truks and Infidels; and who can tell what this Infallible and powerful Guide of ••••stendom will do? For when things Obscure,
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when Contradictories, and Doctrines directly leading unto impiety, and things Barbarous and Blasphemous have been christened Articles of Faith and Fundamentals of Religion, have we not just reason to suspect as ill or worsé may be done again? And the intrigues of Trent may be acted once more,
when Contradictories, and Doctrines directly leading unto impiety, and things Barbarous and Blasphemous have been christened Articles of Faith and Fundamentals of Religion, have we not just reason to suspect as ill or worsé may be done again? And the intrigues of Trent may be acted once more,
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and publish'd truths directly contrary to them? And could I suppose them to have known these Innovations, out of Zeal and Fidelity to their trust, would have detested and abhor'd them.
and published truths directly contrary to them? And could I suppose them to have known these Innovations, out of Zeal and Fidis to their trust, would have detested and abhorred them.
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Was Christ negligent in the discharge of his mighty Office, and his Apostles defective in their Duties and Ministry, not to acquaint the first Christians with these great truths,
Was christ negligent in the discharge of his mighty Office, and his Apostles defective in their Duties and Ministry, not to acquaint the First Christians with these great truths,
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And the contrary was the character of the Man of Sin, that denied that Jesus was come in the Flesh, that he was the God incarnate and the true Messiah, and were scandalized at his meanness and obscurity.
And the contrary was the character of the Man of since, that denied that jesus was come in the Flesh, that he was the God incarnate and the true Messiah, and were scandalized At his meanness and obscurity.
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S. Paul told the Jaylor, that certainly he would be saved if he believed that Jesus was the Christ, all other Fundamentals of Christianity one way or other being necessarily included in that belief:
S. Paul told the Jailor, that Certainly he would be saved if he believed that jesus was the christ, all other Fundamentals of Christianity one Way or other being necessarily included in that belief:
And thought that he made sincere and sound Disciples, if they believed what he preach'd only Jesus and the Resurrection, in their full compass and latitude.
And Thought that he made sincere and found Disciples, if they believed what he preached only jesus and the Resurrection, in their full compass and latitude.
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and upon better remembrance after so many hundred years, suggested it to his careful Vicar? Or did Christ, knowing their Nature and Circumstances of it, that they could not bear them at that time,
and upon better remembrance After so many hundred Years, suggested it to his careful Vicar? Or did christ, knowing their Nature and circumstances of it, that they could not bear them At that time,
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but afterwards found, (as they say the Cross was) and now stored to light? Or are these new Articles some way or other contained in the ancient Creeds which we believe,
but afterwards found, (as they say the Cross was) and now stored to Light? Or Are these new Articles Some Way or other contained in the ancient Creeds which we believe,
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For, was the Christian Church the House of GOD, irregular in its building, wanting of Beams and Pillars, the Essentials of Religion, till Romes curious and careful Builder cast it into a new Model and compleated it?
For, was the Christian Church the House of GOD, irregular in its building, wanting of Beams and Pillars, the Essentials of Religion, till Romes curious and careful Builder cast it into a new Model and completed it?
and Government, whereby being United among themselves, and to Christ their Head, they should constitute one Body call'd the Catholick church, in whose Communion they must live and dye.
and Government, whereby being United among themselves, and to christ their Head, they should constitute one Body called the Catholic Church, in whose Communion they must live and die.
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But so it came to pass, that the number of Christian People so pro•essing and owning the Faith of Jesus, was lesser or greater, more conspicuous or obscure,
But so it Come to pass, that the number of Christian People so pro•essing and owning the Faith of jesus, was lesser or greater, more conspicuous or Obscure,
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destroying some, perverting others, and making many fly into remoter Kingdoms, and only some scattered and solitary Christians living in Caves and Wildernesses remained behind,
destroying Some, perverting Others, and making many fly into Remoter Kingdoms, and only Some scattered and solitary Christians living in Caves and Wildernesses remained behind,
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or only the face of a distressed Christian Church, as it hapned to the Seven Asian and African Churches, which now labour under a Mahumetan Pride and Superstition:
or only the face of a distressed Christian Church, as it happened to the Seven Asian and African Churches, which now labour under a Mahometan Pride and Superstition:
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But as it lost in one Countrey it gained in another, the Jewish Persecution and others driving several Colonies of Christians into remoter Countries, where they spread and enlarged their Religion,
But as it lost in one Country it gained in Another, the Jewish Persecution and Others driving several Colonies of Christians into Remoter Countries, where they spread and enlarged their Religion,
or want of Courage or Resolution in its defence, hath tempted Providence to permit pestilent Heresies (worse then that in these Northren parts) to prevail,
or want of Courage or Resolution in its defence, hath tempted Providence to permit pestilent Heresies (Worse then that in these Northern parts) to prevail,
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And though he was forced sometimes to travel from Countrey to Countrey, and look• small and obscure in the number of her Followers, yet still some or other parts and corners of the World,
And though he was forced sometime to travel from Country to Country, and look• small and Obscure in the number of her Followers, yet still Some or other parts and corners of the World,
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Did not our Saviour ask the question, when he should come again, whither at the Destruction of Jerusalem, or at the Judgment day whereof the other was a Type and Prefiguration, whither he should find Faith on Earth or no:
Did not our Saviour ask the question, when he should come again, whither At the Destruction of Jerusalem, or At the Judgement day whereof the other was a Type and Prefiguration, whither he should find Faith on Earth or no:
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Did not the Prophet sadly complain in the Reign of Jotham, Ahaz, and Hezekiah, Kings of Judah, that the good man is perished out of the Land, and there is none righteous among men;
Did not the Prophet sadly complain in the Reign of Jotham, Ahaz, and Hezekiah, Kings of Judah, that the good man is perished out of the Land, and there is none righteous among men;
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and the Prophets, and he only was left alive, that they sought his life also, God tells him that yet for all that he had seven thousand knees that had not bowed to Baal;
and the prophets, and he only was left alive, that they sought his life also, God tells him that yet for all that he had seven thousand knees that had not bowed to Baal;
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still there was a small Church not infected with Idolatry, though obscure and unknown to Elijah. Have not some of the Romish Writers told us, that at Christs Passion the Church was only left in the Virgin Mary, all then forsaking Christ but the holy Mother.
still there was a small Church not infected with Idolatry, though Obscure and unknown to Elijah. Have not Some of the Romish Writers told us, that At Christ Passion the Church was only left in the Virgae Marry, all then forsaking christ but the holy Mother.
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Mass, (if this be all, that Monster is not so terrible as he is painted) and their Annalists complain of such sad things as these in the tenth Century. And certainly they have read of the Woman in the Wilderness,
Mass, (if this be all, that Monster is not so terrible as he is painted) and their Annalists complain of such sad things as these in the tenth Century. And Certainly they have read of the Woman in the Wilderness,
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and Fopperies, Niceties, and Inventions of men obscuring the Essentials of the Christian Faith, Should a Revolt happen (which GOD divert) from the Reformed Church of England to Romanism again, might not others ask them the same Question, Where was your Religion before Eighty three or Eighty four,
and Fopperies, Niceties, and Inventions of men obscuring the Essentials of the Christian Faith, Should a Revolt happen (which GOD divert) from the Reformed Church of England to Romanism again, might not Others ask them the same Question, Where was your Religion before Eighty three or Eighty four,
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Ours was also here lockt up in Bibles, own'd by some numbers, desir'd by more, onely frighted from a visible profession of it, by the Torments that did attend it.
Ours was also Here locked up in Bibles, owned by Some numbers, desired by more, only frighted from a visible profession of it, by the Torments that did attend it.
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And Christianity though not so visible, yet was purer when it, and its professors dwelt in Rocks and Mountains and Den•, places of Privacy and obscurity, in the Reigns of Nero and Di•clesian, then when some Kings were its Nursing Fathers,
And Christianity though not so visible, yet was Purer when it, and its professors dwelled in Rocks and Mountains and Den•, places of Privacy and obscurity, in the Reigns of Nero and Di•clesian, then when Some Kings were its Nursing Father's,
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as it came from the hands of Christ, through the many Centuries of years, till it came to the times of Luther, and from thence shall so continue till the Worlds end,
as it Come from the hands of christ, through the many Centuries of Years, till it Come to the times of Luther, and from thence shall so continue till the World's end,
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For upon what grounds doth She found Her Infallibility? Upon the Scriptures? They are onely so many dead Letters, till the breadth of the Church doth give them life,
For upon what grounds does She found Her Infallibility? Upon the Scriptures? They Are only so many dead Letters, till the breadth of the Church does give them life,
the places of Scripture to prove Infallibility are such, which have onely reference to the Apostles themselves, their Doctrines or Confessions of Faith,
the places of Scripture to prove Infallibility Are such, which have only Referente to the Apostles themselves, their Doctrines or Confessions of Faith,
Or else they are restrained, not simply unto all truth, but only unto all truth that is necessary to Salvation, in which the Pope or a Council cannot err,
Or Else they Are restrained, not simply unto all truth, but only unto all truth that is necessary to Salvation, in which the Pope or a Council cannot err,
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Or else relate onely to the Catholick Church and not to the particular Roman, or else are applicable to priva•e Assemblies and their Worship of God, which no body but Quakers and Enthusiasts think to be infallible.
Or Else relate only to the Catholic Church and not to the particular Roman, or Else Are applicable to priva•e Assemblies and their Worship of God, which no body but Quakers and Enthusiasts think to be infallible.
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for the Pope before he be Infallible must be Bishop of Rome, but the Sacrament of Order, according to the Council of Trent, receives its validity from the intention of the Priest, that when he ordained him Bishop, he did what the Church intended,
for the Pope before he be Infallible must be Bishop of Rome, but the Sacrament of Order, according to the Council of Trent, receives its validity from the intention of the Priest, that when he ordained him Bishop, he did what the Church intended,
But if there be this Infallibility at Rome, why do not the Countries and Religious Orders in them still under their Dominion receive the blessed Fruits of it,
But if there be this Infallibility At Room, why do not the Countries and Religious Order in them still under their Dominion receive the blessed Fruits of it,
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when all other controversies would fall under and submit unto its power, a compendious way to make the Christian world at Peace and Unity with its self.
when all other controversies would fallen under and submit unto its power, a compendious Way to make the Christian world At Peace and Unity with its self.
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and do the work for us, in disputing among themselves, whither the Pope being an Heretick may be deposed, by which Question they confess that he may fall into heresie;
and do the work for us, in disputing among themselves, whither the Pope being an Heretic may be deposed, by which Question they confess that he may fallen into heresy;
which is errour of the highest nature, carrying wilfulness and obstinacy with it. And acordingly these Infallible men have been guilty of Heresies, as Pope Honorius of Monothelitism;
which is error of the highest nature, carrying wilfulness and obstinacy with it. And accordingly these Infallible men have been guilty of Heresies, as Pope Honorius of Monothelitism;
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and Liberius of Arrianism and the like, and many of them liv'd most debauched lives, as fatal to Christianity as Heresie, and Fallibility, and wherein Providence is highly concerned.
and Liberius of Arianism and the like, and many of them lived most debauched lives, as fatal to Christianity as Heresy, and Fallibility, and wherein Providence is highly concerned.
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This Doctrine of Infallibility looks like a plain contrivance of the Romish Church, having some way or other slipt into these gross errors from smal beginings,
This Doctrine of Infallibility looks like a plain contrivance of the Romish Church, having Some Way or other slipped into these gross errors from small beginnings,
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& finding them not defensible by all the sleights and arts of their cunning heads, are forc'd to quit their hold and betake themselves to their common Sanctuary of Infallibility, that let these things be what they will in dispute between us and them.
& finding them not defensible by all the sleights and arts of their cunning Heads, Are forced to quit their hold and betake themselves to their Common Sanctuary of Infallibility, that let these things be what they will in dispute between us and them.
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they are sure they are great Truths by vertue of Infallibility, which is one of the Miracles of Rome, which can change the nature of things, which may be true in England, and the quite contrary at Rome, as Father Cotton and other Jesuites affirmed at Paris. For it's plain to all impartial judgements, that their Doctrine of Purgatory, Transubstantiation,
they Are sure they Are great Truths by virtue of Infallibility, which is one of the Miracles of Room, which can change the nature of things, which may be true in England, and the quite contrary At Room, as Father Cotton and other Jesuits affirmed At paris. For it's plain to all impartial Judgments, that their Doctrine of Purgatory, Transubstantiation,
and the like, are not to be found in the Scriptures, are utterly unknown to the truely ancient Fathers and the eldest and purest times of Christianity,
and the like, Are not to be found in the Scriptures, Are utterly unknown to the truly ancient Father's and the eldest and Purest times of Christianity,
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They may as well tell us that the City of Rome was never sackt and spoil'd because some Flatterers humour'd her Pride and arrogance calling her the immortal city and impregnable Rock,
They may as well tell us that the city of Room was never sacked and spoiled Because Some Flatterers humoured her Pride and arrogance calling her the immortal City and impregnable Rock,
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And there are many errours contemporary with Christianity it self in its first plantation in the World, at least followed it very close at the heels, such were the Ancient Gnosticks, the Carpocrations or Ebionites, the spawn of Magus and others, who can plead great Antiquity on their side,
And there Are many errors contemporary with Christianity it self in its First plantation in the World, At least followed it very close At the heels, such were the Ancient Gnostics, the Carpocratians or Ebionites, the spawn of Magus and Others, who can plead great Antiquity on their side,
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and as properly ask any Reformer of their Heresies, Where was his Religion before such a time, as the inconstant World began to favour his new Faith and Innovation.
and as properly ask any Reformer of their Heresies, Where was his Religion before such a time, as the inconstant World began to favour his new Faith and Innovation.
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And it's plain that new and old are but uncertain Characters to judge of Truth and Falshood by, there being sometimes a new Truth that is lately discovered to be so,
And it's plain that new and old Are but uncertain Characters to judge of Truth and Falsehood by, there being sometime a new Truth that is lately discovered to be so,
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Time like a River many times bringing down Straw and Trash, & leaving weightier things behind, which when they come to be retriev'd are called new Fashions and Inventions.
Time like a River many times bringing down Straw and Trash, & leaving Weightier things behind, which when they come to be retrieved Are called new Fashions and Inventions.
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When Abraham restored the true Worship of GOD, and stript it of Idolatry and Superstition, the Chaldean Priests, whose Power and Interest was shaken by it, were very brisk and ready to charge this pious and mighty Man from the East, with Novelty and Singularity in his Religion, the false service of GOD in these Countries being then ancient and almost universal,
When Abraham restored the true Worship of GOD, and stripped it of Idolatry and Superstition, the Chaldean Priests, whose Power and Interest was shaken by it, were very brisk and ready to charge this pious and mighty Man from the East, with Novelty and Singularity in his Religion, the false service of GOD in these Countries being then ancient and almost universal,
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though the Patriarchs Religion did derive it self from a very ancient stock, that of Adams in Paradise, kept up by an Enoch and a Noah in single Families,
though the Patriarchs Religion did derive it self from a very ancient stock, that of Adams in Paradise, kept up by an Enoch and a Noah in single Families,
when all Flesh had corrupted their wayes, and now delivered unto Abraham, and now all the sticklers for a false Religion began to upbraid the Sons and Followers of Abraham's Faith with Novelty,
when all Flesh had corrupted their ways, and now Delivered unto Abraham, and now all the sticklers for a false Religion began to upbraid the Sons and Followers of Abraham's Faith with Novelty,
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The same Objection might have been cast in the teeth of Moses, when he was settlling a Religion delivered to him by GOD, in opposition to the Idolatries and false Devotions of the World,
The same Objection might have been cast in the teeth of Moses, when he was settlling a Religion Delivered to him by GOD, in opposition to the Idolatries and false Devotions of the World,
and one of his Disciples afterward was inhumane and uncharitable in praying GOD to pour out his indignation upon the Heathen, who had not known his Laws.
and one of his Disciples afterwards was inhumane and uncharitable in praying GOD to pour out his Indignation upon the Heathen, who had not known his Laws.
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and corrupt senses, which the Scribes and Pharisees had put upon the Law of Moses, and cry down their Traditions which made the Commands of GOD of none effect, was look'd upon as an Enemy to Moses, a Blasphemer of the Law, a Prophaner of the Temple,
and corrupt Senses, which the Scribes and Pharisees had put upon the Law of Moses, and cry down their Traditions which made the Commands of GOD of none Effect, was looked upon as an Enemy to Moses, a Blasphemer of the Law, a Profaner of the Temple,
And now the times of a general Reformation being come and the Apostles were Preaching this excellent Religion unto all the World, Jew and Gentile conspire together in the same Language and call them setters forth of strange Gods and new Heresies, Heads and Contrivers of new Sects ▪ and Wayes,
And now the times of a general Reformation being come and the Apostles were Preaching this excellent Religion unto all the World, Jew and Gentile conspire together in the same Language and call them setters forth of strange God's and new Heresies, Heads and Contrivers of new Sects ▪ and Ways,
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and are whipt for Vagrants and Impostors, who would cheat the World out of their old paternal Religions, that were entail'd upon them, teach them to speak ill of the Gods of their Fathers,
and Are whipped for Vagrants and Impostors, who would cheat the World out of their old paternal Religions, that were entailed upon them, teach them to speak ill of the God's of their Father's,
and Predecessors, and to think they all dyed in a false Religion, and to embrace a new-fangled Faith of a few illiterate and rambling fellows who had turn'd the World upside down.
and Predecessors, and to think they all died in a false Religion, and to embrace a newfangled Faith of a few illiterate and rambling Fellows who had turned the World upside down.
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And had this Argument prevail'd then, as much as the Romanists do desire it should new, we should have had no Christianity among us, the Idol-Gods of our, Ancestors in this Island, their Woodens and Twisters would have prescribed against Christ himself.
And had this Argument prevailed then, as much as the Romanists do desire it should new, we should have had no Christianity among us, the Idol-Gods of our, Ancestors in this Island, their Woodens and Twisters would have prescribed against christ himself.
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Men that are insolent, and ever boasting of the Antiquity of their Family, and upbraiding others with their obscure Birth and Extraction, do many times meet with some cross Questions about the Head and Fountain of their Families, which many times proves onely to be a Shepheard,
Men that Are insolent, and ever boasting of the Antiquity of their Family, and upbraiding Others with their Obscure Birth and Extraction, do many times meet with Some cross Questions about the Head and Fountain of their Families, which many times Proves only to be a Shepherd,
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and additions to Christs Religion, clothing them with the venerable Names of Primitive and Apostolical. Where was the Romish Religion before the Council of Trent concluded onely about the year 1563. of a latter date then when Luther first began, which legitimated all their Innovations, the issue of Scholastick Wranglings, pretended Drea••s,
and additions to Christ Religion, clothing them with the venerable Names of Primitive and Apostolical. Where was the Romish Religion before the Council of Trent concluded only about the year 1563. of a latter date then when Luther First began, which legitimated all their Innovations, the issue of Scholastic Wranglings, pretended Drea••s,
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and Visions, forc'd and unnatural, Senses of Scripture, Ambition and Profit, the Fxchequer of Rome, to be made Sons of the Church and Fundamentals of the Christian Faith.
and Visions, forced and unnatural, Senses of Scripture, Ambition and Profit, the Fxchequer of Room, to be made Sons of the Church and Fundamentals of the Christian Faith.
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Many of their own Writers confess that for 1400 or • 500 years the Pope was not believ'd to be infallible, till of late some of their flaming Zealots have vested him with infallibility, whereby the Roman Church is sick unto death,
Many of their own Writers confess that for 1400 or • 500 Years the Pope was not believed to be infallible, till of late Some of their flaming Zealots have vested him with infallibility, whereby the Roman Church is sick unto death,
Their lewd Doctrine of Transubstantiation, was not made an Article of Faith, till the Council of La•eran under Innocent the third, above 1200 years after Christ,
Their lewd Doctrine of Transubstantiation, was not made an Article of Faith, till the Council of La•eran under Innocent the third, above 1200 Years After christ,
The Title of Ʋniversal Bishop was obtained by Pope Boniface the Third, not till about 600 years after Christ, fearing a powerful Rival the Constantinopolitan Bishop, who affected the same,
The Title of Ʋniversal Bishop was obtained by Pope Boniface the Third, not till about 600 Years After christ, fearing a powerful Rival the Constantinopolitan Bishop, who affected the same,
and therefore by the Popes themselves was declaimed against as proud and Antichristian, but now by Hypocrisie and base compliance with the wicked Phocas, who was guilty of Treason and Murder against the Emperour Mauritius, Rome gained the delicious point,
and Therefore by the Popes themselves was declaimed against as proud and Antichristian, but now by Hypocrisy and base compliance with the wicked Phocas, who was guilty of Treason and Murder against the Emperor Mauritius, Room gained the delicious point,
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and has made it a fundamental Article of her new Religion, though the Popes came not up to their swaggering temper and Power of Hectoring Christian Princes some hundred of years af•erwards.
and has made it a fundamental Article of her new Religion, though the Popes Come not up to their swaggering temper and Power of Hectoring Christian Princes Some hundred of Years af•erwards.
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and Pagan Stories, Rhetorical Flourishes, and doubtful Expressions of the later Fathers, yet it was not positively affirmed till about the year 1140. and not made an Article of Faith till the Council of Trent, then indeed a good Estate became a surer way to Heaven then a good Life and Conversation.
and Pagan Stories, Rhetorical Flourishes, and doubtful Expressions of the later Father's, yet it was not positively affirmed till about the year 1140. and not made an Article of Faith till the Council of Trent, then indeed a good Estate became a Surer Way to Heaven then a good Life and Conversation.
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That the Laity ought to receive the Sacrament of the Lords Supper onely in one kind was never made an Article of Faith till the Council of Constance concluded in the year 1418;
That the Laity ought to receive the Sacrament of the lords Supper only in one kind was never made an Article of Faith till the Council of Constance concluded in the year 1418;
then indeed that Council with the greatest insolence, and a direct Invasion of the Authority of CHRIST, took the Cup from the Laymens mouths, notwithstanding (as it was then acknowledged) the Institution of CHRIST to the contrary,
then indeed that Council with the greatest insolence, and a Direct Invasion of the authority of CHRIST, took the Cup from the Laymens mouths, notwithstanding (as it was then acknowledged) the Institution of CHRIST to the contrary,
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and they may as well Christen the Laicks Children only in the name of the Holy Ghost, leaving out the Father and the Son by the way of concomitancy, it being as Lawful to Baptize as Communicat by the halfes:
and they may as well christian the Laics Children only in the name of the Holy Ghost, leaving out the Father and the Son by the Way of concomitancy, it being as Lawful to Baptise as Communicate by the halves:
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Let them tell us where 'tis said by Christ, or his Apostles, or any of the truly Ancient Writers of the christian Church, that Pennance is a Sacrament,
Let them tell us where it's said by christ, or his Apostles, or any of the truly Ancient Writers of the christian Church, that Penance is a Sacrament,
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or that good works are strictly meritorious, or where can they find the many Impieties and absurdities of their Mass in those early times of Antiquity.
or that good works Are strictly meritorious, or where can they find the many Impieties and absurdities of their Mass in those early times of Antiquity.
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And since they are fond of asking us this Question, we might ask them many more, about the many Fopperies and Innovations in their Faith and Devotion,
And since they Are found of asking us this Question, we might ask them many more, about the many Fopperies and Innovations in their Faith and Devotion,
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But they seem to confess the newness of their Religion, when they arrogantly set up a Power in their Church, to frame new Articles of Faith, and many things;
But they seem to confess the newness of their Religion, when they arrogantly Set up a Power in their Church, to frame new Articles of Faith, and many things;
Would the Champions of Rome speak out, they would tells us, as their Eckius did the Duke of Bavaria, That the Doctrine of Luther might be overthrown by the Fathers, though not by the Scriptures;
Would the Champions of Room speak out, they would tells us, as their Eckius did the Duke of Bavaria, That the Doctrine of Luther might be overthrown by the Father's, though not by the Scriptures;
Such an account as this, about the Original and Progress of their new Additions to the old Faith was convenient to be given, not because the Nature of the thing did necessarily require it,
Such an account as this, about the Original and Progress of their new Additions to the old Faith was convenient to be given, not Because the Nature of the thing did necessarily require it,
and lay so much stress upon it, if these are Innovations creept into their Church, who was the first Author of them? when did he begin? in whose Reign and in what place did he live? who did oppose him? what company believ'd on him? and what his new Opinions were as they instance in Arrianism and other Heresies? And because they fancy we cannot make all these particulars so absolutely plain.
and lay so much stress upon it, if these Are Innovations crept into their Church, who was the First Author of them? when did he begin? in whose Reign and in what place did he live? who did oppose him? what company believed on him? and what his new Opinions were as they instance in Arianism and other Heresies? And Because they fancy we cannot make all these particulars so absolutely plain.
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therefore they say we have falsely charged the Romish Church with new errours, and that their Faith is truly ancient and by an uninterrupted Succession of Infallible Bishops hath been convey'd down from Christ and his Apostles in its full purity to this present Age.
Therefore they say we have falsely charged the Romish Church with new errors, and that their Faith is truly ancient and by an uninterrupted Succession of Infallible Bishops hath been conveyed down from christ and his Apostles in its full purity to this present Age.
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or had made some mistakes in the compass of time, yet however the charge of Innovation against the Romish Church stands firm and good upon these accounts.
or had made Some mistakes in the compass of time, yet however the charge of Innovation against the Romish Church Stands firm and good upon these accounts.
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'Tis enough, that we are certain and sure, that the Popish Doctrines which we condemn, by comparing them with the Scriptures, are not Christs and his Apostles, have none of their Images or Superscriptions upon them, who only had full Authority to make them current, and true Articles of Faith.
It's enough, that we Are certain and sure, that the Popish Doctrines which we condemn, by comparing them with the Scriptures, Are not Christ and his Apostles, have none of their Images or Superscriptions upon them, who only had full authority to make them current, and true Articles of Faith.
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or which are fasely fathered upon others, and as hard to be known as the head of Nile. Can the nicest Romanist tell us what Rabbi; and in what place and age first superinduc'd the several false Glosses and Senses to the Law of Moses, yet our Saviour (though he knew them well) thought it sufficient to tell them, that in the beginning it was not so, and by comparing the Mosaick Religion, it plainly appears they were new additions to the good old way And how many Errours sprung up in times of Christianity, of whose Original and other Circumstances both the Romanists and our selves are yet uncertain.
or which Are falsely fathered upon Others, and as hard to be known as the head of Nile. Can the nicest Romanist tell us what Rabbi; and in what place and age First superinduced the several false Glosses and Senses to the Law of Moses, yet our Saviour (though he knew them well) Thought it sufficient to tell them, that in the beginning it was not so, and by comparing the Mosaic Religion, it plainly appears they were new additions to the good old Way And how many Errors sprung up in times of Christianity, of whose Original and other circumstances both the Romanists and our selves Are yet uncertain.
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So it hapned in the adoration and invocation of Saints and Images, and the whole structure of the Romish ▪ Religion, which by severall steps and in many ages advanc'd to its mighty bulk.
So it happened in the adoration and invocation of Saints and Images, and the Whole structure of the Romish ▪ Religion, which by several steps and in many ages advanced to its mighty bulk.
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yet being invented at first by the Angelical Doctours and leaders of an Age, for fame and reputation sake, they & their followers first defended them for bare Truths, afterwards for Sacred and Fundamental ones;
yet being invented At First by the Angelical Doctors and leaders of an Age, for fame and reputation sake, they & their followers First defended them for bore Truths, afterwards for Sacred and Fundamental ones;
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for when the Apostle describes the sad Apostacies and defections from the Faith, they are said to be wrought by men of Skill and Art, who lie in wait to deceive.
for when the Apostle describes the sad Apostasies and defections from the Faith, they Are said to be wrought by men of Skill and Art, who lie in wait to deceive.
and other Vices they easily pass for mighty Truths, their Original is not enquir'd into, the Judgment is brib'd and they bear the title of ancient and Primitive, or what the deceiver pleaseth:
and other Vices they Easily pass for mighty Truths, their Original is not inquired into, the Judgement is bribed and they bear the title of ancient and Primitive, or what the deceiver Pleases:
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For these Passions have effeminated the mind, made it soft and slug•ish, and any bold errour shall slip down, rather then be at the charge of a farther search and enquiry to know whither these things be so or no.
For these Passion have effeminated the mind, made it soft and slug•ish, and any bold error shall slip down, rather then be At the charge of a farther search and enquiry to know whither these things be so or no.
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The Roman Religion being so well cut out in its different Doctrines, to hit mens Vices and Passions, Gaiety or Melancholy, Enthusiasm or Fury, Power or Design, it's no wonder, it did prevail in a sly and silent manner, interest having put out their eyes, this Kingdom came not with observation, and the approaches of the Enemy in the night of Ignorance, viz. the darkness that could be felt of the ninth, tenth,
The Roman Religion being so well Cut out in its different Doctrines, to hit men's Vices and Passion, Gaiety or Melancholy, Enthusiasm or Fury, Power or Design, it's no wonder, it did prevail in a sly and silent manner, Interest having put out their eyes, this Kingdom Come not with observation, and the Approaches of the Enemy in the night of Ignorance, viz. the darkness that could be felt of the ninth, tenth,
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And their own Writers confess, that many of the great Guardians of Faith, the Popes of Rome, were very Vicious and Illiterate persons, whose Vice and Ignorance kept them nodding,
And their own Writers confess, that many of the great Guardians of Faith, the Popes of Room, were very Vicious and Illiterate Persons, whose Vice and Ignorance kept them nodding,
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while the little Theives, the Notions, and Speculations of men of Wit and Interest set open the Churches doors for the greater Errours to come crouding in.
while the little Thieves, the Notions, and Speculations of men of Wit and Interest Set open the Churches doors for the greater Errors to come crowding in.
And the Apostle tells his Disciples, that men of dangerous principles abusing the grace of God, speaking evil of Dignities and despising Dominions and denying Christ that bought them, had creept in unawares, being well disguis'd with fine Names and pretences, while good men were careless and sleept.
And the Apostle tells his Disciples, that men of dangerous principles abusing the grace of God, speaking evil of Dignities and despising Dominions and denying christ that bought them, had crept in unawares, being well disguised with fine Names and pretences, while good men were careless and slept.
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And when most begin to broach n•w Errours, and spread their inventions for mighty Truths, they do it with all the skill and artifice that so bad a design can possibly require.
And when most begin to broach n•w Errors, and spread their Inventions for mighty Truths, they do it with all the skill and artifice that so bad a Design can possibly require.
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It being therefore only absolutely necessary for us to know that whensoever and howsoever these errours in the Church first sprung up, that they were contrary to the Primitive Faith of Christ and his Apostles,
It being Therefore only absolutely necessary for us to know that whensoever and howsoever these errors in the Church First sprung up, that they were contrary to the Primitive Faith of christ and his Apostles,
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Now, though this is not really the bottom of their heart (as will appear before I have done) but they finally rest for their satisfaction in matters of Faith somewhere else;
Now, though this is not really the bottom of their heart (as will appear before I have done) but they finally rest for their satisfaction in matters of Faith somewhere Else;
and therefore were to be amended and weeded up notwithstanding the common question, where was our harvest of Wheat before the Weeders our Reformers came? for the Church of England finding old Christianity strangely over-grown with the new Doctrines and Creeds of Rome, contrary to the Offices of CHRIST, the designe of his undertaking for Mankind,
and Therefore were to be amended and weeded up notwithstanding the Common question, where was our harvest of Wheat before the Weeder's our Reformers Come? for the Church of England finding old Christianity strangely overgrown with the new Doctrines and Creeds of Room, contrary to the Offices of CHRIST, the Design of his undertaking for Mankind,
Our Prince being constituted by GOD a nursing Father of the Church, and our Bishops in their Episcopal power being co-ordinate with him of Rome, or any other in the Christian World, ought under the penalty of Damnation,
Our Prince being constituted by GOD a nursing Father of the Church, and our Bishops in their Episcopal power being coordinate with him of Room, or any other in the Christian World, ought under the penalty of Damnation,
an indispensable duty it was to preserve the Primitive Faith, like a chast Virgin, and not to suffer it to be longer prostituted to the Designs and Passions of men by a solemn Vow,
an indispensable duty it was to preserve the Primitive Faith, like a chaste Virgae, and not to suffer it to be longer prostituted to the Designs and Passion of men by a solemn Voelli,
& therefore with all just and proper wayes and methods we were bound earnestly to contend for it. In duty therefore to our Lord and Masters Command, at such a time we began our Reformation,
& Therefore with all just and proper ways and methods we were bound earnestly to contend for it. In duty Therefore to our Lord and Masters Command, At such a time we began our Reformation,
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and 'tis a sign the cause of Rome wants strength, when such a trifling, only popular, Objection against our Reformation is made so powerful to preserve their Disciples in their Communion, and amuse our own.
and it's a Signen the cause of Room Wants strength, when such a trifling, only popular, Objection against our Reformation is made so powerful to preserve their Disciples in their Communion, and amuse our own.
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For the Rehearsal of the Apostles Creed at Baptism, and of that alone, as a Summary of the Faith, whose sincere profession intitles us to the Grace there conferred, warrants the Doctrine of the Church of England, in its VI Article, that the Holy Scripture containeth all things necessary to Salvation,
For the Rehearsal of the Apostles Creed At Baptism, and of that alone, as a Summary of the Faith, whose sincere profession entitles us to the Grace there conferred, warrants the Doctrine of the Church of England, in its VI Article, that the Holy Scripture Containeth all things necessary to Salvation,
so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith,
so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith,
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nor have any countenance there, that they are forced to say, the Faith once delivered to the Saints (mentioned by St. Jude) is not intirely delivered in the Scripture,
nor have any countenance there, that they Are forced to say, the Faith once Delivered to the Saints (mentioned by Saint U^de) is not entirely Delivered in the Scripture,
yet this being plausibly pretended by them, in their own Justification, that they follow Tradition; and in their Accusations of us, that we foresake Tradition:
yet this being plausibly pretended by them, in their own Justification, that they follow Tradition; and in their Accusations of us, that we forsake Tradition:
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About which a great noise is made, as if we durst not stand to it, and as if they of the Roman Church stedfastly kept it, without any variation: neither of which is true.
About which a great noise is made, as if we durst not stand to it, and as if they of the Roman Church steadfastly kept it, without any variation: neither of which is true.
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and distinguished Tradition from Scriptures, or writings: at least from the Holy Writings; and made it signifie that which is not delivered in the Holy Scriptures, or Writings.
and distinguished Tradition from Scriptures, or writings: At least from the Holy Writings; and made it signify that which is not Delivered in the Holy Scriptures, or Writings.
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whither by word of mouth, as some will have it, from one Generation to another; or by humane Writings, which are not of the same authority with the Holy Scriptures.
whither by word of Mouth, as Some will have it, from one Generation to Another; or by humane Writings, which Are not of the same Authority with the Holy Scriptures.
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though not contained in the Holy Scriptures, because they are Traditions; ought in Conscience to inquire from whom those Traditions come, or who first delivered them:
though not contained in the Holy Scriptures, Because they Are Traditions; ought in Conscience to inquire from whom those Traditions come, or who First Delivered them:
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3. Now it is evident to every understanding, that things of both sorts which are delivered to us, have their Authority, from the credit of the Author from whence they first come.
3. Now it is evident to every understanding, that things of both sorts which Are Delivered to us, have their authority, from the credit of the Author from whence they First come.
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and hath no Authority at all, if it contradict the sense of the Church, when it was capable to be better acquainted with the mind of Christ, and of his Apostles.
and hath no authority At all, if it contradict the sense of the Church, when it was capable to be better acquainted with the mind of christ, and of his Apostles.
As for particular Churches, their Authority ought to be reverenced by every Member of them, when they profess to deliver sincerely the sense of the Church Universal;
As for particular Churches, their authority ought to be reverenced by every Member of them, when they profess to deliver sincerely the sense of the Church Universal;
and when they determine, as they have power to do, Controversies of Faith, or decree Rites and Ceremonies (not contrary to GOD's Word) in which every one ought to acquiesce.
and when they determine, as they have power to do, Controversies of Faith, or Decree Rites and Ceremonies (not contrary to GOD's Word) in which every one ought to acquiesce.
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which can have no greater Authority than he himself was of; but is more or less credible, according as he was more or less diligent, knowing, and strictly religious.
which can have no greater authority than he himself was of; but is more or less credible, according as he was more or less diligent, knowing, and strictly religious.
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4. But to all this, it is necessary that it do sufficiently appear, that such Doctrines do really come from those Authours, whose Traditions they pretend to be.
4. But to all this, it is necessary that it do sufficiently appear, that such Doctrines do really come from those Authors, whose Traditions they pretend to be.
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But how we can be certain (at this distance of time, from his being in the World) that any thing now pretending to it, was said by CHRIST, which is not recorded in the Holy Scriptures; there is the business.
But how we can be certain (At this distance of time, from his being in the World) that any thing now pretending to it, was said by CHRIST, which is not recorded in the Holy Scriptures; there is the business.
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and how far those things are from being credible, which the Roman Church now would obtrude upon us, under the name of Apostolical, or ancient Traditions;
and how Far those things Are from being credible, which the Roman Church now would obtrude upon us, under the name of Apostolical, or ancient Traditions;
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but shall particularly and distinctly shew what Traditions we own, and heartily receive; and then what Traditions we cannot own, but with good reason re•use.
but shall particularly and distinctly show what Traditions we own, and heartily receive; and then what Traditions we cannot own, but with good reason re•use.
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In this we all agree, I say, that the whole Gospel or Doctrine of CHRIST, which is now upon record in those Books, we call the Scriptures; was once unwritten,
In this we all agree, I say, that the Whole Gospel or Doctrine of CHRIST, which is now upon record in those Books, we call the Scriptures; was once unwritten,
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Which must be noted, to remove that small Objection with which they of the Roman Church are wont to trouble some peoples minds, merely from the Name of Traditions: which St. Paul in his Epistles, requires those to whom he writes, carefully to observe;
Which must be noted, to remove that small Objection with which they of the Roman Church Are wont to trouble Some peoples minds, merely from the Name of Traditions: which Saint Paul in his Epistles, requires those to whom he writes, carefully to observe;
Now the things he before treated of, are the grand Doctrines of the Gospel, or the way of Salvation revealed unto us by Christ Jesus, from God the Father:
Now the things he before treated of, Are the grand Doctrines of the Gospel, or the Way of Salvation revealed unto us by christ jesus, from God the Father:
and whatsoever he had delivered unto them about these matters, of their Sanctification, or of their Faith, or of their Salvation, by obtaining the glory of our Lord Jesus Christ, (to which they were chosen,
and whatsoever he had Delivered unto them about these matters, of their Sanctification, or of their Faith, or of their Salvation, by obtaining the glory of our Lord jesus christ, (to which they were chosen,
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and called, through their Sanctification and Faith) this he exhorts them to hold fast; whither it was contained in this Epistle, or in his former preaching:
and called, through their Sanctification and Faith) this he exhorts them to hold fast; whither it was contained in this Epistle, or in his former preaching:
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but, as yet, delivered only by word of mouth unto this Church. I say, to this Church: for it doth not follow, that all Churches whatsoever, were, at the time of the writing of this Epistle, without the Doctrine of the Gospel compleatly written;
but, as yet, Delivered only by word of Mouth unto this Church. I say, to this Church: for it does not follow, that all Churches whatsoever, were, At the time of the writing of this Epistle, without the Doctrine of the Gospel completely written;
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because among the Thessalonians, some Traditious or Doctrines were as yet unwritten Which can in reason be extended no farther then to themselves, and to this Epistle;
Because among the Thessalonians, Some Traditious or Doctrines were as yet unwritten Which can in reason be extended no farther then to themselves, and to this Epistle;
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Which Writings, we may be confident, contain the Traditions which the Apostle had delivered to the Thessalonians, by Word, concerning the Incarnation, Birth, Life, Miracles, Death, Resurrection, and Ascension of our blessed Saviour;
Which Writings, we may be confident, contain the Traditions which the Apostle had Delivered to the Thessalonians, by Word, Concerning the Incarnation, Birth, Life, Miracles, Death, Resurrection, and Ascension of our blessed Saviour;
and concerning the coming of the holy Ghost, and the mission of the Apostles: and all the rest which is there recorded for our everlasting instruction.
and Concerning the coming of the holy Ghost, and the mission of the Apostles: and all the rest which is there recorded for our everlasting instruction.
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particularly in the third Chapter of the same Epistle, v. 6. where, by Tradition, St Chrys•ston understands the Apostles Example, which he had given them;
particularly in the third Chapter of the same Epistle, v. 6. where, by Tradition, Saint Chrys•ston understands the Apostles Exampl, which he had given them;
or it may refer to the commandment he had given them in his former Epistle, 4. 11. (which the Reader may be pleased to compare with this) but cannot with any colour be expounded to signifie any Doctrine of Faith, about which the Roman Church now contends with us.
or it may refer to the Commandment he had given them in his former Epistle, 4. 11. (which the Reader may be pleased to compare with this) but cannot with any colour be expounded to signify any Doctrine of Faith, about which the Roman Church now contends with us.
For it is plain, it hath respect to their good manners, and orderly living: for the information of which, we need go no where, but to the holy Scriptures;
For it is plain, it hath respect to their good manners, and orderly living: for the information of which, we need go no where, but to the holy Scriptures;
and this Tradition we keep intire, as he received it of the Lord, and delivered it to his Church, in this Epistle, which is a part of the holy Scripture:
and this Tradition we keep entire, as he received it of the Lord, and Delivered it to his Church, in this Epistle, which is a part of the holy Scripture:
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whereas they do not keep it, but have broken this Divine Tradition, and give the Communion of Christ's Body and Blood otherwise than St. Paul delivered, keeping the Cup from the People.
whereas they do not keep it, but have broken this Divine Tradition, and give the Communion of Christ's Body and Blood otherwise than Saint Paul Delivered, keeping the Cup from the People.
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By which I desire all, that love the Lord Jesus in sincerity, to judge which Church keeps closest to the Apostolical Tradition (fo• so St. Paul calls this Doctrine of the Communion in both kinds;
By which I desire all, that love the Lord jesus in sincerity, to judge which Church keeps closest to the Apostolical Tradition (fo• so Saint Paul calls this Doctrine of the Communion in both Kinds;
And farther, I desire all that read this Paper, to consider whither it be reasonable to think, that those Ri•es which have no Authority in the holy Scripture (but were instituted perhaps by the Apostles) have been kept pure and uncorrup•ed, according to their first intention:
And farther, I desire all that read this Paper, to Consider whither it be reasonable to think, that those Ri•es which have no authority in the holy Scripture (but were instituted perhaps by the Apostles) have been kept pure and uncorrup•ed, according to their First intention:
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for it would be too long, to explain all the rest of the places of holy Scrip•ure, which they are wont to alledge (though the word Tradition be not mentioned in them) to give a colour to their present pretences;
for it would be too long, to explain all the rest of the places of holy Scrip•ure, which they Are wont to allege (though the word Tradition be not mentioned in them) to give a colour to their present pretences;
II. Secondly then, That Word of God which was once unwritten, being now written, we acknowledge our selves to be much indebted to the Church of God in all foregoing Ages, which hath preserved the Scriptures,
II Secondly then, That Word of God which was once unwritten, being now written, we acknowledge our selves to be much indebted to the Church of God in all foregoing Ages, which hath preserved the Scriptures,
therefore let this be no part of our dispute, it being a thing presupposed in all Discourses about Religion, a thing agreed among all Christian people, that we read the Word of GOD when we read the holy Scriptures, Which being delivered to us,
Therefore let this be no part of our dispute, it being a thing presupposed in all Discourses about Religion, a thing agreed among all Christian people, that we read the Word of GOD when we read the holy Scriptures, Which being Delivered to us,
But know withal, that this universal Tradition of the Books of Scripture (unto which you have added several Apocryphal Writings, which have not been constantly delivered,
But know withal, that this universal Tradition of the Books of Scripture (unto which you have added several Apocryphal Writings, which have not been constantly Delivered,
but is no more a Doctrine, not written in the Scripture, then the Tradition or delivery of the Code, or Book of the Civil Law, is any Opinion or Law not written in that Code.
but is no more a Doctrine, not written in the Scripture, then the Tradition or delivery of the Code, or Book of the Civil Law, is any Opinion or Law not written in that Code.
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And we are more assured of the fidelity of the Church herein, then the Civilians can be assured of the Faithfulness of their Predecessours in preserving and delivering the Books of their Law to them,
And we Are more assured of the Fidis of the Church herein, then the Civilians can be assured of the Faithfulness of their Predecessors in preserving and delivering the Books of their Law to them,
Of which, this is an Argument, that they who sought to destroy the Christian Religion, in the Primitive times, sought nothing more then to destroy the Bible.
Of which, this is an Argument, that they who sought to destroy the Christian Religion, in the Primitive times, sought nothing more then to destroy the bible.
And from that Argument now mentioned, and many more, we conclude, that Universal Tradition having directed us unto these Books and no other, they direct us sufficiently, without any other Doctrines,
And from that Argument now mentioned, and many more, we conclude, that Universal Tradition having directed us unto these Books and no other, they Direct us sufficiently, without any other Doctrines,
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tell them that it is a Speech not to be endured, if they mean thereby that it gives the Scripture its authority, (and if they mean less, we are agreed,
tell them that it is a Speech not to be endured, if they mean thereby that it gives the Scripture its Authority, (and if they mean less, we Are agreed,
And if the Church should have conceived, or taught otherwise, of these Writings, then as of the undoubted Oracles of GOD, she would have erred damnably in such a Tradition.
And if the Church should have conceived, or taught otherwise, of these Writings, then as of the undoubted Oracles of GOD, she would have erred damnably in such a Tradition.
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Christ and his Apostles at first taught the Church by. word of mouth; but afterward that which they preach'd was by the commandment of GOD commited to writing,
christ and his Apostles At First taught the Church by. word of Mouth; but afterwards that which they preached was by the Commandment of GOD committed to writing,
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Which they then preached, but afterward, by the Will of GOD delivered unto us in the Scriptures, to be, in time to come, the Foundation and Pillar of our Faith. III.
Which they then preached, but afterwards, by the Will of GOD Delivered unto us in the Scriptures, to be, in time to come, the Foundation and Pillar of our Faith. III.
And farther we likewise acknowledge, that the sum and substance of the Christian Religion, contained in the Scriptures, hath been delivered down to us,
And farther we likewise acknowledge, that the sum and substance of the Christian Religion, contained in the Scriptures, hath been Delivered down to us,
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For we look upon this Tradition as nothing else but the Scripture unfolded; not a new thing, which is not in the Scripture but the Scripture explained and made more evident.
For we look upon this Tradition as nothing Else but the Scripture unfolded; not a new thing, which is not in the Scripture but the Scripture explained and made more evident.
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And thus some part of the Nicene Creed may be called a Tradition; as it hath expresly delivered unto us the sense of the Church of GOD concerning that great Article of our Faith, That JESUS CHRIST is the Son of GOD. Which they teach us was alwayes thus understood, the Son of GOD, begotten of his Father before all worlds,
And thus Some part of the Nicene Creed may be called a Tradition; as it hath expressly Delivered unto us the sense of the Church of GOD Concerning that great Article of our Faith, That JESUS CHRIST is the Son of GOD. Which they teach us was always thus understood, the Son of GOD, begotten of his Father before all world's,
But this Tradition supposes the Scripture for its ground, and delivers nothing but what the Fathers, assembled at Nice, believed to be contained there,
But this Tradition supposes the Scripture for its ground, and delivers nothing but what the Father's, assembled At Nicaenae, believed to be contained there,
For we find in Theodoret (L. 1. C. 6.) that the famous Emperour Constantine, admonished those Fathers, in all their Questions and Debates to consult only with these heavenly inspired Writings;
For we find in Theodoret (L. 1. C. 6.) that the famous Emperor Constantine, admonished those Father's, in all their Questions and Debates to consult only with these heavenly inspired Writings;
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This is so clear a Testimony, that in those dayes they made this compleat Rule of their Faith, whereby they ended Controversies, (which was the reason that in several other Synods we find they were wont to lay the Bible before them) and that there is nothing in the Nicene Creed, but what is to be found in the Bible;
This is so clear a Testimony, that in those days they made this complete Rule of their Faith, whereby they ended Controversies, (which was the reason that in several other Synods we find they were wont to lay the bible before them) and that there is nothing in the Nicene Creed, but what is to be found in the bible;
and casts a scorn not only upon him, but upon the great Council, who, as the same Theodoret, witnesseth, assented unto that speech of Constantine. So it there follows in these words That most of the Synod were obedient to what he had discoursed,
and Cast a scorn not only upon him, but upon the great Council, who, as the same Theodoret, Witnesseth, assented unto that speech of Constantine. So it there follows in these words That most of the Synod were obedient to what he had discoursed,
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His words are these, (in his little Book which he delivered to Constantius) I truly admire thee, O Lord Constantius the Emperour, who desirest a Faith according to what is writen.
His words Are these, (in his little Book which he Delivered to Constantius) I truly admire thee, Oh Lord Constantius the Emperor, who Desirest a Faith according to what is written.
but according to their true meaning, (because many spake Scripture without Scripture, and pretended to Faith without Faith, as his words are;) and herein Catholick and constant Tradition was to guide them.
but according to their true meaning, (Because many spoke Scripture without Scripture, and pretended to Faith without Faith, as his words Are;) and herein Catholic and constant Tradition was to guide them.
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For whatsoever was contrary to what the whole Church had received and held from the beginning, could not in reason be thought to be the meaning of that Scripture which was alledged to prove it.
For whatsoever was contrary to what the Whole Church had received and held from the beginning, could not in reason be Thought to be the meaning of that Scripture which was alleged to prove it.
I shall conclude this particular with a pregnant passage, which I remember in a famous Divine of our Church, (Dr. Jacksons, in his Treatise of the Catholick Church, Chap. 22.) who writes to this effect;
I shall conclude this particular with a pregnant passage, which I Remember in a famous Divine of our Church, (Dr. Jacksons, in his Treatise of the Catholic Church, Chap. 22.) who writes to this Effect;
That Tradition which was of so much use in the Primitive Church, was not unwritten Traditions or Customs, commended or ratified by the supposed infallibility of any visible Church,
That Tradition which was of so much use in the Primitive Church, was not unwritten Traditions or Customs, commended or ratified by the supposed infallibility of any visible Church,
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And the unanimous consent of so many several Churches, as exhibited their Consessions to the Nicene Council, out of such Forms as had been framed and taught before this Controversie arose, about the Divinity of CHRIST,
And the unanimous consent of so many several Churches, as exhibited their Concessions to the Nicene Council, out of such Forms as had been framed and taught before this Controversy arose, about the Divinity of CHRIST,
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nor misled by Faction to frame their Confessions of Faith by imitation, or according to some patern set them) was a pregnant argument that this Faith wherein they all agreed, had been delivered to them by the Apostles and their Followers,
nor misled by Faction to frame their Confessions of Faith by imitation, or according to Some pattern Set them) was a pregnant argument that this Faith wherein they all agreed, had been Delivered to them by the Apostles and their Followers,
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or Testimonies of their own Forefathers Faith, unto the Council of Nice, was an argument of the same force and efficacy against Arius and his Partakers,
or Testimonies of their own Forefathers Faith, unto the Council of Nicaenae, was an argument of the same force and efficacy against Arius and his Partakers,
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as the general consent and practice of all Nations, in worshipping a Divine Power in all Ages, is against Atheists. Nothing but the ingrafted notion of a Deity, could have induced so many several Nations,
as the general consent and practice of all nations, in worshipping a Divine Power in all Ages, is against Atheists. Nothing but the ingrafted notion of a Deity, could have induced so many several nations,
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And nothing but the evidence of the ingrafied word, (as St. James calls the Gospel) delivered by CHRIST and his Apostles in the holy Scriptures, could have kept so many several Churches,
And nothing but the evidence of the ingrafied word, (as Saint James calls the Gospel) Delivered by CHRIST and his Apostles in the holy Scriptures, could have kept so many several Churches,
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And could there any Traditive Interpretation of the whole Scripture be produced upon the Authority of such Original Tradition, as that now named, we would most thankfully and joyfully receive it.
And could there any Traditive Interpretation of the Whole Scripture be produced upon the authority of such Original Tradition, as that now nam, we would most thankfully and joyfully receive it.
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V. But more then this, we allow that Tradition gives us a considerable assistance in such points as are not in so many letters and syllables contained in the Scriptures,
V. But more then this, we allow that Tradition gives us a considerable assistance in such points as Are not in so many letters and syllables contained in the Scriptures,
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This may be called a confirming Tradition: of which we have an instance in the Doctrine of Infant-Baptism, which some ancient Fathers call an Apostolical Tradition. Not, that it cannot be proved by any place of Scripture; no such matter:
This may be called a confirming Tradition: of which we have an instance in the Doctrine of Infant baptism, which Some ancient Father's call an Apostolical Tradition. Not, that it cannot be proved by any place of Scripture; no such matter:
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yet it may be proved out of the Scriptures, and the Fathers themselves, who call it an Apostolical Tradition, do alledge testimonies of the Scriptures to make it good.
yet it may be proved out of the Scriptures, and the Father's themselves, who call it an Apostolical Tradition, do allege testimonies of the Scriptures to make it good.
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And therefore we may be sure they comprehend the Scriptures within the name of Apostolical Tradition; and believed that this Doctrine was gathered out of the Scriptures,
And Therefore we may be sure they comprehend the Scriptures within the name of Apostolical Tradition; and believed that this Doctrine was gathered out of the Scriptures,
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as appears by the Book of Consecration of Bishops, where the persons to be ordained to this Office, expresses his belief, That he is truly called to this Ministration, according to the will of our LORD JESƲS CHRIST.
as appears by the Book of Consecration of Bishops, where the Persons to be ordained to this Office, Expresses his belief, That he is truly called to this Ministration, according to the will of our LORD JESƲS CHRIST.
and will fairly consider things, out of the holy Scriptures, without the help of Tradition: but we also take in the assistance of this for the conviction of gain-sayers;
and will fairly Consider things, out of the holy Scriptures, without the help of Tradition: but we also take in the assistance of this for the conviction of gainsayers;
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and by the perpetual practice and Tradition of the Church from the beginning confirm our Scripture proofs so strongly, that he seems to us very obstinate,
and by the perpetual practice and Tradition of the Church from the beginning confirm our Scripture proofs so strongly, that he seems to us very obstinate,
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And therefore to make our Doctrine in this point the more authentick, our Church hath put both these Proofs together, in the Preface to the Form of giving Orders; which begins in these words:
And Therefore to make our Doctrine in this point the more authentic, our Church hath put both these Proofs together, in the Preface to the From of giving Order; which begins in these words:
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It is evident unto all men, diligently reading the holy Scripture and ancient Authors, that from the Apostles time there have been three Orders of Ministers in Christ's Church; Bishops, Priests, and Deacons.
It is evident unto all men, diligently reading the holy Scripture and ancient Authors, that from the Apostles time there have been three Order of Ministers in Christ's Church; Bishops, Priests, and Deacons.
I hope no body among us is so weak, as to imagine, when he reads this, that by admitting Tradition to be of such use and force as I have mentioned, we yield too much to the Popish Cause, which supports it self by this pretence.
I hope no body among us is so weak, as to imagine, when he reads this, that by admitting Tradition to be of such use and force as I have mentioned, we yield too much to the Popish Cause, which supports it self by this pretence.
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For true Tradition is as great a proof against Popery, as it is for Episcopacy, The very foundation of the Popes Empire (which is, his succession in St. Peters Supremacy) is u•terly subverted by this;
For true Tradition is as great a proof against Popery, as it is for Episcopacy, The very Foundation of the Popes Empire (which is, his succession in Saint Peter's Supremacy) is u•terly subverted by this;
And therefore let us not lose this Advantage we have against them, by ignorantly refusing to receive true and constant Tradition; which will be so far from leading us into their Church, that it will never suffer us to think of being of it,
And Therefore let us not loose this Advantage we have against them, by ignorantly refusing to receive true and constant Tradition; which will be so Far from leading us into their Church, that it will never suffer us to think of being of it,
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I conclude this with the Direction which our Church gives to Preachers in the Books of Canons, 1•71, (in the Title Concionatores) That no man shall teach the people any thing to be held and believed by them religiously,
I conclude this with the Direction which our Church gives to Preachers in the Books of Canonas, 1•71, (in the Title Contionatores) That no man shall teach the people any thing to be held and believed by them religiously,
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but what is consentaneous to the Doctrine of the Old and New Testament; and what the Catholick Fathers and Ancient Bishops have gathered out of that very Doctrine.
but what is consentaneous to the Doctrine of the Old and New Testament; and what the Catholic Father's and Ancient Bishops have gathered out of that very Doctrine.
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This is our Rule, whereby we are to guide our selves; which was set us on purpose to preserve our Preachers from broaching any idle, novel, or popish Doctrines;
This is our Rule, whereby we Are to guide our selves; which was Set us on purpose to preserve our Preachers from broaching any idle, novel, or popish Doctrines;
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which is so likely a thing, and so universally received, that I do not see why we should not look upon it as a genuine Apostolical Tradition. VII. I have but one thing more to adde, which is, that we allow also the Traditions of the Church, about matters of Order, Rites, and Ceremonies. Only we do not take them to be parts of GOD's worship;
which is so likely a thing, and so universally received, that I do not see why we should not look upon it as a genuine Apostolical Tradition. VII. I have but one thing more to add, which is, that we allow also the Traditions of the Church, about matters of Order, Rites, and Ceremonies. Only we do not take them to be parts of GOD's worship;
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So our Church hath excellently and fully resolved us concerning such matters, in the XXXIV Article of Religion? where there are three things asserted concerning such Traditions as these.
So our Church hath excellently and Fully resolved us Concerning such matters, in the XXXIV Article of Religion? where there Are three things asserted Concerning such Traditions as these.
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First, It is not necessary that Traditions and Ceremonies (they are the very first words of the Article) be in all places, one or utterly alike for at all times they have been divers,
First, It is not necessary that Traditions and Ceremonies (they Are the very First words of the Article) be in all places, one or utterly alike for At all times they have been diverse,
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Secondly, That whosoever through his own private judgment, willingly and purposelie doth openlie break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of GOD,
Secondly, That whosoever through his own private judgement, willingly and purposely does openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of GOD,
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But if any can certainly prove, by any Authority equal to that which brings the Scriptures to us, that there is any thing else delivered by them, we receive that also.
But if any can Certainly prove, by any authority equal to that which brings the Scriptures to us, that there is any thing Else Delivered by them, we receive that also.
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To the Decrees of the Church also we submit in matters of Decency and Order; yea, and acquiesce in its authority, when it determines doubtful Opinions.
To the Decrees of the Church also we submit in matters of Decency and Order; yea, and acquiesce in its Authority, when it determines doubtful Opinions.
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because they themselves did not intend them to be of everlasting obligation. As appears by the changes that have been made in several times and places;
Because they themselves did not intend them to be of everlasting obligation. As appears by the changes that have been made in several times and places;
In this consists the main difference between us and them of the Romish Perswasion, who affirm that Divine Truth which we are all bound to receive, to be partly written, partly delivered by word of mouth without writting.
In this consists the main difference between us and them of the Romish Persuasion, who affirm that Divine Truth which we Are all bound to receive, to be partly written, partly Delivered by word of Mouth without writing.
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Which is not only the affirmation of the Council of Trent, but delivered in more express t•rms, in the Bresace to the Roman Catechism, drawn up by their order;
Which is not only the affirmation of the Council of Trent, but Delivered in more express t•rms, in the Bresace to the Roman Catechism, drawn up by their order;
which they assirm to be so great, as to be able to compleat, the divinest men in the Church of CHRIST, in all points of heavenly wisdom, 2 Tim. 3. 15. 16. 17. but,
which they assirm to be so great, as to be able to complete, the Divinest men in the Church of CHRIST, in all points of heavenly Wisdom, 2 Tim. 3. 15. 16. 17. but,
2. Because the constant Tradition of the Church (even of the Roman Church anciently) is, that in the Scriptures we may find all that is necessary to be known and believed to salvation.
2. Because the constant Tradition of the Church (even of the Roman Church anciently) is, that in the Scriptures we may find all that is necessary to be known and believed to salvation.
If it be written, let those of Hermogenes his shop shew it; if it be not written, let them fear th•• NONLATINALPHABET which is alloted to such •• adde or take away.
If it be written, let those of Hermogenes his shop show it; if it be not written, let them Fear th•• which is allotted to such •• add or take away.
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The very same Answer should our People make to those that would have them receive any thing as an Article of Faith, which is not delivered to them by this truly Apostolical Church wherein we live.
The very same Answer should our People make to those that would have them receive any thing as an Article of Faith, which is not Delivered to them by this truly Apostolical Church wherein we live.
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and the spouse of Christ, till the Sacred Quire of the Apostles, and the next Generation of them, who had had the honour to be their Auditonrs, were extinct;
and the spouse of christ, till the Sacred Choir of the Apostles, and the next Generation of them, who had had the honour to be their Auditonrs, were extinct;
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and then there began a plain Conspiracie of impious atheistical errour, by the fraud of Teachers, who delivered other Doctrine, Which was a thing Saint Paul feared even in his own life time, about the Church of Corinth [ 2 Cor 1. 3.) lest the Devil,
and then there began a plain conspiracy of impious atheistical error, by the fraud of Teachers, who Delivered other Doctrine, Which was a thing Saint Paul feared even in his own life time, about the Church of Corinth [ 2 Cor 1. 3.) lest the devil,
like a wily Serpent, should beguil them, and corrupt their minds from the original simplicity of the Christian Doctrine wherein they were first instructed.
like a wily Serpent, should beguile them, and corrupt their minds from the original simplicity of the Christian Doctrine wherein they were First instructed.
It is true, the Fathers sometime urge, Tradition a as proof of what they say. But we must know, that the Scriptures were not presently communicated among some barbarous Nations,
It is true, the Father's sometime urge, Tradition a as proof of what they say. But we must know, that the Scriptures were not presently communicated among Some barbarous nations,
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For the Primitive Church had the very first Copies and authentick Writings of those Books called the New Testament, delivered by the Apostles own hands to them.
For the Primitive Church had the very First Copies and authentic Writings of those Books called the New Testament, Delivered by the Apostles own hands to them.
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Nay, the very Enemies of christianity, such as Celsus, Porphyry, Julian, never questioned but these are the Writings of which the Apostles were the Authors, and which they delivered.
Nay, the very Enemies of christianity, such as Celsus, Porphyry, Julian, never questioned but these Are the Writings of which the Apostles were the Authors, and which they Delivered.
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In short, they are so far from having any true authority, that counter•eit Testimonies and forged Writings have been their great Supporters, Besides, the plain drist of them, which is not to make all men better, but to make same richer;
In short, they Are so Far from having any true Authority, that counter•eit Testimonies and forged Writings have been their great Supporters, Beside, the plain drist of them, which is not to make all men better, but to make same Richer;
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As might be shewn, if this Paper would contain it, in their Doctrines of Papal Supremacy, Purgatory, Invocation of Saints, Image. Worship, and diverse others.
As might be shown, if this Paper would contain it, in their Doctrines of Papal Supremacy, Purgatory, Invocation of Saints, Image. Worship, and diverse Others.
The same say we, if there be any thing in the Gosples, in the Epistles, in the Acts, concerning Invocations of Saints, concerning the praying Souls out of Purgatory, &c. Let that divine, that holy Tradition be observed.
The same say we, if there be any thing in the gospels, in the Epistles, in the Acts, Concerning Invocations of Saints, Concerning the praying Souls out of Purgatory, etc. Let that divine, that holy Tradition be observed.
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A great deal more there is in that place, and in others of that holy Martyr, to bring all to the source, the root, the original of the Divine Tradition; for then human errours ceases:
A great deal more there is in that place, and in Others of that holy Martyr, to bring all to the source, the root, the original of the Divine Tradition; for then human errors ceases:
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For we believe that what is delivered to us by the Scriptures, & what is delivered by true Tradition, are but two several waves of bringing us acquainted with the same Christian Truth, not with different parts of that Truth.
For we believe that what is Delivered to us by the Scriptures, & what is Delivered by true Tradition, Are but two several waves of bringing us acquainted with the same Christian Truth, not with different parts of that Truth.
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Every one knows that there is a Latin Vulgar Edition of the Bible (which they of that Church prefer before the Original) none of which they preserved heretofore from manifest depravations;
Every one knows that there is a Latin vulgar Edition of the bible (which they of that Church prefer before the Original) none of which they preserved heretofore from manifest depravations;
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After which (the Council of Trent having vouched this Vulgar Latine Edition, for the onely authentick) Pope Sixtus the Fifth, published, out of the several Copies that were abroad, one which he straightly charged to be received, as the onely true Vulgar;
After which (the Council of Trent having vouched this vulgar Latin Edition, for the only authentic) Pope Sixtus the Fifth, published, out of the several Copies that were abroad, one which he straightly charged to be received, as the only true vulgar;
or to fall under the curse of Sixtus, if he make use of that of Clement: or the curse of Clement, if he use the Bible of Sixtus. For they are both of them enjoyned with the exclusion of all other Editions;
or to fallen under the curse of Sixtus, if he make use of that of Clement: or the curse of Clement, if he use the bible of Sixtus. For they Are both of them enjoined with the exclusion of all other Editions;
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or of offending against the sacred Decrees (as they account them) of one or other of the heads of their Church (which some take to be infallible) and being accursed of them.
or of offending against the sacred Decrees (as they account them) of one or other of the Heads of their Church (which Some take to be infallible) and being accursed of them.
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2, But for every one's fuller satisfaction, it may be fit farther to represent how negligent they have been in preserving other Traditions, which were certainly once in the Church, but now utterly lost.
2, But for every one's fuller satisfaction, it may be fit farther to represent how negligent they have been in preserving other Traditions, which were Certainly once in the Church, but now utterly lost.
There is no question to be made, but the Apostles taught the first Christians the meaning of those hard places which we find in their and other holy Writings.
There is no question to be made, but the Apostles taught the First Christians the meaning of those hard places which we find in their and other holy Writings.
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But who can tell us where to find certainly so much as one of them? And therefore where is the fidelity of this Church, which boasts so much to be the Keeper of sacred Traditions? For nothing is more desirable then these Apostolical Interpretations of Scripture; nothing could be more useful;
But who can tell us where to find Certainly so much as one of them? And Therefore where is the Fidis of this Church, which boasts so much to be the Keeper of sacred Traditions? For nothing is more desirable then these Apostolical Interpretations of Scripture; nothing could be more useful;
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For of what should they have been more careful then of these useful things, whereof they can tell us nothing? when of unprofitable Ceremonies they have most devoutly kept,
For of what should they have been more careful then of these useful things, whereof they can tell us nothing? when of unprofitable Ceremonies they have most devoutly kept,
There are very few persons now that are ignorant how many Decretal Epistles of the ancient Bishops of Rome have been devised, to establish the Papal Empire;
There Are very few Persons now that Are ignorant how many Decretal Epistles of the ancient Bishops of Room have been devised, to establish the Papal Empire;
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and the cure of it by Sylvester's baptizing him (which are egregious Fables) and of the Decrees of the second Roman Synod under that Pope Sylvester, wherein the Breviary affirms Photinus was condemned:
and the cure of it by Sylvester's baptizing him (which Are egregious Fables) and of the Decrees of the second Roman Synod under that Pope Sylvester, wherein the Breviary affirms Photinus was condemned:
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when all the world knows that Photinus his Heresie did not spring up till diverse years after the death of Sylvester. And there are so many other Arguments which prove the Decrees of that Synod to be a vile forgery, that we may see, by the way, what reason they have to keep their Liturgy in an unknown Language;
when all the world knows that Photinus his Heresy did not spring up till diverse Years After the death of Sylvester. And there Are so many other Arguments which prove the Decrees of that Synod to be a vile forgery, that we may see, by the Way, what reason they have to keep their Liturgy in an unknown Language;
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It would be endless to shew how many passages they have foisted into ancient Writers to countenance their Traditions, particularly about the Papal Supremacy;
It would be endless to show how many passages they have foisted into ancient Writers to countenance their Traditions, particularly about the Papal Supremacy;
For we find that the Canons of so famous and universally known Council as that of the first at Nice, have been falsely alledged even by Popes themselves.
For we find that the Canonas of so famous and universally known Council as that of the First At Nicaenae, have been falsely alleged even by Popes themselves.
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Boniface for instance, and Zosimus alledged a counterfeit Nicene Canon to the African Bishops in the sixth Council of Carthage; who to convince the false dealing of these Popes, sought out with great labour and diligence, the ancient and authentick Copies of the Nicene Canons;
Boniface for instance, and Zosimus alleged a counterfeit Nicene Canon to the African Bishops in the sixth Council of Carthage; who to convince the false dealing of these Popes, sought out with great labour and diligence, the ancient and authentic Copies of the Nicene Canonas;
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and having obtained them both from Alexandria and from Constantinople, they found them for number and for sense to be the very same which themselves already had;
and having obtained them both from Alexandria and from Constantinople, they found them for number and for sense to be the very same which themselves already had;
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so where there is, they have left that Tradition: and therefore have no reason to expect that we should be governed by them in this matter, who take the liberty to neglect,
so where there is, they have left that Tradition: and Therefore have no reason to expect that we should be governed by them in this matter, who take the liberty to neglect,
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which it is impossible for them to do, unless they will cease to press the necessity of other Traditions upon us, which never were so generally received,
which it is impossible for them to do, unless they will cease to press the necessity of other Traditions upon us, which never were so generally received,
and is called by St. Austin an Apostolical Tradition; the custome of administring Baptism onely at Easter and Whitsontide; with a great heap more, which would be too long to enumerate.
and is called by Saint Austin an Apostolical Tradition; the custom of administering Baptism only At Easter and Whitsuntide; with a great heap more, which would be too long to enumerate.
Nay, all discreet persons may easily see what a wide difference there is between them who have abrogated such Traditions as had long gone even in their Church, under the name of Apostolical;
Nay, all discreet Persons may Easily see what a wide difference there is between them who have abrogated such Traditions as had long gone even in their Church, under the name of Apostolical;
As appears to all that understand any thing of ancient Learning, in the business of Purgatory; which none of the most ancient Writers so much as dream'd to be such a place as they have now devised;
As appears to all that understand any thing of ancient Learning, in the business of Purgatory; which none of the most ancient Writers so much as dreamed to be such a place as they have now devised;
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but only asserted a Purgatory-Fire: through which all, both good and bad, even the blessed Virgin her self, must pass, at the great and dreadful day of Judgement.
but only asserted a Purgatory fire: through which all, both good and bad, even the blessed Virgae her self, must pass, At the great and dreadful day of Judgement.
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else I should have insisted upon this a while, which I touched before, and is of great moment, That the Tradition which now runs in that Church, is contrary to the certain Tradition of the Apostles and the universal Church;
Else I should have insisted upon this a while, which I touched before, and is of great moment, That the Tradition which now runs in that Church, is contrary to the certain Tradition of the Apostles and the universal Church;
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as nothing inferiour to the acknowledged Divine Writings, This hath been so evidently demonstrated by a late Reverend Prelate of our Church, in his Scholastical History of the Canon of the Scriptures, out of undoubted Records, that no fair answer can be made to it.
as nothing inferior to the acknowledged Divine Writings, This hath been so evidently demonstrated by a late Reverend Prelate of our Church, in his Scholastical History of the Canon of the Scriptures, out of undoubted Records, that no fair answer can be made to it.
That there being so little credit to be given to the Roman Church onely, we cannot receive those Doctrines of Truth which that Church now presses upon our belief, upon the account of Tradition.
That there being so little credit to be given to the Roman Church only, we cannot receive those Doctrines of Truth which that Church now presses upon our belief, upon the account of Tradition.
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That the Pope of Rome is the Monarch or Head of the universal visible Church: That all Scriptures must be expounded according to the sense of this Church;
That the Pope of Room is the Monarch or Head of the universal visible Church: That all Scriptures must be expounded according to the sense of this Church;
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In short, the half communion, and all the rest of the Articles of their New Faith, in the Creed published by Pope Pius IV. which are Traditions of the Roman Church alone, not of the Universal;
In short, the half communion, and all the rest of the Articles of their New Faith, in the Creed published by Pope Pius IV. which Are Traditions of the Roman Church alone, not of the Universal;
Scripture and Tradition can do nothing at all for them, without their Churches definition. Though their whole infallible Rule of Faith seem to be made up of those three, yet in truth, the last of these alone, the Churches definition, is the whole Rule,
Scripture and Tradition can do nothing At all for them, without their Churches definition. Though their Whole infallible Rule of Faith seem to be made up of those three, yet in truth, the last of these alone, the Churches definition, is the Whole Rule,
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For what is Tradition, is no more apparent, then what is Scripture, according to their Principles, without the Authority of their church, which pretends an unlimited power to supply the defect even of Tradition it self.
For what is Tradition, is no more apparent, then what is Scripture, according to their Principles, without the authority of their Church, which pretends an unlimited power to supply the defect even of Tradition it self.
In short as Tradition among them is taken in to supply the defect of Scripture; so the Authority of their Church is taken in to supply the defect of Tradition:
In short as Tradition among them is taken in to supply the defect of Scripture; so the authority of their Church is taken in to supply the defect of Tradition:
which when we have examined, they will not stand to them, but take fanctuary in their own Authority, saying, They are the sole Judges what is Scripture,
which when we have examined, they will not stand to them, but take fanctuary in their own authority, saying, They Are the sole Judges what is Scripture,
By which means we can never know when the Christian Religion will be perfected; but their Church may bring in Traditions by its sole Authority, without end.
By which means we can never know when the Christian Religion will be perfected; but their Church may bring in Traditions by its sole authority, without end.
according to that famous saying of Cornelius Mussus (promoted by Paul the Third to a Bishoprick) upon the fourteenth Chapter to the Romans: To confess the truth ingenuously, I would give greater credit to one Pope, in those things which touch the mysteries of Faith then to a thousand Hierom's, Austin's, Gregory's;
according to that famous saying of Cornelius Mussus (promoted by Paul the Third to a Bishopric) upon the fourteenth Chapter to the Romans: To confess the truth ingenuously, I would give greater credit to one Pope, in those things which touch the Mysteres of Faith then to a thousand Hierom's, Austin's, Gregory's;
If you take away Purgatory, to what purpose are Indulgences? Since therefore Purgatory was so lately known and received in the Catholick Church, who can wonder that there was no use of Indulgences in the beginning of our Religion?
If you take away Purgatory, to what purpose Are Indulgences? Since Therefore Purgatory was so lately known and received in the Catholic Church, who can wonder that there was no use of Indulgences in the beginning of our Religion?
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None of them hath any Authority to commend any thing as an Article of Faith unto Posterity, which hath not been commended to them by all foregoing Ages, derived from the Apostles.
None of them hath any authority to commend any thing as an Article of Faith unto Posterity, which hath not been commended to them by all foregoing Ages, derived from the Apostles.
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V. Which puts me in mind of another thing to be briefly touched, that the Ecclesiastical Tradition contained in the Confessions or Registers of particular Churches in these days wherein we live, is not received by us,
V. Which puts me in mind of Another thing to be briefly touched, that the Ecclesiastical Tradition contained in the Confessions or Registers of particular Churches in these days wherein we live, is not received by us,
when they first rise up, that is, before they have falsified the Rules of the ancient Faith, &c. As for inveterate Heresies, which have spred themselves, they are in no wise to be assaulted this way;
when they First rise up, that is, before they have falsified the Rules of the ancient Faith, etc. As for inveterate Heresies, which have spread themselves, they Are in no wise to be assaulted this Way;
Which if it be applied to the present state of things, it is evident the Roman Church hath had such opportunities of falsifying Antiquity ever since the first acknowledgment of the Papal Supremacy that we cannot rely merely upon any written Testimonies,
Which if it be applied to the present state of things, it is evident the Roman Church hath had such opportunities of falsifying Antiquity ever since the First acknowledgment of the Papal Supremacy that we cannot rely merely upon any written Testimonies,
which amount not to so much as one legal Testimony, but they are to be look'd upon or suspected as a multitude of false Witnesses, conspiring together in their own cause.
which amount not to so much as one Legal Testimony, but they Are to be looked upon or suspected as a multitude of false Witnesses, conspiring together in their own cause.
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We may convince them, if need be, by the sole authority of the Scriptures? or eschew them as already convicted and condemned in ancient times, by the general Councils of Catholick Priests.
We may convince them, if need be, by the sole Authority of the Scriptures? or eschew them as already convicted and condemned in ancient times, by the general Councils of Catholic Priests.
which is, That the Tradition called Oral, because it comes by word of mouth from one Age to another, without any written Record, is the most uncertain,
which is, That the Tradition called Oral, Because it comes by word of Mouth from one Age to Another, without any written Record, is the most uncertain,
This hath been demonstrated so fully by the Writers of our Church, and there are such pregnant instances of the errours into which men have been led by it, that it needs no long discourse.
This hath been demonstrated so Fully by the Writers of our Church, and there Are such pregnant instances of the errors into which men have been led by it, that it needs no long discourse.
And he pretended that some of them told him, among other things, that after the resurrection of our Bodies, we shall reign a thousand years here upon Earth:
And he pretended that Some of them told him, among other things, that After the resurrection of our Bodies, we shall Reign a thousand Years Here upon Earth:
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That if one man could set a going such a Doctrine, and make it pass so current for so long a time, upon no other pretence then that an Apostle said so in private discourse;
That if one man could Set a going such a Doctrine, and make it pass so current for so long a time, upon no other pretence then that an Apostle said so in private discourse;
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2. A second instance is that famous contention about the observation of Easter; which miserably afflicted the Church in the dayes of Victòr Bishop of Ròme, by dividing the Eastern Christians from the Western. One pretending Tradition from Saint Jòhn, and Saint Philip; the other from Saint Peter, and Saint Paul. Concerning which I will not say,
2. A second instance is that famous contention about the observation of Easter; which miserably afflicted the Church in the days of Victòr Bishop of Ròme, by dividing the Eastern Christians from the Western. One pretending Tradition from Saint Jòhn, and Saint Philip; the other from Saint Peter, and Saint Paul. Concerning which I will not say,
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as Rigaltius doth (in his sharp note upon the words of Firmilian, who pretended Tradition for the rebaptizing of Hereticks,) That under the Names and Persons of great men, there were sottish and sophistical things delivered for Apostolical Traditions, by Fools and Sophisters.
as Rigaltius does (in his sharp note upon the words of Firmilian, who pretended Tradition for the rebaptizing of Heretics,) That under the Names and Persons of great men, there were sottish and sophistical things Delivered for Apostolical Traditions, by Fools and Sophisters.
3. A third instance of whose uncertainty we have in Irenaeus, (L. 2. c. 39.) concerning the age of our blessed Saviour when he died, which he confidently affirms to have been forty, if not fifty years:
3. A third instance of whose uncertainty we have in Irnaeus, (L. 2. c. 39.) Concerning the age of our blessed Saviour when he died, which he confidently affirms to have been forty, if not fifty Years:
Thus Andreas Caesariensis in his commentaries upon the Book of Revelation, p. 743. Saith, that the coming of Enoch and Elias before the second coming of Christ (though it be not found in Scripture) was a constant report received by Tradition without any variation, from the Teachers of the Church.
Thus Andrew Caesariensis in his commentaries upon the Book of Revelation, p. 743. Says, that the coming of Enoch and Elias before the second coming of christ (though it be not found in Scripture) was a constant report received by Tradition without any variation, from the Teachers of the Church.
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Thus I have endeavoured to lay before the eyes of those who will be pleased to look over this short Treatise, what they are to think and speak about Tradition. It is a calumny to affirm, that the Church of England rejects all Tradition;
Thus I have endeavoured to lay before the eyes of those who will be pleased to look over this short Treatise, what they Are to think and speak about Tradition. It is a calumny to affirm, that the Church of England rejects all Tradition;
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nay, if any thing not contained in Scripture, which the Roman Church now pretends to be a part of GOD's Word, were delivered to us by as universal uncontroulled Tradition as the Scripture is, we should receive it as we do the Scripture.
nay, if any thing not contained in Scripture, which the Roman Church now pretends to be a part of GOD's Word, were Delivered to us by as universal uncontrolled Tradition as the Scripture is, we should receive it as we do the Scripture.
And what is there more proper, or more seasonable then this? While we reject all spurious Traditions, let us be sure to keep close to the genuine and true.
And what is there more proper, or more seasonable then this? While we reject all spurious Traditions, let us be sure to keep close to the genuine and true.
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nor break all Christian Discipline and Order, because we cannot submit to all humane Impositions. In plain words, let us not throw off Episcopacy, together with the Papal Tyranny.
nor break all Christian Discipline and Order, Because we cannot submit to all humane Impositions. In plain words, let us not throw off Episcopacy, together with the Papal Tyranny.
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And while we do not tye our selves to all usages that have been in the Church, let us be carful to observe, first, all the substantial Duties of Righteousness, Charity, Sobriety,
And while we do not tie our selves to all usages that have been in the Church, let us be careful to observe, First, all the substantial Duties of Righteousness, Charity, Sobriety,
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For so hath the same Divine Authority delivered, that the people should obey those that are their Guides and Governours, submitting themselves to their authority,
For so hath the same Divine authority Delivered, that the people should obey those that Are their Guides and Governors, submitting themselves to their Authority,
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Thus St. Paul teaches us to speak, in 6. Rom. 17. where he thanks GOD that they who formerly had been servants of sin, did now obey from the heart that form of Doctrine unto which they were delivered.
Thus Saint Paul Teaches us to speak, in 6. Rom. 17. where he thanks GOD that they who formerly had been Servants of since, did now obey from the heart that from of Doctrine unto which they were Delivered.
which tell us, first, that there was a certain form of Christian Doctrine which the Apostles taught, compared here to a mould (so the word Typos, form, may be translated) into which Mettal or such-like matter is cast, that it may receive the figure and shape of that mould.
which tell us, First, that there was a certain from of Christian Doctrine which the Apostles taught, compared Here to a mould (so the word Typos, from, may be translated) into which Metal or suchlike matter is cast, that it may receive the figure and shape of that mould.
for without this all the impressions, which by knowledge of Faith were made upon their souls, were but an imperfect draught of what was intended in the Christian Tradition.
for without this all the impressions, which by knowledge of Faith were made upon their Souls, were but an imperfect draught of what was intended in the Christian Tradition.
such obedience as became those who understood their Religion to be a great deliverance and liberty from the slavery of sin (before spoken of) into the happy freedom of the service of God.
such Obedience as became those who understood their Religion to be a great deliverance and liberty from the slavery of since (before spoken of) into the happy freedom of the service of God.
Now according to this pattern, let us frame our selves, who, blessed be God, have a form of Doctrine delivered to us in this Church, exactly agreeable to the holy Scriptures, which lie open before us;
Now according to this pattern, let us frame our selves, who, blessed be God, have a from of Doctrine Delivered to us in this Church, exactly agreeable to the holy Scriptures, which lie open before us;
and we are exhorted not onely to look into them, but we feel that grace which hath brought them to us, clearly demonstrating that we ought to be formed according to the holy Doctrine therein delivered, by the delivery of our selves to it.
and we Are exhorted not only to look into them, but we feel that grace which hath brought them to us, clearly Demonstrating that we ought to be formed according to the holy Doctrine therein Delivered, by the delivery of our selves to it.
and conform our selves in all things to the heavenly prescriptions of this Book, being confident that if we do, we need not trouble our selves about any other model of Religion, which we find not here delivered.
and conform our selves in all things to the heavenly prescriptions of this Book, being confident that if we do, we need not trouble our selves about any other model of Religion, which we find not Here Delivered.
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For if you desire to know what form of Doctrine it is, to which the Apostle would have us delivered, it is certain it is a Doctrine directly opposite to all vice and wickedness.
For if you desire to know what from of Doctrine it is, to which the Apostle would have us Delivered, it is certain it is a Doctrine directly opposite to all vice and wickedness.
For herein the grace of God was manifested, he tells the Romans, in that it had brought them from being slaves of sin, heartily to obey the Christian Doctrine;
For herein the grace of God was manifested, he tells the Romans, in that it had brought them from being slaves of since, heartily to obey the Christian Doctrine;
For whatsoever is pretended to be necessary besides, is not a Doctrine according unto godliness (as the Apostle calls Christianity) but the very design of it is to open an easier way to Heaven then that laid before us in the holy Scriptures, by Masses for the dead, by Indulgences, by Sanctifications, and the merits of the Saints, and several other such like inventions;
For whatsoever is pretended to be necessary beside, is not a Doctrine according unto godliness (as the Apostle calls Christianity) but the very Design of it is to open an Easier Way to Heaven then that laid before us in the holy Scriptures, by Masses for the dead, by Indulgences, by Sanctifications, and the merits of the Saints, and several other such like Inventions;
and by them if we frame our lives, we are sure it is according to the most authentick and ancient directions of Piety, delivered in the holy Oracles of God.
and by them if we frame our lives, we Are sure it is according to the most authentic and ancient directions of Piety, Delivered in the holy Oracles of God.
and the Salvation of Men, looks into the estate of Christendom; he will scarce find any greater cause of sorrowful Reflections then from the many Divisions,
and the Salvation of Men, looks into the estate of Christendom; he will scarce find any greater cause of sorrowful Reflections then from the many Divisions,
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Men are hereby too soon tempted into some degrees of Scepticism about very material Points of Christian Doctrine, in which they observe so many to differ among themselves.
Men Are hereby too soon tempted into Some Degrees of Scepticism about very material Points of Christian Doctrine, in which they observe so many to differ among themselves.
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such as Anger, Wrath, Hatred, Revenge, Pride, Censoriousness, &c. which take Sanctuary therein, and under that shelter put in their claim for the height of Christian Graces,
such as Anger, Wrath, Hatred, Revenge, Pride, Censoriousness, etc. which take Sanctuary therein, and under that shelter put in their claim for the height of Christian Graces,
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or restore them after it, when the last and most capital punishment of being thrust out of its Communion is like to be little dreaded, where many voluntarily desert it with the higest pretences of better advantage elsewhere.
or restore them After it, when the last and most capital punishment of being thrust out of its Communion is like to be little dreaded, where many voluntarily desert it with the higest pretences of better advantage elsewhere.
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Wherefore we must suppose that our ever blessed Saviour, in the Foundations of his holy Institution, made all needful provision to prevent these fatal miscariages.
Wherefore we must suppose that our ever blessed Saviour, in the Foundations of his holy Institution, made all needful provision to prevent these fatal miscarriages.
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By inculcating frequently, and pressing most emphatically those commands concerning Love, Peace, Unity, Good Order, Humility, Meekness, Patience, &c. directly opposed to those contentions, in every Page of the New Testament:
By inculcating frequently, and pressing most emphatically those commands Concerning Love, Peace, Unity, Good Order, Humility, Meekness, Patience, etc. directly opposed to those contentions, in every Page of the New Testament:
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It will soon be granted, after the best provision of Rules, and most convincing Arguments and Motives to strengthen them, that there will be need of some Government to encourage all in their performance, to restrain some from offering violence to them,
It will soon be granted, After the best provision of Rules, and most convincing Arguments and Motives to strengthen them, that there will be need of Some Government to encourage all in their performance, to restrain Some from offering violence to them,
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Our Blessed LORD and Master, therefore, for the better security of his Truth, and the safer conduct of those which adhere to it, establish'd a Society or Church in the World, which he purchased with the most inestimable price, dignified with the highest Priviledges, encouraged with the largest Promises, back'd with the most ample Authority,
Our Blessed LORD and Master, Therefore, for the better security of his Truth, and the safer conduct of those which adhere to it, established a Society or Church in the World, which he purchased with the most inestimable price, dignified with the highest Privileges, encouraged with the Largest Promises, backed with the most ample authority,
But now where this Church is to be found, and what are the measures of our Obligation to it, hath been a long and great debate, especially between us and the Romanists. In most of their late Controversial Books they have seemed ready to wave disputes about particular points, in hopes of greater advantage, which they promise themselves from this venerable name,
But now where this Church is to be found, and what Are the measures of our Obligation to it, hath been a long and great debate, especially between us and the Romanists. In most of their late Controversial Books they have seemed ready to wave disputes about particular points, in hope's of greater advantage, which they promise themselves from this venerable name,
It may be convenient first, to lay down some Principles concerning this Church in which they and we seem mostly agreed though all our Writers express not themselves alike clearly herein.
It may be convenient First, to lay down Some Principles Concerning this Church in which they and we seem mostly agreed though all our Writers express not themselves alike clearly herein.
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and shall be so far profest, and his Sacraments so effectually administred, that they who rightly improve them may not want necessary supplies for their present spiritual life, or future hopes of Salvation:
and shall be so Far professed, and his Sacraments so effectually administered, that they who rightly improve them may not want necessary supplies for their present spiritual life, or future hope's of Salvation:
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More clearly is it likened to a city on a Hill, which cannot be hid, Mat. 5. 14. Set up as the Light of the World, an Ensign to the Gentiles, which all Nations should flee unto,
More clearly is it likened to a City on a Hill, which cannot be hid, Mathew 5. 14. Set up as the Light of the World, an Ensign to the Gentiles, which all nations should flee unto,
All the spiritual Promises concerning this life or a better are made to this Church, the Members of this Body who is the Head. Therefore the Apostles preach to Jews and Gentiles the necessity of receiving this Character.
All the spiritual Promises Concerning this life or a better Are made to this Church, the Members of this Body who is the Head. Therefore the Apostles preach to jews and Gentiles the necessity of receiving this Character.
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Having an intimate Fellow-•elling of all the Good, or Evil, which befals any joyn'd in so near a Relation, beyond the compassion of ordinary Humanity:
Having an intimate Fellow-•elling of all the Good, or Evil, which befalls any joined in so near a Relation, beyond the compassion of ordinary Humanity:
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that we may with one mind, and with one mouth glorifie GOD even the Father of our Lord JESƲS CHRIST, Rom. 15. 6. For as the Command of GOD, the Honour of his Religion, the Edification of his Church, the Propagation of his Truth,
that we may with one mind, and with one Mouth Glorify GOD even the Father of our Lord JESƲS CHRIST, Rom. 15. 6. For as the Command of GOD, the Honour of his Religion, the Edification of his Church, the Propagation of his Truth,
according to the Fifth Canon of the Council of Nice, and the design of their form'd and communicatory Letters, without which none were to pass from one Church to another.
according to the Fifth Canon of the Council of Nicaenae, and the Design of their formed and communicatory Letters, without which none were to pass from one Church to Another.
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Thus every Church is accountable to its Neighbour Churches, and so to the whole Church for its Actions, that one may not do, what the other undoes, without any regard to this Unity, which would lead to the confusion and distraction of all.
Thus every Church is accountable to its Neighbour Churches, and so to the Whole Church for its Actions, that one may not do, what the other undoes, without any regard to this Unity, which would led to the confusion and distraction of all.
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and to receive Appeals from persons who think themselves aggrieved or injured by their own Bishop or Church, a Council of all Bishops in each Province is appointed twice in the year by the same Canon, and in many others.
and to receive Appeals from Persons who think themselves aggrieved or injured by their own Bishop or Church, a Council of all Bishops in each Province is appointed twice in the year by the same Canon, and in many Others.
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if not absolutely necessary in any settled established Church, that there be some set Forms of publick Ministrations, without which it is hard for any to know before hand what they joyn with, especially for strangers.
if not absolutely necessary in any settled established Church, that there be Some Set Forms of public Ministrations, without which it is hard for any to know before hand what they join with, especially for Strangers.
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The readiest way I know of to prevent that hazard, after all other care about the matters contained, is to endeavour that these Offices be as near alike in all places as can well be,
The Readiest Way I know of to prevent that hazard, After all other care about the matters contained, is to endeavour that these Offices be as near alike in all places as can well be,
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yet every difference in Judgement, when no violence is offered to the Foundation of Catholick Faith and Unity, must not break this Communion according to that profession of St. Cyprian Judging no man,
yet every difference in Judgement, when no violence is offered to the Foundation of Catholic Faith and Unity, must not break this Communion according to that profession of Saint Cyprian Judging no man,
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which St. Irenaeus not long after urges strongly against Victor, who was hastening to excommunicate the Asian Churches for the same difference, contrary to his Predecessors Practice.
which Saint Irnaeus not long After urges strongly against Victor, who was hastening to excommunicate the Asian Churches for the same difference, contrary to his Predecessors Practice.
But most inexcusable, and highly obnoxious are they, that by extreme violence, and usurpation endeavour to destroy what they found regularly established to their hands. III.
But most inexcusable, and highly obnoxious Are they, that by extreme violence, and usurpation endeavour to destroy what they found regularly established to their hands. III.
But we are here most concerned with the bold claims of the Romanists amidst their most obvious Defections, who have made it the principal Band of Unity in the Catholick Church to be subject to the See of Rome, and the pretended Vicar of Christ therein,
But we Are Here most concerned with the bold claims of the Romanists amid their most obvious Defections, who have made it the principal Band of Unity in the Catholic Church to be Subject to the See of Room, and the pretended Vicar of christ therein,
The places usually alledged to make good their Claim are so far fetcht, and so little to their purpose, that they contain alone a strong presumption against them,
The places usually alleged to make good their Claim Are so Far fetched, and so little to their purpose, that they contain alone a strong presumption against them,
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Here if any where sure we may safely argue without darring to prescribe Rules to the most High, that in a matter of so great moment, had it been designed, It would have been most explicitly delivered, and solemnly inculcated.
Here if any where sure we may safely argue without daring to prescribe Rules to the most High, that in a matter of so great moment, had it been designed, It would have been most explicitly Delivered, and solemnly inculcated.
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And when the Roman Bishop began any thing tending towards this, and grounded this claim upon a falsly alledged Canon of the Council of Nice, not on any Divine Character,
And when the Roman Bishop began any thing tending towards this, and grounded this claim upon a falsely alleged Canon of the Council of Nicaenae, not on any Divine Character,
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1. By Usurpation upon the Rights of other Churches, every degree of Exaltation gained being the depression and diminution of them, till all power was in a manner swallowed up by the Papal ambition,
1. By Usurpation upon the Rights of other Churches, every degree of Exaltation gained being the depression and diminution of them, till all power was in a manner swallowed up by the Papal ambition,
Nay, if a controversie arise between him and any Prince, or State, the whole Kindom or Nation shall lie at once under his Interdict, the Clergy be with-held from the exercise of their Function,
Nay, if a controversy arise between him and any Prince, or State, the Whole Kingdom or nation shall lie At once under his Interdict, the Clergy be withheld from the exercise of their Function,
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Of these and such like effects of the plenitude of Apostolick Power so much talkt of lately, they would do well to shew us any thing like a Plea from Scripture or Antiquity within the bounds forementioned,
Of these and such like effects of the plenitude of Apostolic Power so much talked of lately, they would do well to show us any thing like a Plea from Scripture or Antiquity within the bounds forementioned,
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The eminent Zeal of the first Bishops of that Church, most of whom, if we may credit the account generally received of them, sealed to the former with their bloud.
The eminent Zeal of the First Bishops of that Church, most of whom, if we may credit the account generally received of them, sealed to the former with their blood.
Their continued constancy in the Orthodox Profession thereof amidst the corruptions or defections of so many others, particularly in the time of the Arrian Persecution.
Their continued constancy in the Orthodox Profession thereof amid the corruptions or defections of so many Others, particularly in the time of the Arrian Persecution.
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The concurrent opinion of the Foundation of their Church being laid by the two chief Apostles St. Peter and St. Paul; and the honour of the Imperial Seat wherein they were placed, &c. gave them great repute,
The concurrent opinion of the Foundation of their Church being laid by the two chief Apostles Saint Peter and Saint Paul; and the honour of the Imperial Seat wherein they were placed, etc. gave them great repute,
But when the preheminence of the first Bishop came to be improved into a Patriarchate, and that swelled into the Title of the Universal Bishop, which St. Gregory so severely condemned in the Bishop of Constantinople, and that at last grew into the stile of the sole Vicar of Christ, and Soveraign Monarch of the whole Church:
But when the pre-eminence of the First Bishop Come to be improved into a Patriarchate, and that swelled into the Title of the Universal Bishop, which Saint Gregory so severely condemned in the Bishop of Constantinople, and that At last grew into the style of the sole Vicar of christ, and Sovereign Monarch of the Whole Church:
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when the interposition of a Friendly, and Brotherly Arbitration, which all persons in distress, or under the apprehensions of injury are apt to flee unto,
when the interposition of a Friendly, and Brotherly Arbitration, which all Persons in distress, or under the apprehensions of injury Are apt to flee unto,
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and amplifie, made way by degrees for the challenge of an ordinary Jurisdiction, and that at first from the pretence of Canonical priviledge to that Divine Right and Sanction,
and amplify, made Way by Degrees for the challenge of an ordinary Jurisdiction, and that At First from the pretence of Canonical privilege to that Divine Right and Sanction,
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When instead of that charitable support they at first readily bestowed on other Churches in their distress, they now made use of this power to rob them of what was left, taking the advantage of the poverty,
When instead of that charitable support they At First readily bestowed on other Churches in their distress, they now made use of this power to rob them of what was left, taking the advantage of the poverty,
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or provide for them all needful supplies, these might more easily have born their usurpation of more power then ever they could prove belonged to them.
or provide for them all needful supplies, these might more Easily have born their usurpation of more power then ever they could prove belonged to them.
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and know how much safer it is to obey then command, and easier to be Governed then to Govern, will not be much moved at what others fondly assume, knowing still that the more difficult account awaits them.
and know how much safer it is to obey then command, and Easier to be Governed then to Govern, will not be much moved At what Others fondly assume, knowing still that the more difficult account awaits them.
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Not to mention the Arrogance it at length grew up unto in dethroning Princes, giving their Kingdoms to others, authorizing their Subjects to rebel against them,
Not to mention the Arrogance it At length grew up unto in dethroning Princes, giving their Kingdoms to Others, authorizing their Subject's to rebel against them,
But before, much of this may be seen in the long contentions between some of the Western Emperours, particularly Henry the Third, and Fourth, and the Popes,
But before, much of this may be seen in the long contentions between Some of the Western emperors, particularly Henry the Third, and Fourth, and the Popes,
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as we have them discribed in their own Authors Also to go no farther, their various contests with several of our Kings, especially Henry the second and the almost continual complaints in all our Parliaments before the Reformation of the encroachments made by them upon the Civil Rights of Prince and Subject by vexatious and chargeable suits and appeals as far as Rome; by Insolencies and diverse Rapines committed under the shelter of their protection,
as we have them described in their own Authors Also to go no farther, their various contests with several of our Kings, especially Henry the second and the almost continual complaints in all our Parliaments before the Reformation of the encroachments made by them upon the Civil Rights of Prince and Subject by vexatious and chargeable suits and appeals as Far as Room; by Insolences and diverse Rapines committed under the shelter of their protection,
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3. But beside these more publick Invasions upon Church and State, that which made the usurpation more odious and insufferable was the farther abuse of the same extravagant power to bring in strange and dangerous Doctrines, corrupt,
3. But beside these more public Invasions upon Church and State, that which made the usurpation more odious and insufferable was the farther abuse of the same extravagant power to bring in strange and dangerous Doctrines, corrupt,
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and unlawfull practices into the Church, and impose them upon all in their Communion, exactly fitted to feed their Ambition, enrich their Coffers, secure their Authority,
and unlawful practices into the Church, and impose them upon all in their Communion, exactly fitted to feed their Ambition, enrich their Coffers, secure their authority,
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and whatever varnish they may put upon them by the fairest pretences, or however they may cast a mist before the eyes of their Disciples by nice distinctions,
and whatever varnish they may put upon them by the Fairest pretences, or however they may cast a missed before the eyes of their Disciples by Nicaenae Distinctions,
yet they have so disfigured the face of Christianity, that he who compares the late appearances of it in the world with the model of it laid down in Scripture,
yet they have so disfigured the face of Christianity, that he who compares the late appearances of it in the world with the model of it laid down in Scripture,
That which I am now most to insist upon is this, that if the charge we draw up against these of falshood in judgment, gross Superstition or Idolatry in Worship,
That which I am now most to insist upon is this, that if the charge we draw up against these of falsehood in judgement, gross Superstition or Idolatry in Worship,
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and to restore Religion to its primitive beauty in Doctrine, Worship, and Precepts of Life. But alas many difficulties lay in the way of its accomplishment, and all possible struglings,
and to restore Religion to its primitive beauty in Doctrine, Worship, and Precepts of Life. But alas many difficulties lay in the Way of its accomplishment, and all possible strugglings,
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If in some places it proceeded with less Order, Uniformity, and calmness then could have been wish'd for in a Religious Reformation, Necessity in part, with many perplexed difficulties and incumbrances, may in some measure excuse what no Law before hand fully warrants.
If in Some places it proceeded with less Order, Uniformity, and calmness then could have been wished for in a Religious Reformation, Necessity in part, with many perplexed difficulties and encumbrances, may in Some measure excuse what no Law before hand Fully warrants.
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It proceeded suitably to a further improvement in most particulars under his Son Edward the Sixth. And at last it came to its full settlement and establishment under Queen Elizabeth. The beginning and carrying on of the Reformation here was by such loyalty of Principles,
It proceeded suitably to a further improvement in most particulars under his Son Edward the Sixth. And At last it Come to its full settlement and establishment under Queen Elizabeth. The beginning and carrying on of the Reformation Here was by such loyalty of Principles,
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though most invidiously, with the name of a Parliamentary Religion; because it received all along so much countenance and assistance from those great Assemblies of all the three Estates of the Kingdom under their Head and Soveriagn.
though most invidiously, with the name of a Parliamentary Religion; Because it received all along so much countenance and assistance from those great Assemblies of all the three Estates of the Kingdom under their Head and Soveriagn.
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That they from their Education, and presumed Knowledge, as well as from their Office, and Ecclesiastical Authority are ordinarily fittest to judge, debate,
That they from their Education, and presumed Knowledge, as well as from their Office, and Ecclesiastical authority Are ordinarily Fittest to judge, debate,
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1. In Doctrine. The ancient Creeds were taken for the foundation of its Confession, the four first General Councils are received with great Veneration,
1. In Doctrine. The ancient Creeds were taken for the Foundation of its Confessi, the four First General Councils Are received with great Veneration,
So carefull it hath been in all points to keep within the bounds of catholick Principles, in those first instilled into its young Disciples in the catechisms,
So careful it hath been in all points to keep within the bounds of catholic Principles, in those First instilled into its young Disciples in the catechisms,
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and in those delivered in its Articles to be subscribed by such to whom it entrusts any Office, that the positive part of them will hardly be disowned by our very Adversaries,
and in those Delivered in its Articles to be subscribed by such to whom it entrusts any Office, that the positive part of them will hardly be disowned by our very Adversaries,
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And for other determinations in the Negative she only declares thereby how little concerned she is to receive or own the false or corrupt additions to the first unalterable Rule.
And for other determinations in the Negative she only declares thereby how little concerned she is to receive or own the false or corrupt additions to the First unalterable Rule.
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is not forward in determining nice and intricate disputes, which have perplexed and confounded many in their hasty and bold Positions, particularly about the Divine Decrees, and such like sublime Points.
is not forward in determining Nicaenae and intricate disputes, which have perplexed and confounded many in their hasty and bold Positions, particularly about the Divine Decrees, and such like sublime Points.
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But alas how many have been forward to lay down, and fiercely contend for, on each side, their private opinions herein as the first Rudiments of Theology, to be placed in their very Creeds or Catechisms,
But alas how many have been forward to lay down, and fiercely contend for, on each side, their private opinions herein as the First Rudiments of Theology, to be placed in their very Creeds or Catechisms,
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and so a foundation must be laid for endless Contests and Divisions? But most cautious hath our Church been in not laying such occasions to fall in the way of any:
and so a Foundation must be laid for endless Contests and Divisions? But most cautious hath our Church been in not laying such occasions to fallen in the Way of any:
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2. As clear, and unexceptionable hath been her proceeding in Church Government, preserving that form, which from all Testimonies of Antiquity hath continued in the Church from the very Apostles, under the conduct,
2. As clear, and unexceptionable hath been her proceeding in Church Government, preserving that from, which from all Testimonies of Antiquity hath continued in the Church from the very Apostles, under the conduct,
and happy Influence of which Christianity hath been propagated, and continued throughout the World whatever different measures some other Reformed Churches have taken, whither forc'd by necessity,
and happy Influence of which Christianity hath been propagated, and continued throughout the World whatever different measures Some other Reformed Churches have taken, whither forced by necessity,
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or swayed by particular inclination, or prejudice. The Church of England kept up the universally received distinct prime Orders of Bishops, Priests, and Deacons:
or swayed by particular inclination, or prejudice. The Church of England kept up the universally received distinct prime Order of Bishops, Priests, and Deacons:
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or Canon Law before received in the Church till some better provision could be made so far as it contradicts not the Law of the Land, or the Word of GOD;
or Canon Law before received in the Church till Some better provision could be made so Far as it contradicts not the Law of the Land, or the Word of GOD;
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3. Alike Canonical, and orderly hath been her Constitution in matters of Worship. Her Forms of Prayer and Praise with the whole order of her Liturgy are composed with the greatest temper,
3. Alike Canonical, and orderly hath been her Constitution in matters of Worship. Her Forms of Prayer and Praise with the Whole order of her Liturgy Are composed with the greatest temper,
and expressed in the most plain and comprehensive terms to help forward uniform devotion, pious Affection, the most Orthodox Profession, and catholick communion.
and expressed in the most plain and comprehensive terms to help forward uniform devotion, pious Affection, the most Orthodox Profession, and catholic communion.
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So that I think it may be universally affirmed, that there is not any thing required in her publick Service necessary to those who communicate with her, which any that own the name of christians,
So that I think it may be universally affirmed, that there is not any thing required in her public Service necessary to those who communicate with her, which any that own the name of Christians,
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This our Adversaries the Romanists confirmed by their own practice, when for several years, as we have been told in the beginning of Queen Elizabeths Reign, they frequented our churches, joyn'd in our Prayers and Praises, attended on our Sermons and other Instructions,
This our Adversaries the Romanists confirmed by their own practice, when for several Years, as we have been told in the beginning of Queen Elizabeths Reign, they frequented our Churches, joined in our Prayers and Praises, attended on our Sermons and other Instructions,
and had it is like done so still, having nothing to object against them but from the after-prohibition of the Pope, who had reason to fear they who were so well provided of all needfull supply,
and had it is like done so still, having nothing to Object against them but from the after-prohibition of the Pope, who had reason to Fear they who were so well provided of all needful supply,
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Therefore it is so far from being an objection, that any part of our Liturgy was translated from the Roman Offices, that while nothing is retained contrary to wholsome Doctrine,
Therefore it is so Far from being an objection, that any part of our Liturgy was translated from the Roman Offices, that while nothing is retained contrary to wholesome Doctrine,
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and more essential luster of Religion, and prove a burden instead of a Relief to its Worship, which she takes notice St. Augustine complain'd of in his time:
and more essential luster of Religion, and prove a burden instead of a Relief to its Worship, which she Takes notice Saint Augustine complained of in his time:
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But have since so encreased in the Eastern, as well as Western Churches, that it must argue a great aw to make the Service look like any thing serious and Sacred.
But have since so increased in the Eastern, as well as Western Churches, that it must argue a great awe to make the Service look like any thing serious and Sacred.
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Thus abundantly hath the Church of England vindicated her Reformation from all pretence of Apostacy from the True Ancient, Catholick and Apostolick Church,
Thus abundantly hath the Church of England vindicated her Reformation from all pretence of Apostasy from the True Ancient, Catholic and Apostolic Church,
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We are not therefore out of it, because there rash Censures have excluded us, and then they unreasonably take advantage to argue against us from their own act:
We Are not Therefore out of it, Because there rash Censures have excluded us, and then they unreasonably take advantage to argue against us from their own act:
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Yet our Adversaries glory in nothing more then in the name of the Catholick Church, and boast in no Title so much as that of Catholicks, which hath had deservedly so great veneration in all Antiquity.
Yet our Adversaries glory in nothing more then in the name of the Catholic Church, and boast in no Title so much as that of Catholics, which hath had deservedly so great veneration in all Antiquity.
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For the term Catholick if we respect the notation of the word, or the most constant use of it, is the same as Ʋniversal, and so joyned to the Church signifies the general Body of all Christians dispersed throughout the World, opposed to any distinct Party, or separate Communion.
For the term Catholic if we respect the notation of the word, or the most constant use of it, is the same as Ʋniversal, and so joined to the Church signifies the general Body of all Christians dispersed throughout the World, opposed to any distinct Party, or separate Communion.
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Thus we find it constantly applied by St. Augustin in all his Tracts against the Donatists, and so opposed to them who went about to shut it up within their own Party, and straitned Communion;
Thus we find it constantly applied by Saint Augustin in all his Tracts against the Donatists, and so opposed to them who went about to shut it up within their own Party, and straitened Communion;
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therein too closely imitated by our Adversaries, who, in spite of name or thing make the same inclosures about the Catholick as about the Roman Church,
therein too closely imitated by our Adversaries, who, in spite of name or thing make the same enclosures about the Catholic as about the Roman Church,
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the indispensable necessity of Charity, that great bond of Unity in the Church, and principal evidence of the Divine Spirit, which animates the whole, without which the highest gifts,
the indispensable necessity of Charity, that great bound of Unity in the Church, and principal evidence of the Divine Spirit, which animates the Whole, without which the highest Gifts,
and nothing is more opposit to their Principles and Practices, who have formally excluded all other christians and churches from any share therein, not only those in the West, that have deservedly cast off that Power, which they had unjustly arrogated,
and nothing is more opposite to their Principles and Practices, who have formally excluded all other Christians and Churches from any share therein, not only those in the West, that have deservedly cast off that Power, which they had unjustly arrogated,
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and advantages that she may boast of above almost any other Church, still maintains, and evidences the greatest charity to others of any that I know in the world;
and advantages that she may boast of above almost any other Church, still maintains, and evidences the greatest charity to Others of any that I know in the world;
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and with such tender regard to common Christianity, and the Rights of all other Churches, that she seems designedly to have chalk'd out the way of restoring the most desirable ••uits of Christian Unity throughout the whole Church;
and with such tender regard to Common Christianity, and the Rights of all other Churches, that she seems designedly to have chalked out the Way of restoring the most desirable ••uits of Christian Unity throughout the Whole Church;
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and Unity, and which imposes no other terms or conditions of it but those most universally received throughout all Ages, in all places, and by almost all Christians;
and Unity, and which imposes no other terms or conditions of it but those most universally received throughout all Ages, in all places, and by almost all Christians;
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Farther the term Catholick is sometimes taken for Orthodox, and so the Catholick Church interpreted for that which holds the Catholick Faith opposed to heretical Opinions and Doctrines as well as to Schismatical Separations.
Farther the term Catholic is sometime taken for Orthodox, and so the Catholic Church interpreted for that which holds the Catholic Faith opposed to heretical Opinions and Doctrines as well as to Schismatical Separations.
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Wherefore we reject not these Innovations meerly from negative arguments, because not sufficiently proved; (and yet that way of arguing hath been alwayes allowed in the Fundamentals of Faith, which must be grounded upon express Divine Authority and Testimony.) But we lay the greatest stress of our aversations to them upon that direct opposition, which we undertake to prove most of them have to the common Faith,
Wherefore we reject not these Innovations merely from negative Arguments, Because not sufficiently proved; (and yet that Way of arguing hath been always allowed in the Fundamentals of Faith, which must be grounded upon express Divine authority and Testimony.) But we lay the greatest stress of our aversations to them upon that Direct opposition, which we undertake to prove most of them have to the Common Faith,
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Object. 1. They urge against us that we reject several Doctrines since formally determined in the Church by the known and received Authority thereof in Councils more general,
Object. 1. They urge against us that we reject several Doctrines since formally determined in the Church by the known and received authority thereof in Councils more general,
Answ. We are not much concerned in the first part of the objection, though very many exceptions might come in especially as to the formality, and regularity of those Councils:
Answer We Are not much concerned in the First part of the objection, though very many exceptions might come in especially as to the formality, and regularity of those Councils:
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But to take off much of the strangeness of so harsh an imputation at first sight, wherewith we charge a great part of the Church for a considerable time,
But to take off much of the strangeness of so harsh an imputation At First sighed, wherewith we charge a great part of the Church for a considerable time,
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3. We may consider the various Cautions in the New Testament against corrupt Doctrines, and Manners, which at the least in general are foretold would creep into the Church,
3. We may Consider the various Cautions in the New Testament against corrupt Doctrines, and Manners, which At the least in general Are foretold would creep into the Church,
4. We may compare matter of fact with the experience of the like degeneracy of the Jewish Church in various instances so nearly resembling these as nothing more,
4. We may compare matter of fact with the experience of the like degeneracy of the Jewish Church in various instances so nearly resembling these as nothing more,
and from the same plea of Oral Tradition, •et against as clear evidence, and as emphatical promises to preserve them from Apostacy as any particular Church at least can now pretend to.
and from the same plea of Oral Tradition, •et against as clear evidence, and as emphatical promises to preserve them from Apostasy as any particular Church At least can now pretend to.
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and offer violence to the strongest convictions to shelter their vices, and promote their unwarrantable interests, especially in times of ease, plenty, and outward prosperity.
and offer violence to the Strongest convictions to shelter their vices, and promote their unwarrantable interests, especially in times of ease, plenty, and outward Prosperity.
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And although an especial providence be concerned for the guard and conduct of Gods Church, yet neither Scripture, nor experience warrant us to expect its happy Influence by miracles now,
And although an especial providence be concerned for the guard and conduct of God's Church, yet neither Scripture, nor experience warrant us to expect its happy Influence by Miracles now,
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6. We may reflect upon the particular Ages of the Church, which we charge especially with these defections from about the eight century to the Reformation, wherein if all or most of them did not come in,
6. We may reflect upon the particular Ages of the Church, which we charge especially with these defections from about the eight century to the Reformation, wherein if all or most of them did not come in,
These Ages are charged by their own Authors, as well as ours, and stand most sensibly convict of the grossest Barbarism, Stupidity, Ignorance, depraved Manners,
These Ages Are charged by their own Authors, as well as ours, and stand most sensibly convict of the Grossest Barbarism, Stupidity, Ignorance, depraved Manners,
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and all such corrupt Inclinations in all Orders and Degrees, especially the ruling part, as were most likely to make way for such changes, and Innovations.
and all such corrupt Inclinations in all Order and Degrees, especially the ruling part, as were most likely to make Way for such changes, and Innovations.
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now mostly discarded by themselves, when their shameless Impudence hath been so full exposed, yet few of them there are in which this contrivance is not legible throughout to advance these Opinions, and Practices.
now mostly discarded by themselves, when their shameless Impudence hath been so full exposed, yet few of them there Are in which this contrivance is not legible throughout to advance these Opinions, and Practices.
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and Records have not lost their Authority, which would have been much endangered among such gross depravers of Antiquity, whose constant business it was to mar good Authors by their Interpolations, Additions, or Substractions:
and Records have not lost their authority, which would have been much endangered among such gross depravers of Antiquity, whose constant business it was to mar good Authors by their Interpolations, Additions, or Substractions:
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But we are somewhat beholden to their ignorance, and stupidity, for doing it so grosly that there was need of little skill or observation to discover their Impostures.
But we Are somewhat beholden to their ignorance, and stupidity, for doing it so grossly that there was need of little skill or observation to discover their Impostors.
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that without some judgement of discretion in the former there is no room for a proper Moral Act, much less are they capable of a truely Religious Obligation, which an absolute implicite faith perfectly destroyes.
that without Some judgement of discretion in the former there is no room for a proper Moral Act, much less Are they capable of a truly Religious Obligation, which an absolute implicit faith perfectly Destroys.
But whilst every man is bound to prove his own work, and must bear his own burden, he must examine the grounds of his assent according to his capacity,
But while every man is bound to prove his own work, and must bear his own burden, he must examine the grounds of his assent according to his capacity,
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and determine himself by the best motives he can procure, and is concerned at his utmost peril to do it with all due respect to the Authority and Judgement of his Superiours,
and determine himself by the best motives he can procure, and is concerned At his utmost peril to do it with all due respect to the authority and Judgement of his Superiors,
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and examination of particular points in controversie, and may silence or shame the late idle vaunts of such who pretend to reason us out of our senses and undertake to demonstrate it á priori impossible that ever any false opinion should get into the Church, or prevail therein.
and examination of particular points in controversy, and may silence or shame the late idle vaunts of such who pretend to reason us out of our Senses and undertake to demonstrate it á priori impossible that ever any false opinion should get into the Church, or prevail therein.
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Answ. 1. This was most earnestly desired, and insisted on by the first Reformers, witness the great Importunities of Charles the Fifth with the Pope upon their instance.
Answer 1. This was most earnestly desired, and insisted on by the First Reformers, witness the great Importunities of Charles the Fifth with the Pope upon their instance.
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So that some Princes of their own communion entred their Protestations against its proceedings, disowning any Obligation to be tied up to their determinations.
So that Some Princes of their own communion entered their Protestations against its proceedings, disowning any Obligation to be tied up to their determinations.
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But now who shall take upon him to call or invite so many from so distant places no way under his Authority? And that the Pope ever pretended to this power till of late can scarce be pleaded against such clear evidences, and Examples;
But now who shall take upon him to call or invite so many from so distant places no Way under his authority? And that the Pope ever pretended to this power till of late can scarce be pleaded against such clear evidences, and Examples;
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yet so many jealousies, and cross interests are behind, that will be, and have been laid in the way of their first meeting together with a requisite peaceable disposition,
yet so many jealousies, and cross interests Are behind, that will be, and have been laid in the Way of their First meeting together with a requisite peaceable disposition,
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not to interpose the difficulties of the journeys from such distant places, and of the discontinuance so long from home of the chief Governours of the Church:
not to interpose the difficulties of the journeys from such distant places, and of the discontinuance so long from home of the chief Governors of the Church:
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yea, let GOD be true but every man a liar when brought in competition, He will not be tyed up by our most plausible Methods in the way of securing his own Truth, which shall at last prevail though condemned:
yea, let GOD be true but every man a liar when brought in competition, He will not be tied up by our most plausible Methods in the Way of securing his own Truth, which shall At last prevail though condemned:
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Men may please themselves with remote Speculations, and the fairest hopes, and wishes of such an Authoritative Decision of the disputes in controversie:
Men may please themselves with remote Speculations, and the Fairest hope's, and wishes of such an Authoritative Decision of the disputes in controversy:
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but if it be not to be had, we must rest content with, and make the best use we can of that provision which GOD in mercy hath indulged us for our sufficient satisfaction, and safety.
but if it be not to be had, we must rest content with, and make the best use we can of that provision which GOD in mercy hath indulged us for our sufficient satisfaction, and safety.
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or add whatever may be proved wanting, to receive others into its Communion, and to communicate with them so far as may be consistent with common Christianity owned by all, endeavouring to preserve Peace,
or add whatever may be proved wanting, to receive Others into its Communion, and to communicate with them so Far as may be consistent with Common Christianity owned by all, endeavouring to preserve Peace,
Neither can we think after so strange alteration of circumstances through so many degenerate Ages, that holy Father in his eminent zeal for the most Catholick Communion therein would now have been much moved by our present Adversaries arrogant claims of it to themselnes alone,
Neither can we think After so strange alteration of Circumstances through so many degenerate Ages, that holy Father in his eminent zeal for the most Catholic Communion therein would now have been much moved by our present Adversaries arrogant claims of it to themselnes alone,
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and lay it for a reproach upon all Israel, 1 Sam. 11. 2. Object. 3. Sometimes they object to us the personal miscarriages of some ingaged in the Reformation.
and lay it for a reproach upon all Israel, 1 Sam. 11. 2. Object. 3. Sometime they Object to us the personal miscarriages of Some engaged in the Reformation.
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if what they did in the Reformation, as such, were good, and they had sufficient Authority for doing it, which we are ready to maintain, that is all she is responsible for, were other imputations really true, which they oft are not:
if what they did in the Reformation, as such, were good, and they had sufficient authority for doing it, which we Are ready to maintain, that is all she is responsible for, were other imputations really true, which they oft Are not:
Private Persons are not chargeable with the supposed defects of publict Administrations, of which they have not the management if nothing be required of them against their express Duty,
Private Persons Are not chargeable with the supposed defects of publict Administrations, of which they have not the management if nothing be required of them against their express Duty,
From the multiplicity of Divisions, which weaken all endeavours towards it, and then froward men unworthily charge the Church with what they themselves make almost unavoidable;
From the Multiplicity of Divisions, which weaken all endeavours towards it, and then froward men unworthily charge the Church with what they themselves make almost unavoidable;
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when turn'd into a constant circle of sinning, private Confession, and Priestly Absolution upon the imposition of very insignificant Penance, and so over again.
when turned into a constant circle of sinning, private Confessi, and Priestly Absolution upon the imposition of very insignificant Penance, and so over again.
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For hereby men have the Authority of their Church to confirm in them the dangerous presumption that they have thus readily cleared themselves before GOD,
For hereby men have the authority of their Church to confirm in them the dangerous presumption that they have thus readily cleared themselves before GOD,
3. However the due administration of Discipline is to be placed among conveniencies, and advantages to be wish'd for, rather then necessaries we cannot be without;
3. However the due administration of Discipline is to be placed among Conveniences, and advantages to be wished for, rather then necessaries we cannot be without;
When this had suffered so much by former Encroachments, and Usurpations no wonder if it still retain some jealousie of that Yoke which with so much difficulty it cast off,
When this had suffered so much by former Encroachments, and Usurpations not wonder if it still retain Some jealousy of that Yoke which with so much difficulty it cast off,
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and provide as securely as it can for its future preservation, though by suspending s••e of that outward assistance very conduceable to the due effect of Church censures,
and provide as securely as it can for its future preservation, though by suspending s••e of that outward assistance very conducible to the due Effect of Church censures,
and confusion of gross Offenders, and as a direful earnest of a worse doom that awaits them hereafter, not here prevented by a satisfactory Repentance.
and confusion of gross Offenders, and as a direful earnest of a Worse doom that awaits them hereafter, not Here prevented by a satisfactory Repentance.
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and sincerity, after just abatement for necessity and a favourable allowance for such perplext difficulties, of which scarce any private person can make a fair and competent judgment, the fault will lie only at their doors whose is the neglect,
and sincerity, After just abatement for necessity and a favourable allowance for such perplexed difficulties, of which scarce any private person can make a fair and competent judgement, the fault will lie only At their doors whose is the neglect,
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and private Christians shall not fare the worse in the performance of their duty, nor fail of the salutary effects of the ordinary means of Grace by GODS own appointment,
and private Christians shall not fare the Worse in the performance of their duty, nor fail of the salutary effects of the ordinary means of Grace by GOD'S own appointment,
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because every publick ministration is not performed with that Religious care which becomes such concerns. 6. Little pretence can they have from this Objection that desert the Establish'd National Church,
Because every public ministration is not performed with that Religious care which becomes such concerns. 6. Little pretence can they have from this Objection that desert the Established National Church,
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and that most advantagious outward Bond of Unity therein, in pursuit of private Assemblies, and select Congregations, where all acts of Discipline must needs be supposed Arbitrary on one side, and precarious on the other.
and that most advantageous outward Bound of Unity therein, in pursuit of private Assemblies, and select Congregations, where all acts of Discipline must needs be supposed Arbitrary on one side, and precarious on the other.
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7. To which may be added in the last place, whatever want of Discipline any may lay to the charge of the Church of England, none can complain of her breach of that Unity therein, which all Christian Churches ought to maintain.
7. To which may be added in the last place, whatever want of Discipline any may lay to the charge of the Church of England, none can complain of her breach of that Unity therein, which all Christian Churches ought to maintain.
and as they pretend out of it, from the forsaking of that bond of Unity in the Catholick Church, only to be hoped for in their Communion, where alone they say these are prevented, or soon cured.
and as they pretend out of it, from the forsaking of that bound of Unity in the Catholic Church, only to be hoped for in their Communion, where alone they say these Are prevented, or soon cured.
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but neither he nor any other then, or for many Ages after thought this motive sufficient to deprive the People of the use of them, made it rather an argument of consulting them with greater caution and and diligence,
but neither he nor any other then, or for many Ages After Thought this motive sufficient to deprive the People of the use of them, made it rather an argument of consulting them with greater caution and and diligence,
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and in the immediatly succeeding, while many Apostolical men were living, and if we compare the account we have of them in the most ancient Authors, particularly in Irenaeus, they were as wild,
and in the immediately succeeding, while many Apostolical men were living, and if we compare the account we have of them in the most ancient Authors, particularly in Irnaeus, they were as wild,
and extravagant as any of the later date: yet the Apologists for true Christianity thought themselves very injuriously charged with those blasphemous Principles,
and extravagant as any of the later date: yet the Apologists for true Christianity Thought themselves very injuriously charged with those blasphemous Principles,
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Whereas how short and easie a decision to all debates might have been fetcht hence, had they the same apprehension of the Authority and Efficacy thereof by referring all Controversies depending to the determination of the Roman Church, the Mother,
Whereas how short and easy a decision to all debates might have been fetched hence, had they the same apprehension of the authority and Efficacy thereof by referring all Controversies depending to the determination of the Roman Church, the Mother,
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but not one word of that, only when they make their appeals to her after the express Word of GOD, it is in common with many other Churches, especially those of Apostolical foundation,
but not one word of that, only when they make their appeals to her After the express Word of GOD, it is in Common with many other Churches, especially those of Apostolical Foundation,
If these have not broke out ordinarly into the most open Schisms, and Heresies, the stop is more due to the craft and policy whereby they oft compromise the matter between both parties,
If these have not broke out ordinarily into the most open Schisms, and Heresies, the stop is more due to the craft and policy whereby they oft compromise the matter between both parties,
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or to that outward force and violence which restrains them, rather then to any opinion which they themselves have of this ready means of ending all disputes.
or to that outward force and violence which restrains them, rather then to any opinion which they themselves have of this ready means of ending all disputes.
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4. We may answer, most of those mischiefs had their rise from the ruines of the Church of England. when that was violently assaulted and broken, its Authority despised, its constitutions vilified, its Order defaced, its faithful Adherents persecuted,
4. We may answer, most of those mischiefs had their rise from the ruins of the Church of England. when that was violently assaulted and broken, its authority despised, its constitutions vilified, its Order defaced, its faithful Adherents persecuted,
and overspread the Land, which before skulkt in corners, and were little taken notice of. The Restitution of the church hath in great measure put a stop to their progress;
and overspread the Land, which before skulked in corners, and were little taken notice of. The Restitution of the Church hath in great measure put a stop to their progress;
and protect them, according to the known maxime of their Policy, that the readiest way of effecting our ruine was by increasing, and fomenting our Divisions;
and Pact them, according to the known maxim of their Policy, that the Readiest Way of effecting our ruin was by increasing, and fomenting our Divisions;
and things Sacred, which have made way for the forementioned sad calamities amongst us, are mostly due to their Oppressions, Insolencies, or Delusions.
and things Sacred, which have made Way for the forementioned sad calamities among us, Are mostly endue to their Oppressions, Insolences, or Delusions.
When the P•ople had so long groaned under their tyrannical yoke, and intolerable burdens, and found themselves so oft cheated by their manifest impostures, no marvel if they be over-fearful of what they had suffered so much from,
When the P•ople had so long groaned under their tyrannical yoke, and intolerable burdens, and found themselves so oft cheated by their manifest Impostors, no marvel if they be overfearful of what they had suffered so much from,
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and afterwards too suspicious of being deluded again, and be soon tempted to transgress due measure in the use of their liberty, being just recovered from extreme slavery,
and afterwards too suspicious of being deluded again, and be soon tempted to transgress due measure in the use of their liberty, being just recovered from extreme slavery,
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and defending the church from the real, and gross corruptions thereof, may not still be oppressed with the unreasonable clamour of a meer invidious name, which they that use most know very little what they mean by it, only that it denotes somewhat favoured by them of whom they have deservedly an ill opinion.
and defending the Church from the real, and gross corruptions thereof, may not still be oppressed with the unreasonable clamour of a mere invidious name, which they that use most know very little what they mean by it, only that it denotes somewhat favoured by them of whom they have deservedly an ill opinion.
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The case hath been too like exemplified in another Instance, especially of late years, in which many Hypocrites have so scandalously abused the most solemn pretences to Sanctity and Devotion for a covering or continuance to the most horrid Opressions, Schisms,
The case hath been too like exemplified in Another Instance, especially of late Years, in which many Hypocrites have so scandalously abused the most solemn pretences to Sanctity and Devotion for a covering or Continuance to the most horrid Oppressions, Schisms,
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Notwithstanding ordinary People, not alwayes the best distinguishers, and who are often hurried from one extreme to another, do not readily discern one from the other,
Notwithstanding ordinary People, not always the best distinguishers, and who Are often hurried from one extreme to Another, do not readily discern one from the other,
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and Obligation upon all among us, heartily to embrace, and stedily to persevere in the Communion of our Church, to share in those happy Advantages and Blessings, which all who rightly improve it may promise themselves therein.
and Obligation upon all among us, heartily to embrace, and steadily to persevere in the Communion of our Church, to share in those happy Advantages and Blessings, which all who rightly improve it may promise themselves therein.
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Nay, if necessity force uponany the execution of the last, when they wil not harken to the former, she pleads the same Charity for the Principle of both, not only to prevent others from being seduced by the same Errours:
Nay, if necessity force uponany the execution of the last, when they will not harken to the former, she pleads the same Charity for the Principle of both, not only to prevent Others from being seduced by the same Errors:
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Of all she hath the tenderest compassion, though making a difference, but without partiality. Some must be saved with Fear, and almost violently pulled out of the Fire.
Of all she hath the Tenderest compassion, though making a difference, but without partiality. some must be saved with fear, and almost violently pulled out of the Fire.
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and not for their destruction, and may see cause to bless God, and thank their Governours for those benign Penalties, which almost forceably opened their eyes to discern that evidence which pertinacious obstinacy had shut them against in all other Perswasives,
and not for their destruction, and may see cause to bless God, and thank their Governors for those benign Penalties, which almost Forcibly opened their eyes to discern that evidence which pertinacious obstinacy had shut them against in all other Persuasive,
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Would men but impartially look abroad, or consult former times, or but really consider what were like to be their state under any other settled Constitution by whatever favourable Character it may have been represented, they might find little temptation to querulous uneasiness in their present condition,
Would men but impartially look abroad, or consult former times, or but really Consider what were like to be their state under any other settled Constitution by whatever favourable Character it may have been represented, they might find little temptation to querulous uneasiness in their present condition,
and small encouragement to seek, and improve every occasion to quarrel at those few, and mild restraints laid on them especially if withall they would faithfully reflect upon the ill use which hath been made of more remisness.
and small encouragement to seek, and improve every occasion to quarrel At those few, and mild restraints laid on them especially if withal they would faithfully reflect upon the ill use which hath been made of more remissness.
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They have been brought up in a very ill opinion of our Service meerly by odious names, sly and invidious Characters given to it from persons whose sincerity and judgment they rely on,
They have been brought up in a very ill opinion of our Service merely by odious names, sly and invidious Characters given to it from Persons whose sincerity and judgement they rely on,
and so are before resolved against any farther inquiry, and industriously shun all opportunities of better information either by personal Conference, or reading our Books.
and so Are before resolved against any farther inquiry, and industriously shun all opportunities of better information either by personal Conference, or reading our Books.
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and their own Eyes and Ears prove their most effectual conviction, so as to wonder at their former obstinacy, which some of them have confessed upon this experience.
and their own Eyes and Ears prove their most effectual conviction, so as to wonder At their former obstinacy, which Some of them have confessed upon this experience.
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and a sober, steddy temper of mind, with a firm, and well grounded belief in most of the material Points of Christian Doctrine, variously inculcated in the several Offices of our Liturgy, would grow up more and more in them;
and a Sobrium, steady temper of mind, with a firm, and well grounded belief in most of the material Points of Christian Doctrine, variously inculcated in the several Offices of our Liturgy, would grow up more and more in them;
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and thereby to prevent the common prejudice from the name of the Catholick, and Apostolick Church, in which, whatever they assume to themselves, we have as good a tittle to our share as any Church in the world.
and thereby to prevent the Common prejudice from the name of the Catholic, and Apostolic Church, in which, whatever they assume to themselves, we have as good a tittle to our share as any Church in the world.
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And no sensible evidence have we of our Communion with that Catholick Church, but by communicating with the more particular Church in which Divine Providence hath placed us, where nothing is required of us repugnant to the Bond of Unity in the whole.
And no sensible evidence have we of our Communion with that Catholic Church, but by communicating with the more particular Church in which Divine Providence hath placed us, where nothing is required of us repugnant to the Bound of Unity in the Whole.
Still we must be aware that no pretended Charity to them, nor yet compliance with those who pretend the greatest opposition to them must tempt us to betray the Truth of GOD,
Still we must be aware that no pretended Charity to them, nor yet compliance with those who pretend the greatest opposition to them must tempt us to betray the Truth of GOD,
and sparing in our Censures of them, we are not the less apprehensive of the extreme danger which attends those gross Errours and Superstitions, wherewith we charge them, which have a direct tendency to their ruine,
and sparing in our Censures of them, we Are not the less apprehensive of the extreme danger which attends those gross Errors and Superstitions, wherewith we charge them, which have a Direct tendency to their ruin,
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Notwithstanding whatever our opinion be, that will not alter the case at last, and thus far we are most determinate that the corruptions among them are such which every Church is bound to reform,
Notwithstanding whatever our opinion be, that will not altar the case At last, and thus Far we Are most determinate that the corruptions among them Are such which every Church is bound to reform,
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Whatsoever were the condition of those who lived in that Communion before the Reformation, many of them groaned under those Oppressions from which we are happily freed:
Whatsoever were the condition of those who lived in that Communion before the Reformation, many of them groaned under those Oppressions from which we Are happily freed:
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nay, whatever charitable allowance may still be made for them, who now live within those Boundaries where they have little opportunity of knowing better,
nay, whatever charitable allowance may still be made for them, who now live within those Boundaries where they have little opportunity of knowing better,
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and moral Honesty, as well as the Faith, and Charity of Christs Church are imployed, and consecrated into a religious but blind Zeal for the destruction of both.
and moral Honesty, as well as the Faith, and Charity of Christ Church Are employed, and consecrated into a religious but blind Zeal for the destruction of both.
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In Conclusion, instead of querulous expostulations, or catching occasions to find fault, we have great reason to admire and adore that gracious Providence, which amidst so many Confusions, Disorders,
In Conclusion, instead of querulous expostulations, or catching occasions to find fault, we have great reason to admire and adore that gracious Providence, which amid so many Confusions, Disorders,
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Which upon former t•al of both the opposit extremes, the whole Kingdom hath seen necessary to f•ee back into, to repair the Confusions and Devastions they had brought:
Which upon former t•al of both the opposite extremes, the Whole Kingdom hath seen necessary to f•ee back into, to repair the Confusions and Devastions they had brought:
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and a fruitful improvement of all those happy Advantages which we enjoy therein. That our Lives may be answerable to our Profession, and our pious ▪ vertuous, peaceable,
and a fruitful improvement of all those happy Advantages which we enjoy therein. That our Lives may be answerable to our Profession, and our pious ▪ virtuous, peaceable,
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This would most effectually silence the captious Cavils of our Enemies on every side, and more powerfully invite them to our communion then all other the most demonstrative Arguments:
This would most effectually silence the captious Cavils of our Enemies on every side, and more powerfully invite them to our communion then all other the most demonstrative Arguments:
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Yet whatsoever may be the effect thereof upon other men, this method would unquestionably ensure our own firmest Peace here, and everlasting Salvation hereafter.
Yet whatsoever may be the Effect thereof upon other men, this method would unquestionably ensure our own firmest Peace Here, and everlasting Salvation hereafter.
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Be our Church, or our Profession never so much better then any other, if we be not also suitably better then other men, they will rise up in judgment against us at the last.
Be our Church, or our Profession never so much better then any other, if we be not also suitably better then other men, they will rise up in judgement against us At the last.
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the Church of Rome teaches, that there is a degree of Religious Worship which we may give to some excellent Creatures, to Angels and Saints and Images,
the Church of Room Teaches, that there is a degree of Religious Worship which we may give to Some excellent Creatures, to Angels and Saints and Images,
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and therefore this is a dispue which can never be compromised, though we were never so desirous of an union and reconciliation with the Church of Rome;
and Therefore this is a dispue which can never be compromised, though we were never so desirous of an Union and reconciliation with the Church of Room;
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And should it appear in the next world (for I believe it will never appear to be so in this) that we were mistaken, that we were over-nice and curious in refusing to worship Saints and Angels,
And should it appear in the next world (for I believe it will never appear to be so in this) that we were mistaken, that we were overnice and curious in refusing to worship Saints and Angels,
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We are only wanting in some Religious courtship, which we might innocently have given to Saints and Angels ▪ but which we were not bound to give, (as the Church of Rome will not say, that we are) by any express Divine Law;
We Are only wanting in Some Religious courtship, which we might innocently have given to Saints and Angels ▪ but which we were not bound to give, (as the Church of Room will not say, that we Are) by any express Divine Law;
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and that all good spirits, who have such profound veneration for GOD, will easily excuse the neglect of some ceremonies to themselves upon so great a reason.
and that all good spirits, who have such profound veneration for GOD, will Easily excuse the neglect of Some ceremonies to themselves upon so great a reason.
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But if the Church of Rome be mistaken, and gives that worship to creatures, which is due only to the Supreme God, they have nothing to pretend in excuse of it;
But if the Church of Room be mistaken, and gives that worship to creatures, which is due only to the Supreme God, they have nothing to pretend in excuse of it;
neither any positive Law of God, which expresly forbids all Creature-worship (as I doubt not to prove, to the satisfaction of all impartial Readers) nor the principles of Natural Reason;
neither any positive Law of God, which expressly forbids all Creature-worship (as I doubt not to prove, to the satisfaction of all impartial Readers) nor the principles of Natural Reason;
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if their distinctions and little appearances of reason cannot justifie their worship of creatures, they will be able to excuse them from the guilt of so great a sin.
if their Distinctions and little appearances of reason cannot justify their worship of creatures, they will be able to excuse them from the guilt of so great a since.
TO make good the first point, that we must worship no other being, but only GOD, I shall principally confine my self to Scripture evidence, which is the most certain authority to determine this matter,
TO make good the First point, that we must worship not other being, but only GOD, I shall principally confine my self to Scripture evidence, which is the most certain Authority to determine this matter,
For though I confess, it seems to me a self evident and fundamental principle in natural Religion, that we must worship none but that Supreme Beeing, who made,
For though I confess, it seems to me a self evident and fundamental principle in natural Religion, that we must worship none but that Supreme Being, who made,
and have so great a share in the government of this lower world, no more then it is an affront to a Soveraign Monarch, to honour and reverence his great Ministers of State, or peculiar Favourites.
and have so great a share in the government of this lower world, no more then it is an affront to a Sovereign Monarch, to honour and Reverence his great Ministers of State, or peculiar Favourites.
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and Saints departed, so she defends her self with the same Arguments and reasons, which were long since alledged by Celsus and Porphyrie, and other Heathen Philosophers, in defence of their Pagan Idolatry.
and Saints departed, so she defends her self with the same Arguments and Reasons, which were long since alleged by Celsus and Porphyry, and other Heathen Philosophers, in defence of their Pagan Idolatry.
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And it must be confest, that these Arguments are very popular, and have something so agreeable in them, to the natural notions of Civil Honour and respect, which admits of great variety of degrees, that I do not wonder that such vast numbers of men, both wise and unwise, have been imposed on by them.
And it must be confessed, that these Arguments Are very popular, and have something so agreeable in them, to the natural notions of Civil Honour and respect, which admits of great variety of Degrees, that I do not wonder that such vast numbers of men, both wise and unwise, have been imposed on by them.
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For there is certainly a proportionable reverence and respect due even to created excellencies, and every degree of power challenges and commands a just regard,
For there is Certainly a proportionable Reverence and respect due even to created excellencies, and every degree of power challenges and commands a just regard,
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And therefore if there be a sort of middle Beeings, as the Heathens believed, and as the Church of Rome asserts, between us and the Supreme God, who take particular care of us,
And Therefore if there be a sort of middle Beings, as the heathens believed, and as the Church of Room asserts, between us and the Supreme God, who take particular care of us,
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and either by their power and interest in the government of the world, or by their Intercessions with the Supreme GOD, can and do bestow a great many Blessings on us, it eems as natural and necessary to fear and reverence, to honour and worship, them,
and either by their power and Interest in the government of the world, or by their Intercessions with the Supreme GOD, can and do bestow a great many Blessings on us, it eems as natural and necessary to Fear and Reverence, to honour and worship, them,
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and to give them thanks for their care and patronage of us, as it is to court a powerful Favourite, who by his interest and authority can obtain any request we make to our Prince;
and to give them thanks for their care and patronage of us, as it is to court a powerful Favourite, who by his Interest and Authority can obtain any request we make to our Prince;
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that men dare not immediately approach so glorious a Majesty as God is, but make their addresses to those excellent spirits which attend the Throne of God,
that men Dare not immediately approach so glorious a Majesty as God is, but make their Addresses to those excellent spirits which attend the Throne of God,
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and we may as well argue from those different degrees of civil honour among men, to prove that there is an inferiour degree of civil honour due to beasts,
and we may as well argue from those different Degrees of civil honour among men, to prove that there is an inferior degree of civil honour due to beasts,
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has any natural and inherent right to any degree of Religious Worship, and therefore we must not presume to worship any Creature without Gods command,
has any natural and inherent right to any degree of Religious Worship, and Therefore we must not presume to worship any Creature without God's command,
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and nothing is more plain in all the Scripture, then that the Laws of Moses confine • Religious worship to that one Supreme God, the Lord Jehovah, who Created the Heavens and the Earth. For,
and nothing is more plain in all the Scripture, then that the Laws of Moses confine • Religious worship to that one Supreme God, the Lord Jehovah, who Created the Heavens and the Earth. For,
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as our Saviour himself assures us, who I suppose will be allowed for a very good Expositor of the Laws of Moses. It is written, thou shalt worship the Lord they God,
as our Saviour himself assures us, who I suppose will be allowed for a very good Expositor of the Laws of Moses. It is written, thou shalt worship the Lord they God,
and serve him, without that addition, of him only. And yet both the Septuagint and the vulgar Latine, read the words as our Saviour doth, him only shalt thou serve;
and serve him, without that addition, of him only. And yet both the septuagint and the Vulgar Latin, read the words as our Saviour does, him only shalt thou serve;
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and the authority of our Saviour is sufficient to justifie this Interpretation; and withal, gives us a general rule, which puts an end to this controversie;
and the Authority of our Saviour is sufficient to justify this Interpretation; and withal, gives us a general Rule, which puts an end to this controversy;
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For indeed the first Commandment is very express in this matter, and all other Laws which concern the obiect of Worship, must in all reason be expounded by that.
For indeed the First Commandment is very express in this matter, and all other Laws which concern the Object of Worship, must in all reason be expounded by that.
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And it is universally concluded by all Expositors that I have seen, that the true interpretation of this Commandment is, that we must worship no other God,
And it is universally concluded by all Expositors that I have seen, that the true Interpretation of this Commandment is, that we must worship no other God,
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Thus shall ye say unto them, the Gods that have not made the Heavens and the Earth, even they shall perish from the Earth, and from under these Heavens.
Thus shall you say unto them, the God's that have not made the Heavens and the Earth, even they shall perish from the Earth, and from under these Heavens.
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So that whatever Beeing is worshipped, whither it be a good or a bad Spirit, which did not make the Heavens and the Earth, is a false GOD to such Worshippers:
So that whatever Being is worshipped, whither it be a good or a bad Spirit, which did not make the Heavens and the Earth, is a false GOD to such Worshippers:
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and I suppose the Church of Rome will not say, that Saints or Angels, or the Virgin Mary (as much as they magnifie her) made the Heavens and the Earth,
and I suppose the Church of Room will not say, that Saints or Angels, or the Virgae Marry (as much as they magnify her) made the Heavens and the Earth,
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But to put this past doubt, that the true meaning of these Laws is to forbid the worship of any other Beeing besides the Supreme GOD, I shall observe two or three things in our Saviours answer to the Devils temptation which will give great light and strength to it.
But to put this past doubt, that the true meaning of these Laws is to forbid the worship of any other Being beside the Supreme GOD, I shall observe two or three things in our Saviors answer to the Devils temptation which will give great Light and strength to it.
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The thing our Saviour condemns, is not the renouncing the worship of God for the worship of Creatures, (for the Devil never tempted him to his) but the worship of any other being besides GOD,
The thing our Saviour condemns, is not the renouncing the worship of God for the worship of Creatures, (for the devil never tempted him to his) but the worship of any other being beside GOD,
When the Jews worship'd their Baalims and false gods, they did not wholly renounce the worship of the God of Israel; and the Heathens themselves, especially the wisest men amongst them, did acknowledge one supreme God,
When the jews worshipped their Baalims and false God's, they did not wholly renounce the worship of the God of Israel; and the heathens themselves, especially the Wisest men among them, did acknowledge one supreme God,
When we charge the church of Rome with too plain an imitation of the Pagan Idolatry in that worship they paid to their inferiour Daemons, which was nothing more,
When we charge the Church of Room with too plain an imitation of the Pagan Idolatry in that worship they paid to their inferior Daemons, which was nothing more,
they think it a sufficient answer, that the Heathens worshiped Devils and Apostate Spirits, but they worship only the Friends and Favourites of God, blessed Saints and Angels.
they think it a sufficient answer, that the heathens worshipped Devils and Apostate Spirits, but they worship only the Friends and Favourites of God, blessed Saints and Angels.
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For let us suppose, that the Pope of Rome, who calls himself Christs Vicar, had at this time been in Christ's stead to have answered the Devils temptations,
For let us suppose, that the Pope of Rome, who calls himself Christ Vicar, had At this time been in Christ's stead to have answered the Devils temptations,
and let us be so charitable for once as to suppose that (saving alwayes his indirect power over the Kingdoms of this world in ordine ad spiritualia) he would not worship the Devil to gain all the Kingdoms of the World and the Glory of them.
and let us be so charitable for once as to suppose that (Saving always his indirect power over the Kingdoms of this world in Order ad spiritualia) he would not worship the devil to gain all the Kingdoms of the World and the Glory of them.
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and the judgment and practice of your Church to serve God only? do you not also serve and worship St. Paul and St. Peter, and the Virgin Mary, besides a great many other obscure and doubtfull Saints? This is down right Heresie to confine all Religious Worship to God;
and the judgement and practice of your Church to serve God only? do you not also serve and worship Saint Paul and Saint Peter, and the Virgae Marry, beside a great many other Obscure and doubtful Saints? This is down right Heresy to confine all Religious Worship to God;
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and yet this our Saviour refuses to do, and that for this reason that we must worship God only, which must signifie, that we must not give the least degree of divine Worship to any Creatures;
and yet this our Saviour refuses to do, and that for this reason that we must worship God only, which must signify, that we must not give the least degree of divine Worship to any Creatures;
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I suppose our Adversaries will not deny, that the Tabernacle and Temple at Jerusalem was peculiarly consecrated to the honour and worship of the Lord Jehovah:
I suppose our Adversaries will not deny, that the Tabernacle and Temple At Jerusalem was peculiarly consecrated to the honour and worship of the Lord Jehovah:
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and this one Temple consecrated to the particular worship of one God; which is a plain demonstration, that they were not allowed to worship any other God,
and this one Temple consecrated to the particular worship of one God; which is a plain demonstration, that they were not allowed to worship any other God,
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Moses expresly commands Israel, take head to thy self, that thou offer not thy burnt offerings in every place that thou seest. But in the place which the Lord shall choose in one of thy Tribes, there shalt thou offer thy burnt offerings;
Moses expressly commands Israel, take head to thy self, that thou offer not thy burned offerings in every place that thou See. But in the place which the Lord shall choose in one of thy Tribes, there shalt thou offer thy burned offerings;
this we may see in that dispute which had like to have hapned between the Children of Israel and the Tribes of Reuben and Gad, and the half Tribe of Manasseh, about the Altar of Testimony, which these two Tribes and a half built on the other side of Jordan. It was agreed on all hands, that it had been intended for an Altar for Sacrifice, it had been Rebellion against the Lord to have built any Altar beside the Altar of the Lord,
this we may see in that dispute which had like to have happened between the Children of Israel and the Tribes of Reuben and Gad, and the half Tribe of Manasses, about the Altar of Testimony, which these two Tribes and a half built on the other side of Jordan. It was agreed on all hands, that it had been intended for an Altar for Sacrifice, it had been Rebellion against the Lord to have built any Altar beside the Altar of the Lord,
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though they had offered no Sacrifice but to the Lord Jehovah. The same is evident from Gods dislike of their offering Sacrifices in their high places,
though they had offered no Sacrifice but to the Lord Jehovah. The same is evident from God's dislike of their offering Sacrifices in their high places,
And therefore this is a peculiar name for the Temple, that it was the House of Prayer. Here GOD was more immediately present to hear those Prayers which were offered to him according to Solomons Prayer at the Dedication of the Temple.
And Therefore this is a peculiar name for the Temple, that it was the House of Prayer. Here GOD was more immediately present to hear those Prayers which were offered to him according to Solomons Prayer At the Dedication of the Temple.
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It is true, the devout Jews did pray to God where ever they were, though at a great distance from the Temple, whither in the land of Canaan, or out of it,
It is true, the devout jews did pray to God where ever they were, though At a great distance from the Temple, whither in the land of Canaan, or out of it,
but then there are two things, which shew that relation their prayers had to the Temple Worship. 1. That their stated hours of prayer were the hours of Sacrifice, which plainly signified, that they offered up their Prayers in conjunction with those Sacrifices, which were at that time offered in the Temple;
but then there Are two things, which show that Relation their Prayers had to the Temple Worship. 1. That their stated hours of prayer were the hours of Sacrifice, which plainly signified, that they offered up their Prayers in conjunction with those Sacrifices, which were At that time offered in the Temple;
and therefore that they prayed only to that GOD to whom they sacrified; for we must consider, that the constant morning and evening Sacrifices, were not particular sacrifices,
and Therefore that they prayed only to that GOD to whom they Sacrificed; for we must Consider, that the constant morning and evening Sacrifices, were not particular Sacrifices,
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Nay, it is most probable, that when Jerusalem and the Temple were destroyed, and the people carried captive into Babylon, and the daily Sacrifice ceased,
Nay, it is most probable, that when Jerusalem and the Temple were destroyed, and the people carried captive into Babylon, and the daily Sacrifice ceased,
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Where Evening and Morning no doubt signifie the time of the Evening and Morning Sacrifice; and we are told, that the Angel Gabriel came to Daniel while he was praying,
Where Evening and Morning no doubt signify the time of the Evening and Morning Sacrifice; and we Are told, that the Angel Gabriel Come to daniel while he was praying,
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In general he prays, Hearken thou to the Prayer of thy servant, and of the people Israel, when they shall pray towards this place; (The word in the Hebrew) may signifie both in and towards this place,
In general he prays, Harken thou to the Prayer of thy servant, and of the people Israel, when they shall pray towards this place; (The word in the Hebrew) may signify both in and towards this place,
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Nay, What Prayer or supplication soever shall be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands towards this house,
Nay, What Prayer or supplication soever shall be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands towards this house,
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And when they were carried captive into their enemies land, they were to pray to God toward the land which God had given them, towards the Holy City, and towards the Temple.
And when they were carried captive into their enemies land, they were to pray to God towards the land which God had given them, towards the Holy city, and towards the Temple.
And accordingly it was the constant practice of Daniel, when he was in Babylon, to pray three times a day to God, with his windows open in his chamber toward Jerusalem
And accordingly it was the constant practice of daniel, when he was in Babylon, to pray three times a day to God, with his windows open in his chamber towards Jerusalem
yet all their Prayers were to be directed to the Temple, and receive their vertue and acceptation from their relation to the Temple and the Temple-worship.
yet all their Prayers were to be directed to the Temple, and receive their virtue and acceptation from their Relation to the Temple and the Temple worship.
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And therefore as they are commanded to pray to God, and this is made the peculiar attribute of God, that he heareth prayers, and therefore unto him shall all flesh come;
And Therefore as they Are commanded to pray to God, and this is made the peculiar attribute of God, that he hears Prayers, and Therefore unto him shall all Flesh come;
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Thus the Jews were commanded to bring all their Vows, first Fruits, Tythes, and offerings, to the Temple, which is a plain sign to whom they were offered.
Thus the jews were commanded to bring all their Vows, First Fruits, Tithes, and offerings, to the Temple, which is a plain Signen to whom they were offered.
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and rested on the seventh, and delivered them from their Egyptian Bondage, and gave them rest in that good Land, both which reasons are assigned by Moses, and therefore God command them by the prophet Ezekiel, Nallow my sabbaths, and they shall be a sign between me and you, that ye may know that I am the Lord your God.
and rested on the seventh, and Delivered them from their Egyptian Bondage, and gave them rest in that good Land, both which Reasons Are assigned by Moses, and Therefore God command them by the Prophet Ezekielem, Nallow my Sabbaths, and they shall be a Signen between me and you, that you may know that I am the Lord your God.
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So that all the parts of the Jewish Worship were appropriated to the Lord Jehovah, he was the only object of their dread and fear, and religious Adorations.
So that all the parts of the Jewish Worship were appropriated to the Lord Jehovah, he was the only Object of their dread and Fear, and religious Adorations.
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And when we consider that God had chosen them to be a peculiar people to himself, that the Land was a Holy Land, Gods peculiar Inheritance, which he gave by promise to their Fathers;
And when we Consider that God had chosen them to be a peculiar people to himself, that the Land was a Holy Land, God's peculiar Inheritance, which he gave by promise to their Father's;
and the Temple was his House where he dwelt among them, it cannot be expected that any other Gods might be worship'd by such a people, in such a Land and in such a house,
and the Temple was his House where he dwelled among them, it cannot be expected that any other God's might be worshipped by such a people, in such a Land and in such a house,
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but had it been allowed by their Law to have pay'd any inferiour degree of Religious Worship to Saints and Angels (which is now asserted by the Church of Rome, to be a matter of such great benefit and advantage to mankind) it is a very strange, that we should not have one example of it throughout the Scripture,
but had it been allowed by their Law to have paid any inferior degree of Religious Worship to Saints and Angels (which is now asserted by the Church of Rome, to be a matter of such great benefit and advantage to mankind) it is a very strange, that we should not have one Exampl of it throughout the Scripture,
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All the Psalms of David are directed to God alone, and yet we cannot think but such a devout man would have bestowed some Hymns upon his Patron and tutelar Saints, had he worship'd any such,
All the Psalms of David Are directed to God alone, and yet we cannot think but such a devout man would have bestowed Some Hymns upon his Patron and tutelar Saints, had he worshipped any such,
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Heavengates were not opened till the resurrection and Ascension of our Saviour, and therefore those blessed Spirits were not in a condition to be our Intercessors and Mediators, till they were received into Heaven;
Heavengates were not opened till the resurrection and Ascension of our Saviour, and Therefore those blessed Spirits were not in a condition to be our Intercessors and Mediators, till they were received into Heaven;
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but now Saints and Martyrs ascend directly into Heaven, and reign with Christ in Glorie, and it seems share with him in his peculiar Worship and Glorie too.
but now Saints and Martyrs ascend directly into Heaven, and Reign with christ in Glory, and it seems share with him in his peculiar Worship and Glory too.
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For the Law it self, was given by the Ministry of Angels, and their appearances were more frequent and familiar ▪ and the world seemed to be more under the Government of Angels then,
For the Law it self, was given by the Ministry of Angels, and their appearances were more frequent and familiar ▪ and the world seemed to be more under the Government of Angels then,
to this purpose they alledge that form of benediction, which Jacob used in blessing the Sons of Josheph, The Angel which redemed me from all evil, bless the Lads.
to this purpose they allege that from of benediction, which Jacob used in blessing the Sons of Josheph, The Angel which redeemed me from all evil, bless the Lads.
But 1. This is not a direct prayer to the Angel, but onely his committing of them to the care and patronage of that Angel, with a prayer to God for that purpose;
But 1. This is not a Direct prayer to the Angel, but only his committing of them to the care and patronage of that Angel, with a prayer to God for that purpose;
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And if he by experience had found that God had appointed his Angel to defend and protect him, it was but reasonable to pray to God, that the same Angel might protect his posterity.
And if he by experience had found that God had appointed his Angel to defend and Pact him, it was but reasonable to pray to God, that the same Angel might Pact his posterity.
and here the Priests of the Church of Rome are to be put in mind of their Oath to expound Scripture according to the unanimous consent of the Ancient Fathers.
and Here the Priests of the Church of Room Are to be put in mind of their Oath to expound Scripture according to the unanimous consent of the Ancient Father's.
Had they ever attempted to set up the worship of any other Beeings besides the One Supreme God, the Lord Jehovah, the Jews were expresly commanded by their Law not to believe them,
Had they ever attempted to Set up the worship of any other Beings beside the One Supreme God, the Lord Jehovah, the jews were expressly commanded by their Law not to believe them,
If there arise among you a Prophet or a dreamer of dreams, and giveth thee a sign or wonder; and the sign or wonder come to pass, whereof he spake unto thee saying, let us go after other Gods (which thou hast not known) and let us serve them;
If there arise among you a Prophet or a dreamer of dreams, and gives thee a Signen or wonder; and the Signen or wonder come to pass, whereof he spoke unto thee saying, let us go After other God's (which thou hast not known) and let us serve them;
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And that Prophet or dreamer, of dreams shall be put to death, &c. in which Law there are some things very matterial to be obsered in this present dispu•e.
And that Prophet or dreamer, of dreams shall be put to death, etc. in which Law there Are Some things very material to be obsered in this present dispu•e.
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1. When they are forbidden to hearken to any Prophet, who seduces them to the worship of any other Gods, this must be extended to all those instances of Idolatrous worship, which are forbid by the Law of Moses, whatever is opposed to the worship of one Supreme and Soveraign Beeing, the Lord Jehovah. And therefore whither these Prophets seduced them from the worship of the Lord Jehovah, to the worship of other Gods;
1. When they Are forbidden to harken to any Prophet, who seduces them to the worship of any other God's, this must be extended to all those instances of Idolatrous worship, which Are forbid by the Law of Moses, whatever is opposed to the worship of one Supreme and Sovereign Being, the Lord Jehovah. And Therefore whither these prophets seduced them from the worship of the Lord Jehovah, to the worship of other God's;
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or perswaded them to worship other Gods besides the Lord Jehovah, whither they were any of those Gods which were at that time worship'd by other Nations,
or persuaded them to worship other God's beside the Lord Jehovah, whither they were any of those God's which were At that time worshipped by other nations,
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but in this case Miracles and Prophesie it self can give no authority, because God himself has expresly forbid us to hearken to any Prophet, whatever signs or wonders are wrought by him, who teacheth the worship of any other Beeing besides the one Supreme God.
but in this case Miracles and Prophesy it self can give no Authority, Because God himself has expressly forbid us to harken to any Prophet, whatever Signs or wonders Are wrought by him, who Teaches the worship of any other Being beside the one Supreme God.
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and as expresly forbid us to hearken to any Prophet, though a worker of Miracles, who teaches any other worship, it is impossible, this Law should ever be altered,
and as expressly forbid us to harken to any Prophet, though a worker of Miracles, who Teaches any other worship, it is impossible, this Law should ever be altered,
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And therefore had Christ or his Apostle taught the worship of Saints and Angels, it had been a just reason for the unbelief of the Jews, notwithstanding all the Miracles that were wrought by them;
And Therefore had christ or his Apostle taught the worship of Saints and Angels, it had been a just reason for the unbelief of the jews, notwithstanding all the Miracles that were wrought by them;
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yet he did not preach any new God to them, but affirmed himself to be one with the Father, that same Supreme God, the Lord Jehovah, whom they were commanded to worship by their Law;
yet he did not preach any new God to them, but affirmed himself to be one with the Father, that same Supreme God, the Lord Jehovah, whom they were commanded to worship by their Law;
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as manifesting himself in and by his only begotten Son. And therefore he did not offend against this Law, by seducing them to the worship of any other Gods besides the Lord Jehovah; which if he had done, their accusation had been just,
as manifesting himself in and by his only begotten Son. And Therefore he did not offend against this Law, by seducing them to the worship of any other God's beside the Lord Jehovah; which if he had done, their accusation had been just,
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Which shews us, what force there is in that Argument which the Church of Rome urges from these Miracles, which have been wrought at the Tombs of Martyrs, to prove the Religious invocation of them;
Which shows us, what force there is in that Argument which the Church of Room urges from these Miracles, which have been wrought At the Tombs of Martyrs, to prove the Religious invocation of them;
ten thousand Miracles should never convince me of the lawfulness of praying to Saints departed while I have such a plain and express Law against believing all Miracles upon any such account.
ten thousand Miracles should never convince me of the lawfulness of praying to Saints departed while I have such a plain and express Law against believing all Miracles upon any such account.
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for we must remember, that Christ was originally sent to the Jews, to the lost sheep of the house of Israel; and therefore by this Law, he was bound not to teach the worship of any other Beeings, under the penalty of death;
for we must Remember, that christ was originally sent to the jews, to the lost sheep of the house of Israel; and Therefore by this Law, he was bound not to teach the worship of any other Beings, under the penalty of death;
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SECT. IV. 2 ANd therefore I observe in the next place, that Christ and his Apostles have made no alteration at all in the object of our worship. Christ urges, that Old Testament Law in answer to the Devils Temptation:
SECT. IV. 2 ANd Therefore I observe in the next place, that christ and his Apostles have made no alteration At all in the Object of our worship. christ urges, that Old Testament Law in answer to the Devils Temptation:
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To their Heavenly Father, and in that form of prayer which he gave them, he teaches them to address their prayer neither to Saints nor Angels, but to God only.
To their Heavenly Father, and in that from of prayer which he gave them, he Teaches them to address their prayer neither to Saints nor Angels, but to God only.
When St. Paul charges the Heathens with Idolatry, he does it upon this account, that they joyned the worship of Creatures, with the worship of the Supreme God.
When Saint Paul charges the heathens with Idolatry, he does it upon this account, that they joined the worship of Creatures, with the worship of the Supreme God.
Because that when they knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkned.
Because that when they knew God they glorified him not as God, neither were thankful, but became vain in their Imaginations, and their foolish heart was darkened.
As that they made mean and vile representations of him, that they changed the Glory of the uncorruptible God, into an Image made like to corruptible man,
As that they made mean and vile representations of him, that they changed the Glory of the uncorruptible God, into an Image made like to corruptible man,
But this was not the only fault, but they also gave his incommunicable worship to Creatures, and worshipped and served the Creature more then the Creator, who is blessed for ever, Amen.
But this was not the only fault, but they also gave his incommunicable worship to Creatures, and worshipped and served the Creature more then the Creator, who is blessed for ever, Amen.
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Which words do plainly suppose, that they did worship the Creator of all things, but besides the Creator, (for so para may signifie) they worshipped the creature also;
Which words do plainly suppose, that they did worship the Creator of all things, but beside the Creator, (for so para may signify) they worshipped the creature also;
For the opposition lies between the Creator, and the creature, be it good or a bad creature, it matters not as to Religious Worship, which must be given to neither.
For the opposition lies between the Creator, and the creature, be it good or a bad creature, it matters not as to Religious Worship, which must be given to neither.
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Or if we render the words, as our Translators do, more then the Creator, (for para is often used comparatively) yet so it supposes, that they did worship the Creator,
Or if we render the words, as our Translators do, more then the Creator, (for para is often used comparatively) yet so it supposes, that they did worship the Creator,
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Where in opposition to the Pagan Idolatry, who worship'd a great many Gods, not as Supreme Independent Deities (for they acknowledged but one Supreme God, who made all the other Gods) but either as sharers in the Government of the World, or Mediators and Intercessors for them with the Supreme GOD, the Apostle plainly asserts, That to us Christians there is but one GOD the maker of all Things,
Where in opposition to the Pagan Idolatry, who worshipped a great many God's, not as Supreme Independent Deities (for they acknowledged but one Supreme God, who made all the other God's) but either as sharers in the Government of the World, or Mediators and Intercessors for them with the Supreme GOD, the Apostle plainly asserts, That to us Christians there is but one GOD the maker of all Things,
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And that none of the distinctions, which are used by the Church of Rome to justifie that Worship, which they pay to Saints and Angels, can have any place here, is evident from this consideration:
And that none of the Distinctions, which Are used by the Church of Room to justify that Worship, which they pay to Saints and Angels, can have any place Here, is evident from this consideration:
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If they were not known (as it is likely they were not, because the Apostles takes no notice of them) it is a plain argument, that these distinctions are of no use,
If they were not known (as it is likely they were not, Because the Apostles Takes no notice of them) it is a plain argument, that these Distinctions Are of no use,
unless they will say, that St. Paul, who was guided by an Infallible Spirit, was ignorant of some very useful and material notions about the object of Worship.
unless they will say, that Saint Paul, who was guided by an Infallible Spirit, was ignorant of Some very useful and material notions about the Object of Worship.
and therefore as the Law was at first given them by Moses, so it did still oblidge them in all such cases, wherein the Gospel did not in express terms make a change & alteration of the Law;
and Therefore as the Law was At First given them by Moses, so it did still oblige them in all such cases, wherein the Gospel did not in express terms make a change & alteration of the Law;
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and therefore since there was no such alteration made, and yet the Law against Idolatry renewed and confirmed by the authority of the Gospel, what could the Jews understand else by Idolatry,
and Therefore since there was no such alteration made, and yet the Law against Idolatry renewed and confirmed by the Authority of the Gospel, what could the jews understand Else by Idolatry,
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If we must worship one God, and none besides him, then it is Idolatry to worship any other Beeing but the Supreme God, for Idolatry consists in giving Religious worship to such Beeings,
If we must worship one God, and none beside him, then it is Idolatry to worship any other Being but the Supreme God, for Idolatry consists in giving Religious worship to such Beings,
As for the Heathens, they had corrupted all their natural notions of Idolatry, and had no sense at all of this sin till they were converted to Christianity;
As for the heathens, they had corrupted all their natural notions of Idolatry, and had no sense At all of this since till they were converted to Christianity;
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and it is not probable the Apostles would leave them to guess what Idolatry is. As for the Jews, God would not from the beginning trust to their natural notions,
and it is not probable the Apostles would leave them to guess what Idolatry is. As for the jews, God would not from the beginning trust to their natural notions,
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as most agreeable to the nature and worship of God, yet since the experience of the world, which was over-run by Idolatrous worship, sufficiently prove, that all men do not use their reason aright in these matters, God would not trust to the use of their reason in the weighty concernments of his own worship and glory,
as most agreeable to the nature and worship of God, yet since the experience of the world, which was overrun by Idolatrous worship, sufficiently prove, that all men do not use their reason aright in these matters, God would not trust to the use of their reason in the weighty concernments of his own worship and glory,
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and when they warn them against Idols and Idolatry, without giving them any new Laws about it, must in all reason be presumed to refer them to those Laws, which they already had.
and when they warn them against Idols and Idolatry, without giving them any new Laws about it, must in all reason be presumed to refer them to those Laws, which they already had.
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And therefore he adds, For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled.
And Therefore he adds, For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled.
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as you may see in Isai. 8 13. 14. and Ch. 9. 6. 7. and therefore Christ & his Apostles alwayes make their appeals to the writings of the Old Testament,
as you may see in Isaiah 8 13. 14. and Christ 9. 6. 7. and Therefore christ & his Apostles always make their appeals to the writings of the Old Testament,
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He could not introduce the worship of Saints and Angels without contradicting that Law, which commands us to worship no other Beeing but the one Supreme God.
He could not introduce the worship of Saints and Angels without contradicting that Law, which commands us to worship no other Being but the one Supreme God.
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Christ has perfected the Jewish Sacrifices, and put an end to them, by offering a more perfect and meritorious sacrifice, even the sacrifice of himself.
christ has perfected the Jewish Sacrifices, and put an end to them, by offering a more perfect and meritorious sacrifice, even the sacrifice of himself.
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The Circumcision, washings, Purifications of the Law, are perfected by the Laws of internal purity. The external Ceremonies of the Law cease, but they are perfected by an Evangelical righteousness.
The Circumcision, washings, Purifications of the Law, Are perfected by the Laws of internal purity. The external Ceremonies of the Law cease, but they Are perfected by an Evangelical righteousness.
And it is not enough to say, that these are positive Laws given to the Jews, (though that be said without any reason) for let them shew me any positive Law relating to the worship of GOD, which Christ has wholly abrogated without fulfilling it.
And it is not enough to say, that these Are positive Laws given to the jews, (though that be said without any reason) for let them show me any positive Law relating to the worship of GOD, which christ has wholly abrogated without fulfilling it.
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2. Yet as a farther proof, that Christ has made no alteration in the object of our worship, that he has not introduced the worship of Saints or Angels,
2. Yet as a farther proof, that christ has made no alteration in the Object of our worship, that he has not introduced the worship of Saints or Angels,
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or Images, into the Christian Church, which was so expresly forbid by the Jewish Law, I observe that according to our Saviours own rule, that he came not to destroy the Law and the Prophets, but to fulfil;
or Images, into the Christian Church, which was so expressly forbid by the Jewish Law, I observe that according to our Saviors own Rule, that he Come not to destroy the Law and the prophets, but to fulfil;
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or his undertaking, as the Jewish Priesthood, and Sacrifices, &c. or to prescribe that real righteousness which was signified and represented by the outward ceremony,
or his undertaking, as the Jewish Priesthood, and Sacrifices, etc. or to prescribe that real righteousness which was signified and represented by the outward ceremony,
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And therefore in this way Christ might forbid more then was forbid by the Law of Moses, but we cannot suppose that he gave liberty to do that which the law forbids, which is not to perfect, but to abrogate a Law.
And Therefore in this Way christ might forbid more then was forbid by the Law of Moses, but we cannot suppose that he gave liberty to do that which the law forbids, which is not to perfect, but to abrogate a Law.
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If this be true, then though the Heathens might mistake in the object of their worship was yet the manner of their worship was more perfect and excellent,
If this be true, then though the heathens might mistake in the Object of their worship was yet the manner of their worship was more perfect and excellent,
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For to say that God forbade the worship of any Beeing besides himself, because this liberty had been abused by the Heathens to Idolatry, is no reason at all.
For to say that God forbade the worship of any Being beside himself, Because this liberty had been abused by the heathens to Idolatry, is no reason At all.
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For though we should suppose that the Heathens worshiped evil spirits for Gods, this had been easily prevented, had God told them what Saints and Angels they should have made their addresses to;
For though we should suppose that the heathens worshipped evil spirits for God's, this had been Easily prevented, had God told them what Saints and Angels they should have made their Addresses to;
for when they had such numerous Dieties of their own to have made their application to, they would have been more easily weaned from the Gods of other Countries.
for when they had such numerous Dieties of their own to have made their application to, they would have been more Easily weaned from the God's of other Countries.
When God chose the people Israel, and separated them from the rest of the world, to his own peculiar worship and service, we cannot suppose that he did intend to forbid any acts of worship, which were a real honour to the Divine Nature, much less to forbid the most excellent and perfect acts of worship;
When God chosen the people Israel, and separated them from the rest of the world, to his own peculiar worship and service, we cannot suppose that he did intend to forbid any acts of worship, which were a real honour to the Divine Nature, much less to forbid the most excellent and perfect acts of worship;
and therefore excepting the Typical nature of that dispensation, the whole intention of the Mosaical Law was to correct those abuses, which the rest of the world was guilty of in their Religious Worship, which either respected the object or the acts of worship;
and Therefore excepting the Typical nature of that Dispensation, the Whole intention of the Mosaical Law was to correct those Abuses, which the rest of the world was guilty of in their Religious Worship, which either respected the Object or the acts of worship;
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So that God having forbid by the Law of Moses the worship of any other Beeing besides himself, is a very strong presumption, that the worship of Saints and Angels, (whatever fine excuses and Apologies may be made for it,
So that God having forbid by the Law of Moses the worship of any other Being beside himself, is a very strong presumption, that the worship of Saints and Angels, (whatever fine excuses and Apologies may be made for it,
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and if it appears, that it is neither for the glory of God, nor for the happiness and perfection of those who worship, we may certainly conclude, that our Saviour has made no alteration in the object of our worship,
and if it appears, that it is neither for the glory of God, nor for the happiness and perfection of those who worship, we may Certainly conclude, that our Saviour has made no alteration in the Object of our worship,
for he made no alteration for the worse but for the better, he fulfills and perfects Laws, which, I suppose, does not signifie, making them less perfect then they were before.
for he made no alteration for the Worse but for the better, he fulfils and perfects Laws, which, I suppose, does not signify, making them less perfect then they were before.
and therefore they reserve that worship which is due to GOD, wholly to himself, though they pay an inferiour degree of Religions Worship to Saints and Angels.
and Therefore they reserve that worship which is due to GOD, wholly to himself, though they pay an inferior degree of Religions Worship to Saints and Angels.
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For men do not alwayes trust most in those who have the greatest power, but in those by whose interest and intercession, they hope to obtain their desires of the Soveraign power.
For men do not always trust most in those who have the greatest power, but in those by whose Interest and Intercession, they hope to obtain their Desires of the Sovereign power.
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And when mens expectations are not from the Prince ▪ who has the power, but from the Favorite, whose interest directs the influences of this power to them, which otherwise would never reach them, such Favourites have more numerous dependents, more frequent addresses, more formal courtships, then the Prince himself.
And when men's Expectations Are not from the Prince ▪ who has the power, but from the Favourite, whose Interest directs the influences of this power to them, which otherwise would never reach them, such Favourites have more numerous dependents, more frequent Addresses, more formal courtships, then the Prince himself.
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For there is not a more natural notion, then to honour those for our GODS, from whose hands we receive all good things, whither we receive it from their own inherent power or not.
For there is not a more natural notion, then to honour those for our GOD'S, from whose hands we receive all good things, whither we receive it from their own inherent power or not.
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Indeed it is morally impossible, but our Religious Worship, and affiance, must be at least equally shared between the Supreme God and our Mediator, whatever he be,
Indeed it is morally impossible, but our Religious Worship, and affiance, must be At least equally shared between the Supreme God and our Mediator, whatever he be,
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so to prevent Idolatry by giving us a God incarnate, who is a proper object of Religious adoration, to be our Mediator, that seing men will worship their Mediator, they may have a God for their Mediator to worship. The sum is this:
so to prevent Idolatry by giving us a God incarnate, who is a proper Object of Religious adoration, to be our Mediator, that sing men will worship their Mediator, they may have a God for their Mediator to worship. The sum is this:
That which we ignorantly think a piece of state and greatness in earthly Monarchs, to administer the great affairs of their Kingdoms, to receive Petitions and Addresses, to bestow Favours, to administer justice by other hands, to have some great Ministers and Favourites to interpose between them and their Subject, is nothing else,
That which we ignorantly think a piece of state and greatness in earthly Monarchs, to administer the great affairs of their Kingdoms, to receive Petitions and Addresses, to bestow Favours, to administer Justice by other hands, to have Some great Ministers and Favourites to interpose between them and their Subject, is nothing Else,
but no Prince can be present in all parts of his Kingdom, nor know every particular subject, much less their particular cases, and conditions, deserts and merits;
but no Prince can be present in all parts of his Kingdom, nor know every particular Subject, much less their particular cases, and conditions, deserts and merits;
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But whoever imagines any such thing of God, denies his omnipresence, his omnipotence, his omniscience, and his particular care and providence over his Creatures.
But whoever imagines any such thing of God, Denies his omnipresence, his omnipotence, his omniscience, and his particular care and providence over his Creatures.
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then the most perfect and glorious Angels, the greatest Ministers of the Divine Providence, can challenge no share in Religious Worship, cannot be the objects of our trust or hope,
then the most perfect and glorious Angels, the greatest Ministers of the Divine Providence, can challenge no share in Religious Worship, cannot be the objects of our trust or hope,
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& will not grant our Petitions without them, or at least, that is the most certain and effectual way to obtain what we desire, to offer up our Prayers and Petitions to God by their hands.
& will not grant our Petitions without them, or At least, that is the most certain and effectual Way to obtain what we desire, to offer up our Prayers and Petitions to God by their hands.
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A Mediator of Redemption is very consistent with the perfections of the Divine Nature, and does mightily recommend both the goodness and wisdom of God to the world.
A Mediator of Redemption is very consistent with the perfections of the Divine Nature, and does mightily recommend both the Goodness and Wisdom of God to the world.
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and it was an amazing demonstration of the Divine goodness to sinners, that he found one himself, that he gave his Son to be a propitiation for our sins.
and it was an amazing demonstration of the Divine Goodness to Sinners, that he found one himself, that he gave his Son to be a propitiation for our Sins.
or any covenant of redemption (such as Saints and Angels and the blessed Virgin are made by the church of Rome) is a mighty reproach to the Divine Nature and perfections.
or any Covenant of redemption (such as Saints and Angels and the blessed Virgae Are made by the Church of Room) is a mighty reproach to the Divine Nature and perfections.
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It cloaths God with the passions and infirmities of earthly Princes; represents him as extreamly fond of some of his Creatures, and very regardless of others;
It clothes God with the passion and infirmities of earthly Princes; represents him as extremely found of Some of his Creatures, and very regardless of Others;
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as if some of his Creatures had as much the ascendant over him, as some favourites have over their Princes, who can with a words speaking have any thing of them and extort favours from them,
as if Some of his Creatures had as much the Ascendant over him, as Some favourites have over their Princes, who can with a words speaking have any thing of them and extort favours from them,
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There can be no place for such intercessions and intreaties, to an infinitely perfect Beeing (For they alwayes suppose some great weakness or defect in him who want them,
There can be no place for such intercessions and entreaties, to an infinitely perfect Being (For they always suppose Some great weakness or defect in him who want them,
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Why do we pray for our selves? Why do we pray for one another? Why do we desire the Prayers of good men here on earth? Why is it a greater reproach to the Divine Perfections to beg the Prayers of St. Paul, or St. Peter, now they are in Heaven,
Why do we pray for our selves? Why do we pray for one Another? Why do we desire the Prayers of good men Here on earth? Why is it a greater reproach to the Divine Perfections to beg the Prayers of Saint Paul, or Saint Peter, now they Are in Heaven,
which is a necessary qualification to render our prayers acceptable to God, this preserves the unity of the body of Christ, which requires a sympathy and fellow-feeling of each others sufferings, this is the foundation of publick worship when we meet together to pray with,
which is a necessary qualification to render our Prayers acceptable to God, this preserves the unity of the body of christ, which requires a Sympathy and fellow-feeling of each Others sufferings, this is the Foundation of public worship when we meet together to pray with,
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but because it serves the publick ends of Religion and Government, and is that natural homage and worship, which Creatures owe to their great Creator and Bene•actor, and Soveraign Lord.
but Because it serves the public ends of Religion and Government, and is that natural homage and worship, which Creatures owe to their great Creator and Bene•actor, and Sovereign Lord.
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But to imagine, that God needs Advocats and Mediators to solicite our cause for us in the Court of Heaven, where none of these ends can be served by it, this is a plain impeachment of his wisdom and goodness,
But to imagine, that God needs Advocates and Mediators to solicit our cause for us in the Court of Heaven, where none of these ends can be served by it, this is a plain impeachment of his Wisdom and Goodness,
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And the sum of all is this, That it is so far from advancing the Divine glory to worship Saints and Angels together with God, that it is a real reproach and dishonour to him;
And the sum of all is this, That it is so Far from advancing the Divine glory to worship Saints and Angels together with God, that it is a real reproach and dishonour to him;
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SECT VII. 2. LEt us now consider, whither the worship of Saints and Angels together with God, be a more perfect state of Religion then the worship of God alone, with respect to our selves;
SECT VII. 2. LEt us now Consider, whither the worship of Saints and Angels together with God, be a more perfect state of Religion then the worship of God alone, with respect to our selves;
and therefore such worshippers must have very imperfect and childish apprehensions of the Supreme Beeing, which is a plain proof what an imperfect state of Religion this is;
and Therefore such worshippers must have very imperfect and childish apprehensions of the Supreme Being, which is a plain proof what an imperfect state of Religion this is;
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2. This worship of Saints and Angels is a very servile state, it subjects us to our fellow-creatures, who are by nature but our equals, however are not our Gods. It is a state of liberty, freedom and honour, to be subject to God;
2. This worship of Saints and Angels is a very servile state, it subject's us to our fellow-creatures, who Are by nature but our equals, however Are not our God's It is a state of liberty, freedom and honour, to be Subject to God;
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and to worship them with Divine honours, with all humility of address, and sacred and awful regards, is to debase our selves as much below the dignity of our natures,
and to worship them with Divine honours, with all humility of address, and sacred and awful regards, is to debase our selves as much below the dignity of our nature's,
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The excellency and perfection of reasonable Creatures principally consists in their Religion, and that is the most perfect Religion, which does most advance, adorn, and perfect our Natures;
The excellency and perfection of reasonable Creatures principally consists in their Religion, and that is the most perfect Religion, which does most advance, adorn, and perfect our Nature's;
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but it is an argument of an abject mind, to be contented to worship the most excellent creatures, which is a greater dishonour then to own the vilest Slave for our Prince.
but it is an argument of an abject mind, to be contented to worship the most excellent creatures, which is a greater dishonour then to own the Vilest Slave for our Prince.
when we have no interest of our own, but it is a greater priviledge to go immediately to our Prince when we please, without any Favourite to introduce us.
when we have no Interest of our own, but it is a greater privilege to go immediately to our Prince when we please, without any Favourite to introduce us.
This is the perfect state of the Gospel, that we have received The adoption of Sons, and because we are Sons, God hath sent forth the spirit of his Son into our hearts, crying Abba Father.
This is the perfect state of the Gospel, that we have received The adoption of Sons, and Because we Are Sons, God hath sent forth the Spirit of his Son into our hearts, crying Abba Father.
The throne of Grace certainly is not the shrine of any Saints, but the immediate throne and presence of God, whither we may immediately direct our prayers through the merits and intercession of Christ.
The throne of Grace Certainly is not the shrine of any Saints, but the immediate throne and presence of God, whither we may immediately Direct our Prayers through the merits and Intercession of christ.
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Upon the same account the whole body of the Christians are called a Spiritual house, that is, the Temple of God, where he is peculiarly present to hear these Prayers that are made to him, An holy Priesthood, to offer up spiritual sacrifices acceptable to GOD through Jesus Christ. And a chosen generation, a royal priesthood,
Upon the same account the Whole body of the Christians Are called a Spiritual house, that is, the Temple of God, where he is peculiarly present to hear these Prayers that Are made to him, an holy Priesthood, to offer up spiritual Sacrifices acceptable to GOD through jesus christ. And a chosen generation, a royal priesthood,
can offer up his Prayers and Spiritual Sacrifices immediately to GOD; and that very acceptably too, through Jesus Christ our great High Priest and Mediator;
can offer up his Prayers and Spiritual Sacrifices immediately to GOD; and that very acceptably too, through jesus christ our great High Priest and Mediator;
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This is the only direction our Saviour gave his Disciples a little before his death, to ask in his name, with this promise, If ye ask any thing in my name, I will do it.
This is the only direction our Saviour gave his Disciples a little before his death, to ask in his name, with this promise, If you ask any thing in my name, I will do it.
and to give them the greater assurance of acceptance, he acquaints them with Gods great and tender affection for them, such as a Father has for his Children.
and to give them the greater assurance of acceptance, he acquaints them with God's great and tender affection for them, such as a Father has for his Children.
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And can we now imagine, that when our Saviour has purchast for us this liberty of access to God, he should send us round about by the shrines and Altars of numerous & unknown Saints to the Throne of Grace.
And can we now imagine, that when our Saviour has purchased for us this liberty of access to God, he should send us round about by the shrines and Altars of numerous & unknown Saints to the Throne of Grace.
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because our heavenly Father hath such a tender affection for all the Disciples of Christ, can we think it necessary to pray to St. Paul and St. Peter, and the Virgin Mary to pray for us.
Because our heavenly Father hath such a tender affection for all the Disciples of christ, can we think it necessary to pray to Saint Paul and Saint Peter, and the Virgae Marry to pray for us.
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as the Apostle to the Hebrews speaks, Having therefore Brethren boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh,
as the Apostle to the Hebrews speaks, Having Therefore Brothers boldness to enter into the Holiest by the blood of jesus, by a new and living Way, which he hath consecrated for us through the Vail, that is to say, his Flesh,
But the worship of Saints and Angels removes us at a great distance from God, as not daring to approach his presence without the mediation of some Favourite Saint.
But the worship of Saints and Angels removes us At a great distance from God, as not daring to approach his presence without the mediation of Some Favourite Saint.
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SECT. VIII. 5. THat the Gospel of our Saviour has made no alteration in the object of our worship, appears from that Analogy which there is and ought to be, between the Jewish and Christian Worship.
SECT. VIII. 5. THat the Gospel of our Saviour has made no alteration in the Object of our worship, appears from that Analogy which there is and ought to be, between the Jewish and Christian Worship.
The Jewish and Christian Church are but one Church, and their worship the same worship, only with this difference, that the Jewish worship was in Type and Figure,
The Jewish and Christian Church Are but one Church, and their worship the same worship, only with this difference, that the Jewish worship was in Type and Figure,
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So that if it appear, not only from the express letter of the Law of Moses, but from all the Types and Figures of the Law, that God only was to be worshiped by the Jewish Church;
So that if it appear, not only from the express Letter of the Law of Moses, but from all the Types and Figures of the Law, that God only was to be worshipped by the Jewish Church;
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then the whole Christian worship, which was signified and prefigured by these Types, must be peculiar and appropriate to the one Supreme GOD. As for instance.
then the Whole Christian worship, which was signified and prefigured by these Types, must be peculiar and Appropriate to the one Supreme GOD. As for instance.
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now we know Gods dwelling in the Temple at Jerusalem, was only a Type and Figure of Gods dwelling in Humane Nature, upon which account Christ calls his body the Temple;
now we know God's Dwelling in the Temple At Jerusalem, was only a Type and Figure of God's Dwelling in Humane Nature, upon which account christ calls his body the Temple;
and Christ considered as God Incarnate, as God dwelling in humane nature is the only Temple where all our worship must be offered to GOD, that is, we shall find acceptance with God only in his name and mediation:
and christ considered as God Incarnate, as God Dwelling in humane nature is the only Temple where all our worship must be offered to GOD, that is, we shall find acceptance with God only in his name and mediation:
and offers no Sacrifice for us, and therefore the Gospel allows of no such Mediators neither, who mediate only by their prayers, without a Sacrifice, such Mediators as the Church of Rome makes of Saints and Angels and the Virgin Mary; but we have onely one Mediator;
and offers no Sacrifice for us, and Therefore the Gospel allows of no such Mediators neither, who mediate only by their Prayers, without a Sacrifice, such Mediators as the Church of Room makes of Saints and Angels and the Virgae Marry; but we have only one Mediator;
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now the Holy of Holies was a Type of Heaven, and therefore this plainly signified, that under the Gospel, there should be but one High Priest and Mediator, to offer up our Prayers and Supplications in Heaven, He and He only, who enters into Heaven with his own Blood,
now the Holy of Holies was a Type of Heaven, and Therefore this plainly signified, that under the Gospel, there should be but one High Priest and Mediator, to offer up our Prayers and Supplications in Heaven, He and He only, who enters into Heaven with his own Blood,
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Whoever acknowledges that the Priesthood and Ministry of the Law was Typical of the Evangelical Priesthood and Worship, cannot avoid the force of this argument,
Whoever acknowledges that the Priesthood and Ministry of the Law was Typical of the Evangelical Priesthood and Worship, cannot avoid the force of this argument,
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and whoever will not acknowledge this, must reject most of St. Paul's Epistles, especially the Epistle to the Hebrews, which proceeds wholly upon this way of reasoning:
and whoever will not acknowledge this, must reject most of Saint Paul's Epistles, especially the Epistle to the Hebrews, which proceeds wholly upon this Way of reasoning:
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Now this manifestly justifies the worship of the Church of England, as true Christian worship, for we worship One God through one Mediator, who offered himself a sacrifice for us,
Now this manifestly Justifies the worship of the Church of England, as true Christian worship, for we worship One God through one Mediator, who offered himself a sacrifice for us,
when she sends us to the Shrines and Altars of so many several Saints, surely this cannot answer to that one Temple at Jerusalem, where God alone was to be worshipped, there are many Temples and Mercyseats now,
when she sends us to the Shrines and Altars of so many several Saints, surely this cannot answer to that one Temple At Jerusalem, where God alone was to be worshipped, there Are many Temples and Mercyseats now,
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When she advances Saints and Angels to the Office of Mediators and Intercessors in Heaven, this contradicts the Type of One High Preist, who alone might enter into the Holy of Holies, which was a type of Heaven;
When she advances Saints and Angels to the Office of Mediators and Intercessors in Heaven, this contradicts the Type of One High Priest, who alone might enter into the Holy of Holies, which was a type of Heaven;
for there is some difference between having one Mediator in Heaven, (and there can be no more under the Gospel to answer to the Typical High Priest under the Law) and having a hundred Mediators in Heaven together with our Typical High Priest.
for there is Some difference between having one Mediator in Heaven, (and there can be no more under the Gospel to answer to the Typical High Priest under the Law) and having a hundred Mediators in Heaven together with our Typical High Priest.
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To have a Mediator of pure Intercession in Heaven, who never offered any Sacrifice for us, cannot answer to the High Priest under the Law, who could not enter into the Holy of Holies without the blood of sacrifice.
To have a Mediator of pure Intercession in Heaven, who never offered any Sacrifice for us, cannot answer to the High Priest under the Law, who could not enter into the Holy of Holies without the blood of sacrifice.
The High Priests entering but once a year into the Holy of Holies, which was typical of Christs entering once into Heaven to interceed for us, cannot be reconciled with a new succession of Mediators,
The High Priests entering but once a year into the Holy of Holies, which was typical of Christ entering once into Heaven to intercede for us, cannot be reconciled with a new succession of Mediators,
So that either the Law was not typical of the state of the Gospel, or the Worship of Saints and Angels, which is so contrary to all the types and figures of the Law, cannot be true Christian Worship.
So that either the Law was not typical of the state of the Gospel, or the Worship of Saints and Angels, which is so contrary to all the types and figures of the Law, cannot be true Christian Worship.
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that Christ and his Apostles have made no alteration in the object of the worship, appears from hence, that de facto there is no such Law in the Gospel for the worship of any other Beeing besides the One supreme God.
that christ and his Apostles have made no alteration in the Object of the worship, appears from hence, that de facto there is no such Law in the Gospel for the worship of any other Being beside the One supreme God.
The force of which argument does not consist meerly in the silence of the Gospel, that there is nothing said for it, (which the most Learned Advocates of the Church of Rome readily grant,
The force of which argument does not consist merely in the silence of the Gospel, that there is nothing said for it, (which the most Learned Advocates of the Church of Room readily grant,
The Jews were expresly commanded to worship no other Beeing, but the Lord Jehovah as I have already proved, which Law appropriates all the acts of Religious worship to one God;
The jews were expressly commanded to worship no other Being, but the Lord Jehovah as I have already proved, which Law appropriates all the acts of Religious worship to one God;
though we could by the plainest and easiest arguments prove to the conviction of all Mankind, that Saints and Angels are very fit objects of our Religious Worship,
though we could by the Plainest and Easiest Arguments prove to the conviction of all Mankind, that Saints and Angels Are very fit objects of our Religious Worship,
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and therefore all those who were under the obligation of this Law (as to be sure all natural Jews were) could not without the guilt of Idolatry give any Religious worship to any other Beeing, till this Law were expresly repeated,
and Therefore all those who were under the obligation of this Law (as to be sure all natural jews were) could not without the guilt of Idolatry give any Religious worship to any other Being, till this Law were expressly repeated,
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nay indeed, unless we can shew, that Christ himself repealed this Law, and taught the worship of Saints and Angels, the Apostles themselves could have no authority to do it,
nay indeed, unless we can show, that christ himself repealed this Law, and taught the worship of Saints and Angels, the Apostles themselves could have no Authority to do it,
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and the external circumstances of worship, yet it does as to all essentials of Faith and worship and I think the right object of Worship is the most essential thing in Religious Worship.
and the external Circumstances of worship, yet it does as to all essentials of Faith and worship and I think the right Object of Worship is the most essential thing in Religious Worship.
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and if Gentile Converts were received into the Jewish Christian Church (and Christ has but one Church of Jews and Gentiles) they must also be oblidged by all those Laws, which were then,
and if Gentile Converts were received into the Jewish Christian Church (and christ has but one Church of jews and Gentiles) they must also be obliged by all those Laws, which were then,
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That Law which commands us to worship God, and him only, must continue in full force, till GOD do as expresly declare, that he allows us to pay some degree of Religious Worship to other Beeings besides himself:
That Law which commands us to worship God, and him only, must continue in full force, till GOD do as expressly declare, that he allows us to pay Some degree of Religious Worship to other Beings beside himself:
And yet none of the Advocates of the Church of Rome (though they are not usually guilty of too much modesty) ever had the confidence to pretend an express Law for the worship of Saints and Angels,
And yet none of the Advocates of the Church of Room (though they Are not usually guilty of too much modesty) ever had the confidence to pretend an express Law for the worship of Saints and Angels,
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but only attempt to prove some other Doctrines from Scripture, from which they think they may prove by some probable consequences that which the Scripture no where plainly teaches,
but only attempt to prove Some other Doctrines from Scripture, from which they think they may prove by Some probable consequences that which the Scripture no where plainly Teaches,
1. By consequences drawn, as they pretend, from other Scripture-Doctrines; and I shall discourse this with a particular reference to the Invocation of Saints.
1. By consequences drawn, as they pretend, from other Scripture-Doctrines; and I shall discourse this with a particular Referente to the Invocation of Saints.
but because they must make a shew of saying something from Scripture, when they are to deal with such Hereticks as will be satisfied with no less authority, they endeavour to prove something else from Scripture, from whence they think by an easie consequence, they can prove the lawfulness of praying to Saints.
but Because they must make a show of saying something from Scripture, when they Are to deal with such Heretics as will be satisfied with no less Authority, they endeavour to prove something Else from Scripture, from whence they think by an easy consequence, they can prove the lawfulness of praying to Saints.
And to confirm this, they endeavour to prove, that some extraordinary Saints, whose merits are very great, do directly ascend up into Heaven unto the immediate presence of God,
And to confirm this, they endeavour to prove, that Some extraordinary Saints, whose merits Are very great, do directly ascend up into Heaven unto the immediate presence of God,
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And if after all this they can prove, that the Saints in Heaven do pray and intercede for us on Earth, they think the demonstration is complete and perfect, that therefore It is good and profitable (as the Council of Trent words it) hu•bly to invock the Saints after the manner of Suplicants,
And if After all this they can prove, that the Saints in Heaven do pray and intercede for us on Earth, they think the demonstration is complete and perfect, that Therefore It is good and profitable (as the Council of Trent words it) hu•bly to invoke the Saints After the manner of Suplicants,
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and to ••y to their prayers and help and aid to obtain blessings of God by his Son Jesus Christ our Lord, who is our only (not Intercessor and Advocate, but) Redeemer and Saviour.
and to ••y to their Prayers and help and aid to obtain blessings of God by his Son jesus christ our Lord, who is our only (not Intercessor and Advocate, but) Redeemer and Saviour.
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Suppose we should grant them, that the Saints are received into Heaven before the Resurrection, and are actually possest of all that Glory and Hapiness, which they say they are;
Suppose we should grant them, that the Saints Are received into Heaven before the Resurrection, and Are actually possessed of all that Glory and Happiness, which they say they Are;
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suppose we should grant them, that by some means unknown to us, Saints and Angels are acquainted with all that we do and suffer in this world, hea• all o•r vocal or mental prayers, which we offer to GOD or to themselves,
suppose we should grant them, that by Some means unknown to us, Saints and Angels Are acquainted with all that we do and suffer in this world, hea• all o•r vocal or mental Prayers, which we offer to GOD or to themselves,
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and that they do actually pray and interceed for us, what follows from hence? Therefore we may pray to Saints, not I hope if there can be an express Law against it.
and that they do actually pray and intercede for us, what follows from hence? Therefore we may pray to Saints, not I hope if there can be an express Law against it.
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Or 2. that this is not the sense of the Law, that they must not pray to Saints or Angels, that the Law, which forbids us to worship any Beeing but God, does not forbid the worship of Saints.
Or 2. that this is not the sense of the Law, that they must not pray to Saints or Angels, that the Law, which forbids us to worship any Being but God, does not forbid the worship of Saints.
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2. If an express Law may be disobeyed, as often as men fancy they see reason to do what the Law forbids, this overthrows the whole authority of making Laws,
2. If an express Law may be disobeyed, as often as men fancy they see reason to do what the Law forbids, this overthrows the Whole Authority of making Laws,
unless we will say, that GOD makes Laws without reason, and those who can believe that, may as easily imagine, that God will expect that those Laws he makes without reason, should be obeyed without reason also,
unless we will say, that GOD makes Laws without reason, and those who can believe that, may as Easily imagine, that God will expect that those Laws he makes without reason, should be obeyed without reason also,
and therefore when God has declared his will by an express Law, while this Law continues in force, (as it must do, till it be as expresly repealed) it is an impudent thing to urge our reasons against the obligations of it.
and Therefore when God has declared his will by an express Law, while this Law continues in force, (as it must do, till it be as expressly repealed) it is an impudent thing to urge our Reasons against the obligations of it.
So that since God has expresly forbid us to worship any Beeing besides himself, unless we can prove, that God has repealed this Law, it will never justifie the worship of Saints and Angels,
So that since God has expressly forbid us to worship any Being beside himself, unless we can prove, that God has repealed this Law, it will never justify the worship of Saints and Angels,
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3. Especially, when the matter of the Law is such, that whatever reasons may be pretended on one side or the other, it most still be acknowledged to be wholly at the will and pleasure of the Law-giver, wh•ch fide he will choose.
3. Especially, when the matter of the Law is such, that whatever Reasons may be pretended on one side or the other, it most still be acknowledged to be wholly At the will and pleasure of the Lawgiver, wh•ch fide he will choose.
And when it appears that God might forbid it if he pleases, and that he has actually forbid it by an express Law, it is time to leave off reasoning about it:
And when it appears that God might forbid it if he Pleases, and that he has actually forbid it by an express Law, it is time to leave off reasoning about it:
as I have now cited from their most celebrated Doctors, and some of which are the principles, whereon the Council of Trent founds their praying to Saints and Angels.
as I have now cited from their most celebrated Doctors, and Some of which Are the principles, whereon the Council of Trent founds their praying to Saints and Angels.
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I ask then, whither these arguments, whereby they endeavour to justifie the worship of Saints and Angels, prove that we must worship them, that such worship is their natural right, and our duty.
I ask then, whither these Arguments, whereby they endeavour to justify the worship of Saints and Angels, prove that we must worship them, that such worship is their natural right, and our duty.
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and it no where appears, where or when, or in what manner this Law was repealed, a hundred such arguments as these cannot prove it lawful to worship Saints and Angels against an express Law not to do it.
and it no where appears, where or when, or in what manner this Law was repealed, a hundred such Arguments as these cannot prove it lawful to worship Saints and Angels against an express Law not to do it.
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4. That no reason or arguments can absolve us from our obedience to any express Law, till it be as expresly repealed, appears from this, that our obligation to obedience does not depend meerly upon the reason of the Law,
4. That no reason or Arguments can absolve us from our Obedience to any express Law, till it be as expressly repealed, appears from this, that our obligation to Obedience does not depend merely upon the reason of the Law,
So that though the Church of Rome could prove, that there is no reason now against the worship of Saints and Angels, that all those reasons for which God forbad the Jews to worship any one but himself, were now ceased;
So that though the Church of Room could prove, that there is no reason now against the worship of Saints and Angels, that all those Reasons for which God forbade the jews to worship any one but himself, were now ceased;
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and yet this is the most that all their reasonings come to, that there is not the same reason for this Law under the State of the Gospel, that there was under the Jewish Oeconomy.
and yet this is the most that all their reasonings come to, that there is not the same reason for this Law under the State of the Gospel, that there was under the Jewish Oeconomy.
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and worshipping the Gods of the Aegyptians, and other Neighbour-Nations, and that this was the case also of the Christian Church at the first planting of the Gospel;
and worshipping the God's of the egyptians, and other Neighbour-Nations, and that this was the case also of the Christian Church At the First planting of the Gospel;
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and therefore not being in a state of Bliss and Glory themselves, were not yet capable of Divine Honours, could neither know our Prayers, nor intercede for us.
and Therefore not being in a state of Bliss and Glory themselves, were not yet capable of Divine Honours, could neither know our Prayers, nor intercede for us.
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and that there is not the same reason now to confine all Religious Worship to God alone, that there was in the time of Moses, what follows from hence, that therefore we may now worship Saints and Angels, notwithstanding this Law which forbids it? by no means,
and that there is not the same reason now to confine all Religious Worship to God alone, that there was in the time of Moses, what follows from hence, that Therefore we may now worship Saints and Angels, notwithstanding this Law which forbids it? by no means,
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5, That these arguments which the Roman Doctors urge, to justifie their worship of Saints and Angels, are of no force to repeal that Law, which forbids the worship of any other Beeing besides the Supreme God, appears from this, that they had no force in them to prevent the making of this Law,
5, That these Arguments which the Roman Doctors urge, to justify their worship of Saints and Angels, Are of no force to repeal that Law, which forbids the worship of any other Being beside the Supreme God, appears from this, that they had no force in them to prevent the making of this Law,
The reasons which they use, had the same force then, which they have now, and if notwithstanding all the reasons, God though• fit to forbid the worship of all Created Beings, it is ridiculous to imagine, that these reasons should supersede the obligation of that Law, which is made in contradiction to all such reasonings: as to shew this briefly.
The Reasons which they use, had the same force then, which they have now, and if notwithstanding all the Reasons, God though• fit to forbid the worship of all Created Beings, it is ridiculous to imagine, that these Reasons should supersede the obligation of that Law, which is made in contradiction to all such reasonings: as to show this briefly.
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and desire each others prayers, before and after God gave this Law on Mount Sinai, which forbids the Religious worship and invocation of any other Beeing but himself:
and desire each Others Prayers, before and After God gave this Law on Mount Sinai, which forbids the Religious worship and invocation of any other Being but himself:
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because good men might beg each others prayers on earth, for if he had, he would not have made that Law, which forbids such a Religious Invocation of any Creature.
Because good men might beg each Others Prayers on earth, for if he had, he would not have made that Law, which forbids such a Religious Invocation of any Creature.
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Thus if the Saints and Angels being in Heaven be a good reason why they should be worshipped, this was as good a reason at the giving of of the Law, as it is now;
Thus if the Saints and Angels being in Heaven be a good reason why they should be worshipped, this was as good a reason At the giving of of the Law, as it is now;
and if this were no good reason against making this law, it can be no good reason to prove the abrogation of it. •. The next way they take to evade the obligation of this law of worshipping God only, is by distinctions.
and if this were no good reason against making this law, it can be no good reason to prove the abrogation of it. •. The next Way they take to evade the obligation of this law of worshipping God only, is by Distinctions.
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They tell us, that this law is only opposed to the worship of false Gods, such Gods as the Heathens worshipped, not to the worship of Saints and Angels, who are the Friends and Favourites of God.
They tell us, that this law is only opposed to the worship of false God's, such God's as the heathens worshipped, not to the worship of Saints and Angels, who Are the Friends and Favourites of God.
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and this, for what reason I know not, they call Latria; but then there is an inferiour degree of worship, which they call Dulia, which may be given to excellent Creatures, to Saints and Angels, who reign with Christ in Heaven.
and this, for what reason I know not, they call Latria; but then there is an inferior degree of worship, which they call Dulia, which may be given to excellent Creatures, to Saints and Angels, who Reign with christ in Heaven.
but relative worship is, when we worship one Beeing out of respect to another, and thus we may worship Saints and Angels upon account of their relation to God.
but relative worship is, when we worship one Being out of respect to Another, and thus we may worship Saints and Angels upon account of their Relation to God.
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And I have three things to say on this argument. 1. That the letter of the law will admit of no such distinctions as these. 2. That the Scripture no where allows any such distinctions.
And I have three things to say on this argument. 1. That the Letter of the law will admit of no such Distinctions as these. 2. That the Scripture no where allows any such Distinctions.
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For it is impossible to have any God besides the Supreme God, in any other sense then as we worship some other Beeing, besides the Supreme God, with Divine honours;
For it is impossible to have any God beside the Supreme God, in any other sense then as we worship Some other Being, beside the Supreme God, with Divine honours;
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If we must worship and serve God only, as our Saviour expresly tells us, that we must worship no creature whatever it be, the worship of saints and Angels is as expresly forbid by this Law,
If we must worship and serve God only, as our Saviour expressly tells us, that we must worship no creature whatever it be, the worship of Saints and Angels is as expressly forbid by this Law,
Did the Heathens then worship no inferiour gods? did those who worshipped so many several gods, look •pon them all as supreme and absolute? or were they so senseless as to give supreme and soveraign worship to inferiour Deities? or does not this Law forbid the worship of those Gods, whom the Heathens worshipped as inferiour Daemons,
Did the heathens then worship no inferior God's? did those who worshipped so many several God's, look •pon them all as supreme and absolute? or were they so senseless as to give supreme and sovereign worship to inferior Deities? or does not this Law forbid the worship of those God's, whom the heathens worshipped as inferior Daemons,
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but only the worship of those Gods, whom they accounted Supreme and Soveraign? If this Law forbids the worship of all Heathen Gods and it is certain, that they worshipped a great many Gods, whom they did not account Supreme,
but only the worship of those God's, whom they accounted Supreme and Sovereign? If this Law forbids the worship of all Heathen God's and it is certain, that they worshipped a great many God's, whom they did not account Supreme,
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then there can be no place for this distinction here, for such an inferiour worship as makes an inferiour God, is as well forbid, as supreme and soveraign worship.
then there can be no place for this distinction Here, for such an inferior worship as makes an inferior God, is as well forbid, as supreme and sovereign worship.
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now I would only ask this question, whither a Jew who worshipped the God of Israel, who declared himself to be the Supreme God, could give supreme worship to any other God? this is contrary to the sense of all mankind, to worship him as Supreme, whom they do not believe to be Supreme.
now I would only ask this question, whither a Jew who worshipped the God of Israel, who declared himself to be the Supreme God, could give supreme worship to any other God? this is contrary to the sense of all mankind, to worship him as Supreme, whom they do not believe to be Supreme.
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And therefore when God forbad them to joyn the worship of any other Gods with the worship of himself, he must forbid all kinds and degrees of worship,
And Therefore when God forbade them to join the worship of any other God's with the worship of himself, he must forbid all Kinds and Degrees of worship,
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The Roman Doctors themselves grant, that the difference between supreme and subordinate or inferiour worship, does not consist in the outward Act, that all or most of the external Acts of worship may belong to both kinds, they except indeed Sacrifice,
The Roman Doctors themselves grant, that the difference between supreme and subordinate or inferior worship, does not consist in the outward Act, that all or most of the external Acts of worship may belong to both Kinds, they except indeed Sacrifice,
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Now that the Law did forbid the external acts of worship, without any regard to the intention of the worshipper, appears in this, that this Idolatrous worship was to be punished with death,
Now that the Law did forbid the external acts of worship, without any regard to the intention of the worshipper, appears in this, that this Idolatrous worship was to be punished with death,
and so this Law of putting such Idolaters to death had signified nothing, because it had been impossible for them to convict any man of Idolatry, but by his own confession:
and so this Law of putting such Idolaters to death had signified nothing, Because it had been impossible for them to convict any man of Idolatry, but by his own Confessi:
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but when the external act which is visible to all men, is sufficient to convict any man of Idolatry, it is next to a demonstration, that the Law had no respect to the degrees,
but when the external act which is visible to all men, is sufficient to convict any man of Idolatry, it is next to a demonstration, that the Law had no respect to the Degrees,
And that our Saviour in that Law, thou shalt Worship the Lord thy God, and him only shalt thou serve, had no regard to the different degrees of worship, I have already proved at large,
And that our Saviour in that Law, thou shalt Worship the Lord thy God, and him only shalt thou serve, had no regard to the different Degrees of worship, I have already proved At large,
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Thus as for their distinction between absolute and relative worship, that though we must not worship any Creature, the most excellent Saints and Angels,
Thus as for their distinction between absolute and relative worship, that though we must not worship any Creature, the most excellent Saints and Angels,
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We are there commanded to have no other Gods, to worship God and him only, which excludes Saints and Angels from being the object of our worship, as well as Devils.
We Are there commanded to have no other God's, to worship God and him only, which excludes Saints and Angels from being the Object of our worship, as well as Devils.
Now in answer to this, I only desire to know, where the Scripture has made any such distinction between worshipping good and evil Spirits, the enemies and Rivals,
Now in answer to this, I only desire to know, where the Scripture has made any such distinction between worshipping good and evil Spirits, the enemies and Rivals,
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I can find no such distinctions in Scripture, and I have a material reason to believe no such can be found, viz because there was no occasion for them.
I can find no such Distinctions in Scripture, and I have a material reason to believe no such can be found, videlicet Because there was no occasion for them.
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The Scripture no where allows us to give any kind of worship to any Creature, and therefore there was no need to distinguish between the kind and degrees of worship.
The Scripture no where allows us to give any kind of worship to any Creature, and Therefore there was no need to distinguish between the kind and Degrees of worship.
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from whence some may conclude, that God forbade the worship only of these false Gods. But we must consider, that the Law is conceived in such general terms,
from whence Some may conclude, that God forbade the worship only of these false God's But we must Consider, that the Law is conceived in such general terms,
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and particularly applies this Law to prohibite the worship of all those Gods which were then worshipped in the world, will any one in theirs wits hence conclude, that if the folly and superstition of men should set up a new race and generation of Gods in after ages, that the worship of these new Gods is not as well forbidden by this general Law,
and particularly Applies this Law to prohibit the worship of all those God's which were then worshipped in the world, will any one in theirs wits hence conclude, that if the folly and Superstition of men should Set up a new raze and generation of God's in After ages, that the worship of these new God's is not as well forbidden by this general Law,
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as the worship of those gods which were worship'd at that time when this Law was given? If this were true, possibly Pagan Rome it self was not guilty of Idolatry;
as the worship of those God's which were worshipped At that time when this Law was given? If this were true, possibly Pagan Room it self was not guilty of Idolatry;
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if we have but wit enough, to invent some new distinctions, between the worship of good and bad spirits, between Supreme and Subordinate, absolute and relative worship;
if we have but wit enough, to invent Some new Distinctions, between the worship of good and bad spirits, between Supreme and Subordinate, absolute and relative worship;
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for it is one thing to say thou shalt worship GOD only, and quite contrary to say, thou shalt worship God only and good Spirits, God with a supreme and absolute, good Spirits with a subordinate and relative worship.
for it is one thing to say thou shalt worship GOD only, and quite contrary to say, thou shalt worship God only and good Spirits, God with a supreme and absolute, good Spirits with a subordinate and relative worship.
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but what the Scripture it self owns, and therefore since those distinctions, with which the Church of Rome justifies her worship of Saints and Angels, are no where to be found in Scripture, they have no authority against an express Law.
but what the Scripture it self owns, and Therefore since those Distinctions, with which the Church of Room Justifies her worship of Saints and Angels, Are not where to be found in Scripture, they have no Authority against an express Law.
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3. The next course the Papists take to justifie their Creature-worship, in contradiction to that Law, which expresly commands us to worship none but God, is an appeal to such authorities,
3. The next course the Papists take to justify their Creature-worship, in contradiction to that Law, which expressly commands us to worship none but God, is an appeal to such authorities,
That Christ and his Apostles have not repealed this Law, I have already proved, that the whole Church in after Ages had any Authority to repeal this Law, I desire them to prove.
That christ and his Apostles have not repealed this Law, I have already proved, that the Whole Church in After Ages had any authority to repeal this Law, I desire them to prove.
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for then Christ and his Apostles preached the Gospel to little purpose, if it were in the power of the Church to make a new Gospel of it when they pleased.
for then christ and his Apostles preached the Gospel to little purpose, if it were in the power of the Church to make a new Gospel of it when they pleased.
and the Church in those Ages, which immediately succeeded the Apostles, did practise the worship of Saints and Angels, we should have reason to suspect, that we,
and the Church in those Ages, which immediately succeeded the Apostles, did practise the worship of Saints and Angels, we should have reason to suspect, that we,
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And thanks be to God, there is no appearance of creature-worship in those Ages, we dare appeal to the testimony of Fathers and Councils for above three hundred years;
And thanks be to God, there is no appearance of Creature-worship in those Ages, we Dare appeal to the testimony of Father's and Councils for above three hundred Years;
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Indeed at the latter end of the fourth Century, some of the Fathers used some Rhetorical Apostrophes to the Saints and Martyrs in in their Orations, which the Church of Rome interprets to be Prayers to them,
Indeed At the latter end of the fourth Century, Some of the Father's used Some Rhetorical Apostrophes to the Saints and Martyrs in in their Orations, which the Church of Room interprets to be Prayers to them,
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and solemn and formal Invocation, which is not my business at this time, yet there are several things very well worth our observation towards the true stating of this matter, As,
and solemn and formal Invocation, which is not my business At this time, yet there Are several things very well worth our observation towards the true stating of this matter, As,
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2. Nay, the particular sayings of these Fathers, by which the Romanists prove the Invocation of Saints, do not prove, that it was the Judgement and practice of the Church of that age.
2. Nay, the particular sayings of these Father's, by which the Romanists prove the Invocation of Saints, do not prove, that it was the Judgement and practice of the Church of that age.
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Let them shew me any Council before, or in those times, when these Fathers lived, that is in the fourth Century, which decreed the worship of Saints and Angels.
Let them show me any Council before, or in those times, when these Father's lived, that is in the fourth Century, which decreed the worship of Saints and Angels.
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and if no such thing appears, those men must be very well prepared to believe this, who will without any other evidence judge of the practice of the Church, only from some extravagant slights of Poets and Orators:
and if no such thing appears, those men must be very well prepared to believe this, who will without any other evidence judge of the practice of the Church, only from Some extravagant slights of Poets and Orators:
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and if even in those dayes, the worship of Saints was not received into the publick offices of the Church, methinks we may as well live without it still,
and if even in those days, the worship of Saints was not received into the public Offices of the Church, methinks we may as well live without it still,
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and then let them prove, that some few Fathers of the fourth Century, without the publick authority of the Church had authority enough of their own to change the object of worship, contrary as the Church in former Ages believed, to an express Divine Law, which commands us to worship none but God.
and then let them prove, that Some few Father's of the fourth Century, without the public Authority of the Church had Authority enough of their own to change the Object of worship, contrary as the Church in former Ages believed, to an express Divine Law, which commands us to worship none but God.
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3. Nay, I farther observe, that these Fathers, whose authority is urged for the invocation of Saints by the Church of Rome, do no where dogmatically and positively assert the lawfulness of Praying to Saints and Angels,
3. Nay, I farther observe, that these Father's, whose Authority is urged for the invocation of Saints by the Church of Rome, do no where dogmatically and positively assert the lawfulness of Praying to Saints and Angels,
and many Fathers of the same Age do positively deny the lawfulness of it, which is a plain argument, that it was not the judgement and practice of the Church of that Age,
and many Father's of the same Age do positively deny the lawfulness of it, which is a plain argument, that it was not the judgement and practice of the Church of that Age,
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Hear O thou Soul of great Constantius (if thou hast any sense of these things,) &c. But will you call this a Prayer to Constantius? does this Father any where assert in plain terms that it is lawful to pray to Saints departed? a hundred such sayings as these, which are no Prayers to Saints, cannot prove the lawfulness of praying to Saints against the Doctrine of the Fathers of that Age.
Hear O thou Soul of great Constantius (if thou hast any sense of these things,) etc. But will you call this a Prayer to Constantius? does this Father any where assert in plain terms that it is lawful to pray to Saints departed? a hundred such sayings as these, which Are no Prayers to Saints, cannot prove the lawfulness of praying to Saints against the Doctrine of the Father's of that Age.
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and if holy Souls did receive this favour from God to know such matters as these, that then she would kindly accept that Oration which he made in her praise, insteed of other Funeral Ocsequ•es.
and if holy Souls did receive this favour from God to know such matters as these, that then she would kindly accept that Oration which he made in her praise, instead of other Funeral Ocsequ•es.
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That Prayer is a request of some good things, made by devout Souls to God, that it is a conference with God, that it is a request offered with supplication to God.
That Prayer is a request of Some good things, made by devout Souls to God, that it is a conference with God, that it is a request offered with supplication to God.
honorandi ergo sunt propter imitationem, non adorandi propter Religionem, they are to be honoured for imitation, not to be adored as an act of Religion.
Honorandi ergo sunt propter imitationem, non adorandi propter Religionem, they Are to be honoured for imitation, not to be adored as an act of Religion.
and those who upon these Principles, condemned the worship of the most perfect and excellent Creature, could never allow, the worship of Saints and Angels.
and those who upon these Principles, condemned the worship of the most perfect and excellent Creature, could never allow, the worship of Saints and Angels.
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Since there is an express Law against the worship of any other Beeing besides the supreme God, the Lord Jehovah, which never was expresly repealed, whatever plausible reasons •ay be urged for the worship of Saints and Angels, they cannot justifie us in acting contrary to an express Law of God. THE END.
Since there is an express Law against the worship of any other Being beside the supreme God, the Lord Jehovah, which never was expressly repealed, whatever plausible Reasons •ay be urged for the worship of Saints and Angels, they cannot justify us in acting contrary to an express Law of God. THE END.
A DISCOURSE CONCERNING THE CELEBRATION OF Divine Service. IN AN UNKNOWN TONGUE UPon this Argument the Church of England doth fully declare it self in these words.
A DISCOURSE CONCERNING THE CELEBRATION OF Divine Service. IN an UNKNOWN TONGUE UPon this Argument the Church of England does Fully declare it self in these words.
Mercer, a very learned person, and Professor of Hebrew at Paris, is so free as to say, Temere fecerunt, &c. They amongst us have done rashly, that brought in the Custome of praying in an Ʋnknown Tongue, which very often neither they themselves, nor our people understand.
Mercer, a very learned person, and Professor of Hebrew At paris, is so free as to say, Temere fecerunt, etc. They among us have done rashly, that brought in the Custom of praying in an Ʋnknown Tongue, which very often neither they themselves, nor our people understand.
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And Cardinal Cajetan saith, Melius est, &c. It is better for our Church that the publick Prayers in the Congregation be said in a Tongue common to the Priests and People, and not in Latine.
And Cardinal Cajetan Says, Better est, etc. It is better for our Church that the public Prayers in the Congregation be said in a Tongue Common to the Priests and People, and not in Latin.
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Others of them are of another Mind, and say that the having Divine Service in a Tongue known to the people is new and prophane, and the Doctrine requiring it Diaboli calliditatem s•pit, smells of the craft of the Devil.
Others of them Are of Another Mind, and say that the having Divine Service in a Tongue known to the people is new and profane, and the Doctrine requiring it Diaboli calliditatem s•pit, smells of the craft of the devil.
With what consistence soever the former sort may speak to Truth and Reason, yet I am sure the later speak with consistence enough to the Opinion, Declarations and Practice of their church;
With what consistence soever the former sort may speak to Truth and Reason, yet I am sure the later speak with consistence enough to the Opinion, Declarations and Practice of their Church;
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as is evident from the Council of Tre•t (the present Standard of the Doctrine of the church of Rome) which I find thus Englished to my Hands by a noted person of their church.
as is evident from the Council of Tre•t (the present Standard of the Doctrine of the Church of Room) which I find thus Englished to my Hands by a noted person of their Church.
Though the Mass contain [ great ] instruction for GODS faithful people, yet it seemed not expedient to the Fathers (of the council) that it should be celebrated every where in the Vulgar Tongue:
Though the Mass contain [ great ] instruction for GOD'S faithful people, yet it seemed not expedient to the Father's (of the council) that it should be celebrated every where in the vulgar Tongue:
Wherefore retaining in all churches, the ancient Rite (or rather in all places the ancient Rite of every church) approved by the Holy Roman church, the Mother and Mistress of all churches;
Wherefore retaining in all Churches, the ancient Rite (or rather in all places the ancient Rite of every Church) approved by the Holy Roman Church, the Mother and Mistress of all Churches;
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lest Christs Sheep should hunger, and the children asking Bread, none should be found to break it to them, the Holy Synod commands Pastors and all that have care of Souls, that during the celebration of Mass, they should frequently either by themselves,
lest Christ Sheep should hunger, and the children asking Bred, none should be found to break it to them, the Holy Synod commands Pastors and all that have care of Souls, that during the celebration of Mass, they should frequently either by themselves,
or others, expound some part of those things, which are read in it, and among others things let them explain the Mystery of the most Holy Sacrifice, (the words are, Some of this Holy Sacrifice) es•pecially on Sundays and Feasts.
or Others, expound Some part of those things, which Are read in it, and among Others things let them explain the Mystery of the most Holy Sacrifice, (the words Are, some of this Holy Sacrifice) es•pecially on Sundays and Feasts.
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To this I shall add for a conclusion, the Judgment of the late Pope Alexander the Seventh, in a Brief he sent to the clergy of France about a Translation of the Missal into that Language, at that time newly published;
To this I shall add for a conclusion, the Judgement of the late Pope Alexander the Seventh, in a Brief he sent to the Clergy of France about a translation of the Missal into that Language, At that time newly published;
in which he saith, that Some Sons of Perdition had arrived to that madness, as to Translate and publish it, &c. A Novelty we abhor and detest as the Seed-plot of disobedience, rashness, sedition,
in which he Says, that some Sons of Perdition had arrived to that madness, as to Translate and publish it, etc. A Novelty we abhor and detest as the Seedplot of disobedience, rashness, sedition,
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and schism, and of many other evils, and therefore that French Missal, or what shall hereafter be published in any other manner, we condemn. reprobate and forbid.
and Schism, and of many other evils, and Therefore that French Missal, or what shall hereafter be published in any other manner, we condemn. Reprobate and forbid.
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From all which we may perceive, what an evident repugnancy there is betwixt the Doctrine of the Church of England, and that of Rome in the matter before us:
From all which we may perceive, what an evident repugnancy there is betwixt the Doctrine of the Church of England, and that of Room in the matter before us:
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Thirdly, I shall inquire, whither the celebrating Service in a Tongue not understood by the people, hath been the ancient custome of every Church? For so much also is affirmed by that Council,
Thirdly, I shall inquire, whither the celebrating Service in a Tongue not understood by the people, hath been the ancient custom of every Church? For so much also is affirmed by that Council,
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Fifthly, I shall inquire whither'upon the whole, the publick Service of God ought not to be celebrated in a Tongue vulgarly understood? Which Proposition whosoever holds, is anathematized by the foresaid Council:
Fifthly, I shall inquire whither'upon the Whole, the public Service of God ought not to be celebrated in a Tongue vulgarly understood? Which Proposition whosoever holds, is anathematized by the foresaid Council:
TOward the fixing the sense of this Phrase, we are to observe, 1. That there is the Vulgar Tongue of a Country, which is universally understood by the Natives of what rank or quality soever.
Towards the fixing the sense of this Phrase, we Are to observe, 1. That there is the vulgar Tongue of a Country, which is universally understood by the Natives of what rank or quality soever.
which differences of Words, or pronounciation do not so alter the Tongue, but that throughout under all these variations it agrees in much more then it differs;
which differences of Words, or Pronunciation do not so altar the Tongue, but that throughout under all these variations it agrees in much more then it differs;
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or fashionableness of it, so far prevails, as to be the Standard of the Tongue, and to be used in Writing Books, Letters, &c. And is understood by all.
or fashionableness of it, so Far prevails, as to be the Standard of the Tongue, and to be used in Writing Books, Letters, etc. And is understood by all.
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or by any other cause comes to be so altered, as the Mother and Original Tongue is not to be understood (as Ledesma saith it is in Spain) then it is no longer a Vulgar Tongue,
or by any other cause comes to be so altered, as the Mother and Original Tongue is not to be understood (as Ledesma Says it is in Spain) then it is no longer a vulgar Tongue,
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Thus it was anciently in many places with the Greek and Latin. The former of which, was once the common Tongue of a great part of the then known World,
Thus it was anciently in many places with the Greek and Latin. The former of which, was once the Common Tongue of a great part of the then known World,
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And the Latin was so well known, understood, and commonly spoken together with the Vulgar Tongue in diverse countries, (through the industry of the Romans in their several Provinces) that the Vulgar was scarcely more.
And the Latin was so well known, understood, and commonly spoken together with the vulgar Tongue in diverse countries, (through the industry of the Romans in their several Provinces) that the vulgar was scarcely more.
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Thus we find it in the Proconsular Africa, where (though accurately spoken then at Rome) it was so well understood, that St. Austin saith, he learned that Language of his Nurse,
Thus we find it in the Proconsular Africa, where (though accurately spoken then At Room) it was so well understood, that Saint Austin Says, he learned that Language of his Nurse,
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And such a common Tongue is French in Flanders, Lingua Franca in the Streights, and English in some parts of Wales. III. There is a Learned Tongue, which though common amongst the Learned, yet they being few in comparison of the Vulgar, that understand it not, it cannot be called a common Tongue: Such are Greek and Latin now.
And such a Common Tongue is French in Flanders, Lingua France in the Straights, and English in Some parts of Wales. III. There is a Learned Tongue, which though Common among the Learned, yet they being few in comparison of the vulgar, that understand it not, it cannot be called a Common Tongue: Such Are Greek and Latin now.
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The use of all this niceness, is partly to clear the state of the Question, and partly to prevent many of the Objections which the case is cumbred with:
The use of all this niceness, is partly to clear the state of the Question, and partly to prevent many of the Objections which the case is cumbered with:
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Do they undertake to shew how unfit and unreasonable it is to translate the Service or Scriptures into a Vulgar Tongue? They endeavour to make it out by shewing how unfit it is to think of Translating,
Do they undertake to show how unfit and unreasonable it is to translate the Service or Scriptures into a vulgar Tongue? They endeavour to make it out by showing how unfit it is to think of Translating,
and how unreasonable it is to expect they should be translated into the several Dialects of each Tongue? Would they farther shew that the Divine Offices, &c. were not of old so translated? they attempt to prove it from their not having been translated? into different Dialects.
and how unreasonable it is to expect they should be translated into the several Dialects of each Tongue? Would they farther show that the Divine Offices, etc. were not of old so translated? they attempt to prove it from their not having been translated? into different Dialects.
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Farthermore, would they prove, that anciently the Christian Churches used not a Vulgar Tongue in Divine Service? they presently multiply Authorities to shew, that in many places they used Greek and Latine, and that Greek and Latine were oftentimes not the Vulgar Tongues where they were so used.
Farthermore, would they prove, that anciently the Christian Churches used not a vulgar Tongue in Divine Service? they presently multiply Authorities to show, that in many places they used Greek and Latin, and that Greek and Latin were oftentimes not the vulgar Tongues where they were so used.
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As if the common Tongue (for such were those two in elder in times, where they were not the Vulgar) was opposed to the Vulgar as much as unknown is to known•;
As if the Common Tongue (for such were those two in elder in times, where they were not the vulgar) was opposed to the vulgar as much as unknown is to known•;
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and in the neighbouring Countries, they had the Scriptures, if not their Divine Service in Greek. Not observing that Greek was the common Tongue of those parts,
and in the neighbouring Countries, they had the Scriptures, if not their Divine Service in Greek. Not observing that Greek was the Common Tongue of those parts,
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and that both that and a Vulgar were there freely and generally spoken, as Greek and Latine, as well as the Gallick Tongues were so frequent in Massilia, that it was called Trilinguis, as S. Jerome shews in the same Dissertation of his.
and that both that and a vulgar were there freely and generally spoken, as Greek and Latin, as well as the Gallic Tongues were so frequent in Massilia, that it was called Trilinguis, as S. Jerome shows in the same Dissertation of his.
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So that these two, the Common and Vulgar, are so far from being inconsistent, that (notwithstanding the bold saying of our Countreyman Sanders, That the common people understand nothing but their Mother Tongue.) The experience of all Ages,
So that these two, the Common and vulgar, Are so Far from being inconsistent, that (notwithstanding the bold saying of our Countryman Sanders, That the Common people understand nothing but their Mother Tongue.) The experience of all Ages,
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But to proceed would they demonstrate that they do and may lawfully use the Latine now in Divine Service, they attempt with great industry to prove that both that and the Greek were anciently used therein.
But to proceed would they demonstrate that they do and may lawfully use the Latin now in Divine Service, they attempt with great industry to prove that both that and the Greek were anciently used therein.
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And so they confound the learned and the common Tongues, and compare those times and places, in which the Latin and Greek were commonly known and understood, with our times and places, in which neither of them are understood but by the learned.
And so they confound the learned and the Common Tongues, and compare those times and places, in which the Latin and Greek were commonly known and understood, with our times and places, in which neither of them Are understood but by the learned.
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Lastly, Would they shew that S. Paul; in 1 Corinthia•s, 14. doth not oppose Service in Latine, they undertake to shew, That he opposeth no other Service then what is altogether unknown and no Body understands,
Lastly, Would they show that S. Paul; in 1 Corinthia•s, 14. does not oppose Service in Latin, they undertake to show, That he Opposeth no other Service then what is altogether unknown and no Body understands,
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as Persick and Arabick, and that he doth not condemn a Learned Tongue; thereby supposing the Learned Tongue and Tongue altogether unknown to be different in kind.
as Persick and Arabic, and that he does not condemn a Learned Tongue; thereby supposing the Learned Tongue and Tongue altogether unknown to be different in kind.
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For if they plead for their Latin Service, as Greek was in Galatia, and Latin in Africa, who is their Adversary? For these Tongues were (as I have shewed) in those and the like places as well or litle less spoken and understood then the Vulgar and Mother Tongues.
For if they plead for their Latin Service, as Greek was in Galatia, and Latin in Africa, who is their Adversary? For these Tongues were (as I have showed) in those and the like places as well or little less spoken and understood then the vulgar and Mother Tongues.
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And the Protestants do not think it unlawful to have the common Service in a Tongue which is commonly understood (though it be not the Vulgar Tongue of the Nation) especially in Maritim and Provincial Countries, where there is a concourse of diverse Nations,
And the Protestants do not think it unlawful to have the Common Service in a Tongue which is commonly understood (though it be not the vulgar Tongue of the nation) especially in Maritime and Provincial Countries, where there is a concourse of diverse nations,
and every where else, then they speak to the purpose, (for that the Reformed do oppose) but then the way of arguing hitherto taken notice of is of no use to them in the World;
and every where Else, then they speak to the purpose, (for that the Reformed do oppose) but then the Way of arguing hitherto taken notice of is of no use to them in the World;
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and is no more to the purpose then if they would undertake to prove that there is at this day a famous University at Athens, and that Latin is the Vulgar Tongue now at Rome, because these were so formerly.
and is no more to the purpose then if they would undertake to prove that there is At this day a famous university At Athens, and that Latin is the vulgar Tongue now At Room, Because these were so formerly.
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But because the Apostle (in his Discourse upon this Subject, 1. Corinthians, 14.) doth argue from the ends and use of the several Offices belonging to Divine Worship,
But Because the Apostle (in his Discourse upon this Subject, 1. Corinthians, 14.) does argue from the ends and use of the several Offices belonging to Divine Worship,
As if it were possible to assign such a vast difference betwixt them (when the Dispositions, Reasons and Ends, required and intended, are the same) that what is lawful, expedient,
As if it were possible to assign such a vast difference betwixt them (when the Dispositions, Reasons and Ends, required and intended, Are the same) that what is lawful, expedient,
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but their especial use is to offer our Hearts, desires and Wants to God, &c. As if there were no Offices in God's Worship appointed for Instruction, and increase of Knowledge; and which are performed in an Unknown Tongue amongst them, as well as Prayer.
but their especial use is to offer our Hearts, Desires and Wants to God, etc. As if there were no Offices in God's Worship appointed for Instruction, and increase of Knowledge; and which Are performed in an Unknown Tongue among them, as well as Prayer.
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Or as if their Adversaries did either deny it to be the special use of Prayer, To offer our hearts, &c. to God: Or did affirm that the special use of it is, To teach, make learned, and increase knowledge;
Or as if their Adversaries did either deny it to be the special use of Prayer, To offer our hearts, etc. to God: Or did affirm that the special use of it is, To teach, make learned, and increase knowledge;
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4. That those Offices are to be performed so as may effectually answer those Ends, and as we may receive the benefits they were appointed for: From whence it follows,
4. That those Offices Are to be performed so as may effectually answer those Ends, and as we may receive the benefits they were appointed for: From whence it follows,
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5. That if the Offices of Divine Worship are to be performed by Words, those Words and that Tongue (in which they are administred) must be such as will not obstruct but promote,
5. That if the Offices of Divine Worship Are to be performed by Words, those Words and that Tongue (in which they Are administered) must be such as will not obstruct but promote,
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and in their nature are qualified to attain those Ends. And if those Ends cannot be a••ained without the Tongue in which the service is performed be understood:
and in their nature Are qualified to attain those Ends. And if those Ends cannot be a••ained without the Tongue in which the service is performed be understood:
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and which all persons present are supposed to joyn in, and receive benefit by; then it is as necessary for the same reason to use Words significant and understood,
and which all Persons present Are supposed to join in, and receive benefit by; then it is as necessary for the same reason to use Words significant and understood,
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For, saith S. Austin, what doth the soundness of speech profit, if not followed with the Understanding of the •earer? seing there is no reason at all for our speaking,
For, Says S. Austin, what does the soundness of speech profit, if not followed with the Understanding of the •earer? sing there is no reason At all for our speaking,
Yet if the less principal be neglected, and the Service is not ordered to the encrease of Faith, Love and Devotion in those that offer it (as it cannot be where the Words,
Yet if the less principal be neglected, and the Service is not ordered to the increase of Faith, Love and Devotion in those that offer it (as it cannot be where the Words,
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when it is performed in a Tongue that is not understood? The Apostle saith, That the Offices of Divine Worship are intended and should be ordered for the Edification of the Church, 1 Cor. 14. 4, 5. That is, say the Rhemists, (explaining that Phrase For increase of Faith, true Knowledge, and a good Life:
when it is performed in a Tongue that is not understood? The Apostle Says, That the Offices of Divine Worship Are intended and should be ordered for the Edification of the Church, 1 Cor. 14. 4, 5. That is, say the Rhemists, (explaining that Phrase For increase of Faith, true Knowledge, and a good Life:
But when this comes to be applyed to the Case of Divine Service administred in an unknown Tongue, they set aside the increase of Knowledge and Instruction,
But when this comes to be applied to the Case of Divine Service administered in an unknown Tongue, they Set aside the increase of Knowledge and Instruction,
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and then he must thwart not only the Apostle (who saith it is for Edification, and consequently for Instruction, a Branch of it) but also their own Church in the Council of Trent, which saith, That the Mass doth contain great Instruction for the Faithful.
and then he must thwart not only the Apostle (who Says it is for Edification, and consequently for Instruction, a Branch of it) but also their own Church in the Council of Trent, which Says, That the Mass does contain great Instruction for the Faithful.
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Or else he must say that the means of Instruction may be rendred ineffectual at the pleasure of the Church, (as it is granted it is by being in an unknown Tongue) and yet neither the Church be blamed,
Or Else he must say that the means of Instruction may be rendered ineffectual At the pleasure of the Church, (as it is granted it is by being in an unknown Tongue) and yet neither the Church be blamed,
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So that as far as Instruction is an end, and the Divine Service is a means for that Eend, it is granted that the keeping it in an Unknown Tongue doth defeat that end:
So that as Far as Instruction is an end, and the Divine Service is a means for that End, it is granted that the keeping it in an Unknown Tongue does defeat that end:
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or to defeat the Means of that End that he hath appointed it for? What an injury to the Souls of Men? And how much accessory must that Church be to the Miscarriage and Damnation of such as perish for want of that knowledge and Instruction the Service and Offices of the Church do contain,
or to defeat the Means of that End that he hath appointed it for? What an injury to the Souls of Men? And how much accessory must that Church be to the Miscarriage and Damnation of such as perish for want of that knowledge and Instruction the Service and Offices of the Church do contain,
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So that what more self evident, then that Ignorance is the Mother of Devotion? But yet as plain as it is, the saying is so downright a contradiction to the common sense of Mankind, that I think a Man may venture as roundly to assert, that it is plain a Man may see without Light,
So that what more self evident, then that Ignorance is the Mother of Devotion? But yet as plain as it is, the saying is so downright a contradiction to the Common sense of Mankind, that I think a Man may venture as roundly to assert, that it is plain a Man may see without Light,
as affirm with them, That such as pray in Latin, though they do not understand, oftentimes pray with more Affection and Devotion then they that do understand.
as affirm with them, That such as pray in Latin, though they do not understand, oftentimes pray with more Affection and Devotion then they that do understand.
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But because this is asserted with so much confidence, and that, To say that people are not profited without they understand, is condemned not only as an erroneous, but wicked assertion;
But Because this is asserted with so much confidence, and that, To say that people Are not profited without they understand, is condemned not only as an erroneous, but wicked assertion;
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I shall look back, and (leaving the extravagancy of the latter as self-exposed) consider whither the Affections are not without benefit, and that the Soul can be devout and affected, where the Understanding is not instructed,
I shall look back, and (leaving the extravagancy of the latter as self-exposed) Consider whither the Affections Are not without benefit, and that the Soul can be devout and affected, where the Understanding is not instructed,
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1. That in all reasonable and deliberate Acts, there is more or less so necessary a concurrance of the prime faculties of the Soul, viz. the Understanding, Will and Affections, that none of them can be said to be excluded. 2. That in all such Acts if the Understanding be not the leading faculty,
1. That in all reasonable and deliberate Acts, there is more or less so necessary a concurrence of the prime faculties of the Soul, viz. the Understanding, Will and Affections, that none of them can be said to be excluded. 2. That in all such Acts if the Understanding be not the leading faculty,
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and the whole called from thence a reasonable Service. And therefore if in other Cases the affections cannot move or be profited without the help of the Understanding,
and the Whole called from thence a reasonable Service. And Therefore if in other Cases the affections cannot move or be profited without the help of the Understanding,
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then as little can it be supposed in Religion, and the Offices belonging to it, where the Understanding is Sonus Cordis (as St. Austin cals it, applying it to our purpose) The note of the Heart.
then as little can it be supposed in Religion, and the Offices belonging to it, where the Understanding is Sound Cordis (as Saint Austin calls it, applying it to our purpose) The note of the Heart.
and that they that do not understand, do pray with as little tediousness and as great Affection and Devotion as they that do understand (not to repeat the rest of the stuff before cited) is to say, that the Affections have no dependance in Nature upon the Understanding;
and that they that do not understand, do pray with as little tediousness and as great Affection and Devotion as they that do understand (not to repeat the rest of the stuff before cited) is to say, that the Affections have no dependence in Nature upon the Understanding;
or that Religion requires less of us then any other reasonable acts whatsoever, and that what we cannot do without being Lunaticks or Idiots in other matters, we may there creditably do,
or that Religion requires less of us then any other reasonable acts whatsoever, and that what we cannot do without being Lunatics or Idiots in other matters, we may there creditably do,
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This the Council of Trent doth acknowledge, when it declares, (as abovesaid) It seems not expedient to the Fathers, That the Mass be celebrated in the Vulgar Tongue:
This the Council of Trent does acknowledge, when it declares, (as abovesaid) It seems not expedient to the Father's, That the Mass be celebrated in the vulgar Tongue:
if the people may be as devout without it as with it? I shall conclude this with that of S. Austin, We ought to understand, that we may sing with humane reason, not as it were with the Voice of Birds.
if the people may be as devout without it as with it? I shall conclude this with that of S. Austin, We ought to understand, that we may sing with humane reason, not as it were with the Voice of Birds.
Since whatever Affection and Devotion is pretended to without Knowledge, is like a Vision of a mans own Heart, and not of Divine Illumination, that doth either proceed from Imagination or Imposture.
Since whatever Affection and Devotion is pretended to without Knowledge, is like a Vision of a men own Heart, and not of Divine Illumination, that does either proceed from Imagination or Imposture.
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As for Edification, that is, for increase of Faith, truth Knowledge, and a good Life, the experience of a few Years hath given all the World a full demonstration, whither our Fore-Fathers were not, &c. as devout,
As for Edification, that is, for increase of Faith, truth Knowledge, and a good Life, the experience of a few years hath given all the World a full demonstration, whither our Fore-Fathers were not, etc. as devout,
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The simple People are not bound to know to what Petition their part pertaineth, &c. It is enough that the people can tell this holy Oraison (the Pater noster) to be appointed to call upon God, &c. III. That no more is necessary;
The simple People Are not bound to know to what Petition their part pertaineth, etc. It is enough that the people can tell this holy Oraison (the Pater Noster) to be appointed to call upon God, etc. III. That no more is necessary;
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so the Church cannot be edified, without the Offices are administred in a Tongue that shall as distinctly and particularly signifie and point to the thing thereby to be expressed,
so the Church cannot be edified, without the Offices Are administered in a Tongue that shall as distinctly and particularly signify and point to the thing thereby to be expressed,
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but which he can no more do without understanding the Tongue, then He can know what motion or posture he is to observe that hath the Trumpet sounding to him without any distinction,
but which he can no more doe without understanding the Tongue, then He can know what motion or posture he is to observe that hath the Trumpet sounding to him without any distinction,
that they beg for others and themselves things Temporal, Spiritual and Eternal, that therein also they give Thanks for whatever good they have received, and do enjoy.
that they beg for Others and themselves things Temporal, Spiritual and Eternal, that therein also they give Thanks for whatever good they have received, and do enjoy.
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He may be all the while in a posture of contradiction to the Church, and have his dispositions so little suted to the solemnities of it, that the Priests may say to such, with some little variation, in the Words of the Gospel, We have piped unto you, and ye have mourned;
He may be all the while in a posture of contradiction to the Church, and have his dispositions so little suited to the solemnities of it, that the Priests may say to such, with Some little variation, in the Words of the Gospel, We have piped unto you, and you have mourned;
For even the general knowledge they pretend to, doth not proceed from the Tongue (for that they understand not) but is obtained some other way that is by some actions and Postures, some particular Words and Phrases, some Ceremon•es and Signals given in the administration of their Service:
For even the general knowledge they pretend to, does not proceed from the Tongue (for that they understand not) but is obtained Some other Way that is by Some actions and Postures, Some particular Words and Phrases, Some Ceremon•es and Signals given in the administration of their Service:
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Not many years since, in a certain City of Brabant, there was for ornament a large Statue erected at a conduit near the Market-place, to which the Country People as they passed to and fro, did often pay their Devotions (not discerning any differen• betwixt that and an image of a Saint) so much to the publick scand• 〈 ◊ 〉 •at (to prevent any such mistake for the future) it was by command transformed into a little Boy, with a change also of the posture.
Not many Years since, in a certain city of Brabant, there was for ornament a large Statue erected At a conduit near the Marketplace, to which the Country People as they passed to and from, did often pay their Devotions (not discerning any differen• betwixt that and an image of a Saint) so much to the public scand• 〈 ◊ 〉 •at (to prevent any such mistake for the future) it was by command transformed into a little Boy, with a change also of the posture.
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And yet all this being applied to a common, and not a religious Object, and being only the Fruit of Imagination and not of Instruction, it deserved another name then Devotion,
And yet all this being applied to a Common, and not a religious Object, and being only the Fruit of Imagination and not of Instruction, it deserved Another name then Devotion,
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but was addressed, by mistake, to a wrong, is not easie to discern? Farthermore, Let us suppose a Case, A person being before hand possessed with a report of certain persons met together upon a design of Conjuration, comes to the place,
but was addressed, by mistake, to a wrong, is not easy to discern? Farthermore, Let us suppose a Case, A person being before hand possessed with a report of certain Persons met together upon a Design of Conjuration, comes to the place,
On the other hand, a person comes into a place, where he finds several met together, who using much the like postures as if they were at their Devotions,
On the other hand, a person comes into a place, where he finds several met together, who using much the like postures as if they were At their Devotions,
and also Words he understands not, but what for ought he knows are the same that are used in the Church service, he falls upon his Knees, pulls out his beads, sayes an Ave Maria, or Pater noster, or what he has been used to in that kind.
and also Words he understands not, but what for ought he knows Are the same that Are used in the Church service, he falls upon his Knees, pulls out his beads, Says an Have Maria, or Pater Noster, or what he has been used to in that kind.
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in which there may be, for ought I see, as much of mystery, but no more sense then in the wonted saying of Anthony of Padua, produced by Bellarmin on this occasion, That is a perfect Prayer, in which the mind is so swallowed up into God, that it doth not understand its own Words.
in which there may be, for ought I see, as much of mystery, but no more sense then in the wonted saying of Anthony of Padua, produced by Bellarmin on this occasion, That is a perfect Prayer, in which the mind is so swallowed up into God, that it does not understand its own Words.
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Or else let them use such Words as will stir up religious Affections in the faithful, and answer the End for which they are used in publick (as they confess) For though we should be of the same mind with Bellarmin, That Instruction is not in the Sense, but in the Words;
Or Else let them use such Words as will stir up religious Affections in the faithful, and answer the End for which they Are used in public (as they confess) For though we should be of the same mind with Bellarmin, That Instruction is not in the Sense, but in the Words;
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will be accepted by God? Divine Worship respects God as its Object, and so the End of it is the giving Honour to him by suitable Thoughts, words and Actions (as has been before observed) but how that honour is to be given,
will be accepted by God? Divine Worship respects God as its Object, and so the End of it is the giving Honour to him by suitable Thoughts, words and Actions (as has been before observed) but how that honour is to be given,
And if these Ends are not respected, nor can be attained in the way of its ministration, we may be confident, That as the Worship is not then worthy of God,
And if these Ends Are not respected, nor can be attained in the Way of its ministration, we may be confident, That as the Worship is not then worthy of God,
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As it has been already shewed what those Ends are, so it has been proved, that those Ends are not to be attained, where the Service is not in a Tongue known to the people,
As it has been already showed what those Ends Are, so it has been proved, that those Ends Are not to be attained, where the Service is not in a Tongue known to the people,
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Of this I shall give an instance in Prayer, (a point most of all insisted upon) of which it is said in general in the Romish Catechism, That it is of special concernment after what manner we pray;
Of this I shall give an instance in Prayer, (a point most of all insisted upon) of which it is said in general in the Romish Catechism, That it is of special concernment After what manner we pray;
But how well and truly soever they speak in a case remote from Controversie, yet when they come to controvert the Point in hand, they do in effect unsay all that they have said;
But how well and truly soever they speak in a case remote from Controversy, yet when they come to controvert the Point in hand, they do in Effect unsay all that they have said;
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Thus the Rhemists, We doubt not but it is acceptable to God, and available to all necessities, and more agreeable to the use of all Christian people to pray in Latin then in the Vulgar,
Thus the Rhemists, We doubt not but it is acceptable to God, and available to all necessities, and more agreeable to the use of all Christian people to pray in Latin then in the vulgar,
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But setting aside the contradiction in it, they are not without some pretences to prove that the efficacy of the Divine Offices doth not depend upon the peoples understanding them.
But setting aside the contradiction in it, they Are not without Some pretences to prove that the efficacy of the Divine Offices does not depend upon the peoples understanding them.
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Now I might ease my self or these kind of Pleas, because they suppose that which has been already disproved, viz. That the affections can be benefited without the understanding.
Now I might ease my self or these kind of Pleasant, Because they suppose that which has been already disproved, viz. That the affections can be benefited without the understanding.
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Object. 1. They say, That the Children in the Temple, as well as the people cryed, Hosanna to the Son of David, Matth. 21. 16. Whereas they understood not what they said:
Object. 1. They say, That the Children in the Temple, as well as the people cried, Hosanna to the Son of David, Matthew 21. 16. Whereas they understood not what they said:
2. Supposing they did not understand, where is the consequence, that because young childrens Prayers proceeding from the instinct of God's Spirit be acceptable to God, therefore the voices of other simple folk,
2. Supposing they did not understand, where is the consequence, that Because young Children's Prayers proceeding from the instinct of God's Spirit be acceptable to God, Therefore the voices of other simple folk,
then the Ass of Balaam (if they were Sucklings, and such as could scarcely speak, as Ledesma would have it) should teach us to choose what we do not understand.
then the Ass of balaam (if they were Sucklings, and such as could scarcely speak, as Ledesma would have it) should teach us to choose what we do not understand.
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The Apostle in 1 Cor. 14. 20. doth upon this occasion exhort, Be not children in understanding, so as to think God pleased with that which doth not benefit us;
The Apostle in 1 Cor. 14. 20. does upon this occasion exhort, Be not children in understanding, so as to think God pleased with that which does not benefit us;
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or so as to think, that he who is so merciful as to accept according to what a man hath, should also be so remiss as to accept him that bringeth not what he hath.
or so as to think, that he who is so merciful as to accept according to what a man hath, should also be so remiss as to accept him that brings not what he hath.
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and therefore it is a mean way of arguing, and will receive the same answer, That they that have no use of Reason, are truly and eff•catiously baptized,
and Therefore it is a mean Way of arguing, and will receive the same answer, That they that have no use of Reason, Are truly and eff•catiously baptised,
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Monica prayed for her Son Austin with that Fervour and Devotion, with such passion and continuance, that St. Ambrose told her, It was impossible a Son of such Prayers and Tears should miscarry:
Monica prayed for her Son Austin with that Fervour and Devotion, with such passion and Continuance, that Saint Ambrose told her, It was impossible a Son of such Prayers and Tears should miscarry:
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So that upon the whole, we have reason to conclude with Sanders; That an unknown Tongue is not profitable for the People though he will not allow it for that Reason to be unlawful.
So that upon the Whole, we have reason to conclude with Sanders; That an unknown Tongue is not profitable for the People though he will not allow it for that Reason to be unlawful.
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That the Service of God is so to be ordered, as may be for the edification of the Church: •. 4, 5, 12. And that what is inconsistent with the general, much more the universal Edification of it, is not to be allowed.
That the Service of God is so to be ordered, as may be for the edification of the Church: •. 4, 5, 12. And that what is inconsistent with the general, much more the universal Edification of it, is not to be allowed.
1. Some of the Church of Rome do say, That it is evident from this place of Scripture, that a Vulgar and Known Tongue was not used in those dayes in publick Worship.
1. some of the Church of Room do say, That it is evident from this place of Scripture, that a vulgar and Known Tongue was not used in those days in public Worship.
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The first do wholly found what they have to say, upon Verse 16. How shall he that occupieth the room of the Ʋnlearned (or Idiot) say Amen, as thy giving of Thanks.
The First doe wholly found what they have to say, upon Verse 16. How shall he that occupieth the room of the Ʋnlearned (or Idiot) say Amen, as thy giving of Thanks.
This at first sight may seem a pretty Argument to one that understands no more then Latin and mischief of it is, that it's not true. Of this mind who saith,
This At First sighed may seem a pretty Argument to one that understands no more then Latin and mischief of it is, that it's not true. Of this mind who Says,
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1 That the Greek Phrase he anapleron ton topon, according to the use of that Tongue, doth not signifie one that is in the stead of an Idiot or unlearned,
1 That the Greek Phrase he anapleron tun topon, according to the use of that Tongue, does not signify one that is in the stead of an Idiot or unlearned,
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but thereby are meant all rude unlearned Men. So Chrysostom and Theophylact expound it, &c. 2, There was no such custome in Apostolical times, and long after, of one to answer in the place of the Vulgar;
but thereby Are meant all rude unlearned Men. So Chrysostom and Theophylact expound it, etc. 2, There was no such custom in Apostolical times, and long After, of one to answer in the place of the vulgar;
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After this Argument has been so clearly relinquished, it might have been omitted by us, had it not been re-assumed with no little assurance and triumph by others since Bellarmin 's time. III.
After this Argument has been so clearly relinquished, it might have been omitted by us, had it not been reassumed with no little assurance and triumph by Others since Bellarmin is time. III.
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And if a Tongue acquired be as much unknown as a Tongue infused, the Reasons being common to both, the one is as much prohibited in those circumstances as the other.
And if a Tongue acquired be as much unknown as a Tongue infused, the Reasons being Common to both, the one is as much prohibited in those Circumstances as the other.
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Nay, according to their way of arguing, it will follow, That if Tongues miraculously infused, which were a sign to them that believed not, might not be used in the cases abovesaid,
Nay, according to their Way of arguing, it will follow, That if Tongues miraculously infused, which were a Signen to them that believed not, might not be used in the cases abovesaid,
then if none understood it. (2.) There are two sorts of persons concerned, one that can say Amen, and another that cannot, whom the Apostle calls Ʋnlearned. But the Unlearned are as well (as he saith) to be respected as the Learned;
then if none understood it. (2.) There Are two sorts of Persons concerned, one that can say Amen, and Another that cannot, whom the Apostle calls Ʋnlearned. But the Unlearned Are as well (as he Says) to be respected as the Learned;
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For that is barbarous with him that is not understood, whither it be Hebrew or Arabick, Greek or Scythian, Latin or Dalmatick: In this Sense Ovid took it, speaking of, himself in Exile, amongst the Getae,
For that is barbarous with him that is not understood, whither it be Hebrew or Arabic, Greek or Scythian, Latin or Dalmatic: In this Sense Ovid took it, speaking of, himself in Exile, among the Getae,
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The Champions of this Cause in the Church of Rome, do alledge, That much of the Chapter refers to Spiritual Conferences and collocutory Exercises then used in lesser Assemblies, which they endeavour to prove more especially from the Directions given by the Apostle, Verse 27, &c.
The Champions of this Cause in the Church of Rome, do allege, That much of the Chapter refers to Spiritual Conferences and collocutory Exercises then used in lesser Assemblies, which they endeavour to prove more especially from the Directions given by the Apostle, Verse 27, etc.
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If we should grant that part of the Apostle's Discourse refers to such Conferences, yet what is this to that part of it that treats of Publick Worship? Or indeed what is it to the purpose at all,
If we should grant that part of the Apostle's Discourse refers to such Conferences, yet what is this to that part of it that treats of Public Worship? Or indeed what is it to the purpose At all,
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when there were mostly the same Offices used in one as the other, and the same End prescribed to the use of them in both? Those that do thus distinguish, have not ventured to tell us where the Apostle doth treat of the one, and where of the other:
when there were mostly the same Offices used in one as the other, and the same End prescribed to the use of them in both? Those that do thus distinguish, have not ventured to tell us where the Apostle does Treat of the one, and where of the other:
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as whither the prohibition of an Unknown Tongue, and the Argument taken from the End of Divine Offices lie not as expresly against praying as prophesying in that way? And whither the words, If I pray in an Ʋnknown Tongue, my Spirit prayeth,
as whither the prohibition of an Unknown Tongue, and the Argument taken from the End of Divine Offices lie not as expressly against praying as prophesying in that Way? And whither the words, If I pray in an Ʋnknown Tongue, my Spirit Prayeth,
but my understanding remaineth unfruitful, &c. v. 14. 16. are not as plain as he that speaketh (or prophesyeth) in an Ʋnknown Tongue, speaketh not unto Men, &c. If the prohibition be the same,
but my understanding remains unfruitful, etc. v. 14. 16. Are not as plain as he that speaks (or Prophesies) in an Ʋnknown Tongue, speaks not unto Men, etc. If the prohibition be the same,
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This will be determined partly from what hath been before said, and partly from the current of the Apostle's Discourse, who as he layes down that general, Let all things be done to Edifying;
This will be determined partly from what hath been before said, and partly from the current of the Apostle's Discourse, who as he lays down that general, Let all things be done to Edifying;
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so upon that principle, he prohibits the use of an Unknown Tongue, as inconsistent with it, Verse 14. If I pray in an Ʋnknown Tongue, my Spirit prayeth, but my understanding remaineth unfruitful.
so upon that principle, he prohibits the use of an Unknown Tongue, as inconsistent with it, Verse 14. If I pray in an Ʋnknown Tongue, my Spirit Prayeth, but my understanding remains unfruitful.
Where he doth not speak of a better and worse, and prefer that which is understood before that which is not (as they would have it) but he speaks of a good and bad;
Where he does not speak of a better and Worse, and prefer that which is understood before that which is not (as they would have it) but he speaks of a good and bad;
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And that after all their attempts to decline, pervert and overthrow it, the fourteenth Chapter of the first Epistle to the Corinthians, remains in full force against the Opinion and Practice of the Church of Rome; and is a sufficient Reason on their part, to keep the Scripture in an Unknown tongue,
And that After all their attempts to decline, pervert and overthrow it, the fourteenth Chapter of the First Epistle to the Corinthians, remains in full force against the Opinion and Practice of the Church of Room; and is a sufficient Reason on their part, to keep the Scripture in an Unknown tongue,
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1. I shall consider whither it hath been an ancient Rite? II. Whither from the time of its having been a Rite, it hath been the Rite and Custome of every Church.
1. I shall Consider whither it hath been an ancient Rite? II Whither from the time of its having been a Rite, it hath been the Rite and Custom of every Church.
I have already accounted for the Apostle's sense in this matter, which Cassander calls (after St. Chrysostome in loc.) an Apostolical Command for Service in a Tongue understood of the people.
I have already accounted for the Apostle's sense in this matter, which Cassander calls (After Saint Chrysostom in loc.) an Apostolical Command for Service in a Tongue understood of the people.
as is acknowledged) is Justine Martyr, that flourished about 150 years after Christ, who relates, That after the Bishop had concluded his Prayer and giving of Thanks, all the people did assent to it with an Amen. Which they could not have done,
as is acknowledged) is Justin Martyr, that flourished about 150 Years After christ, who relates, That After the Bishop had concluded his Prayer and giving of Thanks, all the people did assent to it with an Amen. Which they could not have done,
And the Lord of all Tongues doth hear those that pray to him in all Tongues, &c. St. Cyprian at the same time, doth say, That the Mind in Prayer doth think of nothing else but what is prayed for.
And the Lord of all Tongues does hear those that pray to him in all Tongues, etc. Saint Cyprian At the same time, does say, That the Mind in Prayer does think of nothing Else but what is prayed for.
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And therefore the Priest before Prayer doth prepare the Minds of the Brethren, by saying, Lift up your Hearts, that when the people doth answer, We lift them up unto the Lord, they may be admonished, that they ought to think of nothing but the Lord.
And Therefore the Priest before Prayer does prepare the Minds of the Brothers, by saying, Lift up your Hearts, that when the people does answer, We lift them up unto the Lord, they may be admonished, that they ought to think of nothing but the Lord.
Dionysius Alexandrinus, that lived in the same Age, in a Letter to Xystus Bishop of Rome, doth write of a person that having been baptised by Hereticks, upon the hearing the Questions and Answers at the Baptism of the Orthodox, questioned his own Baptism But saith he, we would not rebaptize him,
Dionysius Alexandrian, that lived in the same Age, in a letter to Xystus Bishop of Rome, does write of a person that having been baptised by Heretics, upon the hearing the Questions and Answers At the Baptism of the Orthodox, questioned his own Baptism But Says he, we would not rebaptize him,
St. Basil., Who flourished about the year 370. putting the Question, How the Spirit prayes, and the Mind is without Fruit? Answers, It is mean'd of those that pray in a Tongue unknown to them that hear.
Saint Basil., Who flourished about the year 370. putting the Question, How the Spirit prays, and the Mind is without Fruit? Answers, It is meaned of those that pray in a Tongue unknown to them that hear.
With him we have S. Ambr•se agreeing (that lived much about the same time) who faith, It is evident that the Mind is ignorant, where the Tongue is not understood;
With him we have S. Ambr•se agreeing (that lived much about the same time) who faith, It is evident that the Mind is ignorant, where the Tongue is not understood;
as some Latines that are wont to sing in Greek, being delighted with the sound of the Words, without understanding what they say And again, the unskilful hearing what he doth not understand, knows not the conclusion of the Prayer,
as Some Latins that Are wont to sing in Greek, being delighted with the found of the Words, without understanding what they say And again, the unskilful hearing what he does not understand, knows not the conclusion of the Prayer,
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For by those is the confirmation of the Prayer fulfilled, that do ans••• Amen. &c. And he doth shew what an honour is given to God, what a reverence is derived upon our Religion,
For by those is the confirmation of the Prayer fulfilled, that do ans••• Amen. etc. And he does show what an honour is given to God, what a Reverence is derived upon our Religion,
that the Psalm is answered, and Amen said, &c. Toward the latter end of the same Century lived S. Chrysostome, who saith, That the people are much concerned in the Prayers, that they are common to them and the Priest;
that the Psalm is answered, and Amen said, etc. Towards the latter end of the same Century lived S. Chrysostom, who Says, That the people Are much concerned in the Prayers, that they Are Common to them and the Priest;
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To conclude, Bellarmin saith, that in the Liturgy which bears this Fathers name, the parts sung by the Priest, Deacon and People, are most plainly distinguished.
To conclude, Bellarmin Says, that in the Liturgy which bears this Father's name, the parts sung by the Priest, Deacon and People, Are most plainly distinguished.
And we are farther told, That at Bethlem there resorted Gauls, Britains, Armenians, Indians, &c. And there were almost as many Choirs of Singers as of Countries;
And we Are farther told, That At Bethlehem there resorted Gauls, Britains, Armenians, Indians, etc. And there were almost as many Choirs of Singers as of Countries;
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but the people may hear and understand, and joyn with him, And that whereas the Bishops and Ministers of the Church were sometimes guilty of using barbarous and absur• Words, they that should correct it that the people may most plainly understand, and say Amen.
but the people may hear and understand, and join with him, And that whereas the Bishops and Ministers of the Church were sometime guilty of using barbarous and absur• Words, they that should correct it that the people may most plainly understand, and say Amen.
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Such is that known Edict of the Emperour Justinian (who dyed Anno 565,) in which it is thus enacted, We command all Bishops and Priests to celebrate the holy Oblation,
Such is that known Edict of the Emperor Justinian (who died Anno 565,) in which it is thus enacted, We command all Bishops and Priests to celebrate the holy Oblation,
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for so the Holy Apostle teacheth, in the first to the Corinthians, For if thou only bless with the Spirit &c. To this I shall add that of Isidore Hispalensis; that lived in the end of the fifth Century, who saith, That it behoveth that when it is sung in the Church, that all do sing;
for so the Holy Apostle Teaches, in the First to the Corinthians, For if thou only bless with the Spirit etc. To this I shall add that of Isidore Hispalensis; that lived in the end of the fifth Century, who Says, That it behooveth that when it is sung in the Church, that all do sing;
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For we read of a permission given by the Pope to the Moravians, at the instance of Cyril (who had converted them and other Nations of the Sclav•nians) to have Divine Service in their own Tongue;
For we read of a permission given by the Pope to the Moravians, At the instance of Cyril (who had converted them and other nations of the Sclav•nians) to have Divine Service in their own Tongue;
And Pope John the VIII. (not long after, in Anno 880.) writes thus to S fento opulcer, a Prince of the Sclavonians, We command that the Praises and Works of our Lord Christ, be declared in the same (Sclavonian) Tongue.
And Pope John the VIII. (not long After, in Anno 880.) writes thus to S fento opulcer, a Prince of the Slavonians, We command that the Praises and Works of our Lord christ, be declared in the same (Sclavonian) Tongue.
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but of one Faith, We therefore command that the Bishops of such Cities or Diocesses provide fit Men who shall celebrate Divine Offices according to the diversity of Tongues and Ri•es, and administer the Sacraments.
but of one Faith, We Therefore command that the Bishops of such Cities or Dioceses provide fit Men who shall celebrate Divine Offices according to the diversity of Tongues and Ri•es, and administer the Sacraments.
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This may be farther confirmed by the very Offices of the Church of Rome; but this is sufficient to shew that the Church of Rome hath departed from Scripture, Antiquity,
This may be farther confirmed by the very Offices of the Church of Room; but this is sufficient to show that the Church of Room hath departed from Scripture, Antiquity,
To this I shall only produce their own Confessions, for it is acknowledged that the Armenians, Egyptian•, Habassines, Muscovites and Sclav•nians have their Service in a Tongue known to the people.
To this I shall only produce their own Confessions, for it is acknowledged that the Armenians, Egyptian•, Habassines, Muscovites and Sclav•nians have their Service in a Tongue known to the people.
for it is ordered, That lest Christs sheep should hunger, all that have the care of Souls shall frequently expound, &c. And that we are now to consider.
for it is ordered, That lest Christ sheep should hunger, all that have the care of Souls shall frequently expound, etc. And that we Are now to Consider.
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SECT. IV Whither the Provisions made by the Council of Trent, for having some part of the Mass expounded, be sufficient to countervail the mischief of having the whole celebrated in a Tongue not understood of the People,
SECT. IV Whither the Provisions made by the Council of Trent, for having Some part of the Mass expounded, be sufficient to countervail the mischief of having the Whole celebrated in a Tongue not understood of the People,
and had not acquired so much as the art of it? What shall we think of their case, and their Church, that hath neither provided nor doth use such an Interpretation as the Apostle speaks of,
and had not acquired so much as the art of it? What shall we think of their case, and their Church, that hath neither provided nor does use such an Interpretation as the Apostle speaks of,
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as both that and the Tongue they use, do in the way by which they are obtained? If it were a translation, what a ludicrous thing would it be for a Church in its constant Service to take, suppose, the Lord's Prayer in pieces,
as both that and the Tongue they use, do in the Way by which they Are obtained? If it were a Translation, what a ludicrous thing would it be for a Church in its constant Service to take, suppose, the Lord's Prayer in Pieces,
and first pronounce it in Latin, and then in English? But as they do not permit their Offices, not the Horae B. Virginis, Breviary, or Mass book to be translated into a Vulgar Tongue:
and First pronounce it in Latin, and then in English? But as they do not permit their Offices, not the Horae B. Virginis, Breviary, or Mass book to be translated into a vulgar Tongue:
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who (after he had pleaded that an Unknown Tongue with interpretation, was the perfect fulfilling of S. Pauls advice) perceiving a difficulty behind, throws all off with this, If the Interpretation of Prayers he laid aside for a seasion, it is however not to be thought, that it is to he ommited for ever, &c. So that at most, no more was intended then a short exposition of some doctrinal Point or ceremony (which might as well be called an Exposition of the Breviary, or any other Book, containing much the same things,
who (After he had pleaded that an Unknown Tongue with Interpretation, was the perfect fulfilling of S. Paul's Advice) perceiving a difficulty behind, throws all off with this, If the Interpretation of Prayers he laid aside for a seasion, it is however not to be Thought, that it is to he ommited for ever, etc. So that At most, no more was intended then a short exposition of Some doctrinal Point or ceremony (which might as well be called an Exposition of the Breviary, or any other Book, containing much the same things,
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Insomuch as Ledesma saith, That the sense of the council was, That the people should be instructed only by Sermons, Indeed they would rather have this go for an Argument, then dispute it.
Insomuch as Ledesma Says, That the sense of the council was, That the people should be instructed only by Sermons, Indeed they would rather have this go for an Argument, then dispute it.
And therefore they wheel off again, and then tell us, That it being a known set Form, in one set Language, those that are ignorant of it at first, need not continue so,
And Therefore they wheel off again, and then tell us, That it being a known Set From, in one Set Language, those that Are ignorant of it At First, need not continue so,
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As if the poor people are inexcusable, if they do not arrrive to a sufficient knowledge of the Tongue (which must be learned before the things) without other helps then their own attention and diligence;
As if the poor people Are inexcusable, if they do not arrrive to a sufficient knowledge of the Tongue (which must be learned before the things) without other helps then their own attention and diligence;
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yet (setting aside some little Forms and Ceremonies of it) they are so ignorant of the Contents of the Missal or Mass Book, that as to the matter of it;
yet (setting aside Some little Forms and Ceremonies of it) they Are so ignorant of the Contents of the Missal or Mass Book, that as to the matter of it;
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and the same falls and postures were used in the reading of it? So that what more plain then the means they have provided is not sufficient for to instruct and edifie the people,
and the same falls and postures were used in the reading of it? So that what more plain then the means they have provided is not sufficient for to instruct and edify the people,
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and very reasonable is it that they should be so, that when they have put out the peoples Eyes, they should take good care to make the way broad and smooth for them.
and very reasonable is it that they should be so, that when they have put out the peoples Eyes, they should take good care to make the Way broad and smooth for them.
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must not the case of that people be very lamentable that are wholly left to the ability and sincerity of their Priest? who if he wants the former, may, through ignorance, turn the most solemn part of their Service,
must not the case of that people be very lamentable that Are wholly left to the ability and sincerity of their Priest? who if he Wants the former, may, through ignorance, turn the most solemn part of their Service,
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And if he wants the latter may use a Spell for Prayer, and the ancient charm of Abracadabrae for Ave Maria (as a learned person hath observed.) Nay insteed of baptizing in the sacred Name of the Father, &c. •he may do by the person,
And if he Wants the latter may use a Spell for Prayer, and the ancient charm of Abracadabrae for Have Maria (as a learned person hath observed.) Nay instead of baptizing in the sacred Name of the Father, etc. •he may do by the person,
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And neither Prayers be Prayers, nor Sacraments Sacraments, nor persons Christians, as long as the Priest doth alone know, neither Priest nor People understand.
And neither Prayers be Prayers, nor Sacraments Sacraments, nor Persons Christians, as long as the Priest does alone know, neither Priest nor People understand.
and where the sense and matter is not understood, there cannot be (as I have shewed) these dispositions of Soul, that attention of Mind, that Faith which gives the Amen to our Prayers, &c and which renders the Service acceptable to God and beneficial to our selves;
and where the sense and matter is not understood, there cannot be (as I have showed) these dispositions of Soul, that attention of Mind, that Faith which gives the Amen to our Prayers, etc. and which renders the Service acceptable to God and beneficial to our selves;
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And if so, why this diligent care to prevent and suppress it? Why this outcry against it? Why this Severity? What need of such Decrees and Anathema's of Councils? What need such Commands of the Popes for Princes to oppose it with all their force (as that of Gregory VII. to Vladislaus of Bohemia) what reason is there for a general Convention of the Clergy of a Kingdom to proceed against a translation of their Missal? When if we consult the ends for which the publick Service was in••itut•d, i• we consult the reason of the thing;
And if so, why this diligent care to prevent and suppress it? Why this outcry against it? Why this Severity? What need of such Decrees and Anathema's of Councils? What need such Commands of the Popes for Princes to oppose it with all their force (as that of Gregory VII. to Vladislaus of Bohemia) what reason is there for a general Convention of the Clergy of a Kingdom to proceed against a Translation of their Missal? When if we consult the ends for which the public Service was in••itut•d, i• we consult the reason of the thing;
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if we consult Scripture, or •ath•rs, or the practice of the Church for about seven hundred Years together, we shall find that it is not only expedient,
if we consult Scripture, or •ath•rs, or the practice of the Church for about seven hundred years together, we shall find that it is not only expedient,
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or body of Christians, that a man can with Truth afirm of it that the Doctrines which they profess, the Rules and Orders under which they live, that the frame and constitution of the Church tendeth directly to make men more pious and devout, more pe••tent and mortified, more heavenly minded,
or body of Christians, that a man can with Truth affirm of it that the Doctrines which they profess, the Rules and Order under which they live, that the frame and constitution of the Church tendeth directly to make men more pious and devout, more pe••tent and mortified, more heavenly minded,
and reform their Temper, as well as to inform their Understandings, and direct their belief. And in this particular it differs much from all the Ethicks of the learned Heathen:
and reform their Temper, as well as to inform their Understandings, and Direct their belief. And in this particular it differs much from all the Ethics of the learned Heathen:
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or with greater confidence pretend to excel the Church of England in, then by endeavouring to perswade, that the Frame of their Church is more fitted for the exciting of Devotion and a good Life then ours is,
or with greater confidence pretend to excel the Church of England in, then by endeavouring to persuade, that the Frame of their Church is more fitted for the exciting of Devotion and a good Life then ours is,
And so they will boast of their severe Rules and Orders, the Austerities of their Fasts and Penances, the strict and mortifyed Lives, the constancy and incessancy of Devotions used among them;
And so they will boast of their severe Rules and Order, the Austerities of their Fasts and Penances, the strict and mortified Lives, the constancy and incessancy of Devotions used among them;
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And all the Commendation that can be given of any Church, on Account of Devotion, must be either, that there is a true Foundation laid for it in mens Minds,
And all the Commendation that can be given of any Church, on Account of Devotion, must be either, that there is a true Foundation laid for it in men's Minds,
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and would thence inferre, that that m•st needs be the best Religion, or way of serving God in which these practices are enjoyn'd and observed, That the Tree must needs be good by such excellent Fruit•;
and would thence infer, that that m•st needs be the best Religion, or Way of serving God in which these practices Are enjoined and observed, That the Tree must needs be good by such excellent Fruit•;
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and that if all other Argument fail, yet they say they have this to show for themselves, that in their Communion there is at least somewhat more like that great Self-denial and Mor••fication so often made necessary under the Gospel,
and that if all other Argument fail, yet they say they have this to show for themselves, that in their Communion there is At least somewhat more like that great Self-denial and Mor••fication so often made necessary under the Gospel,
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then is to be found in the Reformed Churches, or particularly in the Church of England. Now laying aside all Disputes concerning Points of Doctrine, in controversie between them and us, in which it hath been abundantly shewn, that they err in matters of Faith; and that in what they differ from us, they differ also from the Scripture,
then is to be found in the Reformed Churches, or particularly in the Church of England. Now laying aside all Disputes Concerning Points of Doctrine, in controversy between them and us, in which it hath been abundantly shown, that they err in matters of Faith; and that in what they differ from us, they differ also from the Scripture,
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I'll confine my self to examine their Pre•••ce to Devotion, where I doubt not but it will sufficiently appear, that they are as much deficient also in Regularity of Practice; that there is not that true Foundation laid for such Devotion as God accepts,
I'll confine my self to examine their Pre•••ce to Devotion, where I doubt not but it will sufficiently appear, that they Are as much deficient also in Regularity of Practice; that there is not that true Foundation laid for such Devotion as God accepts,
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3. And then shew that they are so far from encouraging true Devotion, that many things both in their Doctrine and Discipline directly tend to the Destruction of it.
3. And then show that they Are so Far from encouraging true Devotion, that many things both in their Doctrine and Discipline directly tend to the Destruction of it.
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as serving to some or all of these pu•poses, which I shall represent as fairly as I can, that we may see what there is in that Church that doth answer such great pretences.
as serving to Some or all of these pu•poses, which I shall represent as fairly as I can, that we may see what there is in that Church that does answer such great pretences.
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and too often prevail, by appealin• to matters of Practice, visible to every ones Eye; an Argument to which men need not use their Reason, but their Sense;
and too often prevail, by appealin• to matters of Practice, visible to every ones Eye; an Argument to which men need not use their Reason, but their Sense;
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1. They blame the Reformation in general, as well as the Church of England, for the want of Monasteries and such other Religious Houses, which are so numerous in the Popish Countries;
1. They blame the Reformation in general, as well as the Church of England, for the want of Monasteries and such other Religious Houses, which Are so numerous in the Popish Countries;
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2. They sometimes also boast of the extraordinary Charity, and Liberality to all good and Holy Uses pressed and practised among them, which is but sparingly used, say they, among the Protestants;
2. They sometime also boast of the extraordinary Charity, and Liberality to all good and Holy Uses pressed and practised among them, which is but sparingly used, say they, among the Protestants;
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Especially their excessive Expence and Cost in building and endowing Monasteries, erecting Churches, Chappels and Crosses, their so pompous adorning the places dedicated to the Worship of God, besides their Charitable Assistance,
Especially their excessive Expense and Cost in building and endowing Monasteries, erecting Churches, Chapels and Crosses, their so pompous adorning the places dedicated to the Worship of God, beside their Charitable Assistance,
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whereas the very many dayes set apart in their Church in memory of their several Saints, they think not only afford proper Occasions, for all Acts of Religion;
whereas the very many days Set apart in their Church in memory of their several Saints, they think not only afford proper Occasions, for all Acts of Religion;
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and spend their Estates, and sometimes their Lives in, to Jerusalem, Rome, Loretto, ▪ Mount-ferrdt, to St. Thomas, at Canterbury St. Winefrid's Well,
and spend their Estates, and sometime their Lives in, to Jerusalem, Rome, Loretto, ▪ Mount-ferrdt, to Saint Thomas, At Canterbury Saint Winefrid's Well,
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And their Manuals or Books which their Priests give into the peoples hands, do not fail by all the art imaginable, to endeavour to screw up Mens Devotion,
And their Manuals or Books which their Priests give into the peoples hands, do not fail by all the art imaginable, to endeavour to screw up Men's Devotion,
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even to rapture and extasie in Commendation of these Practises and Orders, even as if they would have us believe that there is no true Religion and Devotion without these,
even to rapture and ecstasy in Commendation of these Practises and Order, even as if they would have us believe that there is no true Religion and Devotion without these,
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And besides these Matters of Practice, their are also several Doctrines, and Opinions peculiar to themselves, which they reckon do naturally tend to the advancement of true Devotion. As,
And beside these Matters of Practice, their Are also several Doctrines, and Opinions peculiar to themselves, which they reckon doe naturally tend to the advancement of true Devotion. As,
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and that we of the Church of England want one of the greatest Encouragements to Prayer and Devotion that can be, who neither own nor make use of these Helps,
and that we of the Church of England want one of the greatest Encouragements to Prayer and Devotion that can be, who neither own nor make use of these Helps,
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for here is a greater Scope and Occasion for our Prayers, we may hope to be instrumental to more good, more Persons to be relieved and helped by our Prayers,
for Here is a greater Scope and Occasion for our Prayers, we may hope to be instrumental to more good, more Persons to be relieved and helped by our Prayers,
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10. And especially their Doctrine and Practice of Confession, Penance and Absolution, they look on as so necessary to Devotion, that it is a wonder with them that there should be any shew of it, where these are received and practised:
10. And especially their Doctrine and Practice of Confessi, Penance and Absolution, they look on as so necessary to Devotion, that it is a wonder with them that there should be any show of it, where these Are received and practised:
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For a particular Consession of all Sins to a Priest being so strictly required, they say is the readiest way to bring men to a sense of, and shame for their Sins;
For a particular Confessi of all Sins to a Priest being so strictly required, they say is the Readiest Way to bring men to a sense of, and shame for their Sins;
but may be encouraged to strive more earnestly against sin for the future, the Priest gives them Absolution of what is passed, at the same time encouraging their hope,
but may be encouraged to strive more earnestly against since for the future, the Priest gives them Absolution of what is passed, At the same time encouraging their hope,
when they are so sure of the Sacraments being duly administred, and all other Acts of Authority rightly performed when the Laws of the Church for the punishment of Offenders are duly executed,
when they Are so sure of the Sacraments being duly administered, and all other Acts of authority rightly performed when the Laws of the Church for the punishment of Offenders Are duly executed,
All these things, say they, do either encourage and exc•te men to Devotion, or as•ist or direct them in their exercise of it, give more room or afford better occasions for it,
All these things, say they, do either encourage and exc•te men to Devotion, or as•ist or Direct them in their exercise of it, give more room or afford better occasions for it,
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or else shew more fully the Necessity of such and such parts of it then what is received and practised in the Church of England; and therefore the Church of England that wants these wanteth also much of the Occasion, Matter, Oppor•••ities, and Arg•••ts for Devotion:
or Else show more Fully the Necessity of such and such parts of it then what is received and practised in the Church of England; and Therefore the Church of England that Wants these Wants also much of the Occasion, Matter, Oppor•••ities, and Arg•••ts for Devotion:
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so that they laying a side all disputes concerning Articles of Faith, they doubt not but it will be readil• granted, that at least they are a more devout People; whatever their belief i•, their practies is more agreeable to that self denial, and Mortification commanded in Scripture;
so that they laying a side all disputes Concerning Articles of Faith, they doubt not but it will be readil• granted, that At least they Are a more devout People; whatever their belief i•, their practies is more agreeable to that self denial, and Mortification commanded in Scripture;
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Most of these Instances are such as may perhaps be very taking at first fight with some People, they having a shew of Regularity, Strictness and Severity,
Most of these Instances Are such as may perhaps be very taking At First fight with Some People, they having a show of Regularity, Strictness and Severity,
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so it must be granted, that it hath somewhat also to suit with and gra•ifle the melancholly Temper, where the devoutly disposed may find somewhat an agreeable Retreat:
so it must be granted, that it hath somewhat also to suit with and gra•ifle the melancholy Temper, where the devoutly disposed may find somewhat an agreeable Retreat:
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And therefore one would be apt to suspect that the most strict and severe of their Orders, were kept up rather out of a politick end to please and quiet the People,
And Therefore one would be apt to suspect that the most strict and severe of their Order, were kept up rather out of a politic end to please and quiet the People,
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yet at other times to give all Liberty, and let the Rein• loose to all kind of Debauchery, I have just reason to •ear they are not in earnest for Religion:
yet At other times to give all Liberty, and let the Rein• lose to all kind of Debauchery, I have just reason to •ear they Are not in earnest for Religion:
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Just as if I should see the same person sometimes desperately dissolute and debauch'd, and at othertimes intollerably strict and severe, and this interchangeably and often;
Just as if I should see the same person sometime desperately dissolute and debauched, and At Othertimes intolerably strict and severe, and this interchangeably and often;
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For even those things which they are used to boast most of, which I have mentioned already, we shall easily find to have little that is truly commendable, much that is greatly faulty in them;
For even those things which they Are used to boast most of, which I have mentioned already, we shall Easily find to have little that is truly commendable, much that is greatly faulty in them;
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1. As for Monkery in general, which they boast so much of calling it, Status Perfectionis & religiosus, as if besides the State of Men in Holy Orders, that were a State of Perfection, and nothing else worth the Name of Religious. We confess, that scarcely as to any thing concerning the Externals of Religion, doth the Church of England distinguish it self from the Romish Church so much,
1. As for Monkery in general, which they boast so much of calling it, Status Perfectionis & Religious, as if beside the State of Men in Holy Order, that were a State of Perfection, and nothing Else worth the Name of Religious. We confess, that scarcely as to any thing Concerning the Externals of Religion, does the Church of England distinguish it self from the Romish Church so much,
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We read indeed of some that did lead a more then ordinary severe Course, and denied themselves much of the (perhaps) lawful Pleasures of this Life, in respect to Religion and the other Life;
We read indeed of Some that did led a more then ordinary severe Course, and denied themselves much of thee (perhaps) lawful Pleasures of this Life, in respect to Religion and the other Life;
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but these were not Monks, or the modern Asceticks; tho' it hath been the way of the Church of Rome in more instances then this to impose some new thing on the World upon the Reputation of some good and reverend Old Name:
but these were not Monks, or the modern Ascetics; though it hath been the Way of the Church of Room in more instances then this to impose Some new thing on the World upon the Reputation of Some good and reverend Old Name:
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For the Lives of the ancient Aste•icks, or mortified Men, differed much from the present Monks of the Church of Rome. We find not that they engaged themselves in a solemn vow, distinct from,
For the Lives of the ancient Aste•icks, or mortified Men, differed much from the present Monks of the Church of Room. We find not that they engaged themselves in a solemn Voelli, distinct from,
then that they should once for all force themselves to it: And therefore still retained a Power to themselves, and did vary from this Method sometimes,
then that they should once for all force themselves to it: And Therefore still retained a Power to themselves, and did vary from this Method sometime,
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and even the outward good things of this Life to be the Gift and Grace of God, if they be well imployed, according to 1 Pet. 4. 10. And remembred that Saying of our Blessed Saviour, Acts 20. 35. It is more blessed to give then to receive.
and even the outward good things of this Life to be the Gift and Grace of God, if they be well employed, according to 1 Pet. 4. 10. And remembered that Saying of our Blessed Saviour, Acts 20. 35. It is more blessed to give then to receive.
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and knew not of any other Obedience due from them, but only to their Governours in Church and State, whose lawful Commands they reckoned themselves obliged to, in order to the more regular Administration of Affairs,
and knew not of any other obedience due from them, but only to their Governors in Church and State, whose lawful Commands they reckoned themselves obliged to, in order to the more regular Administration of Affairs,
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and urged as necessary to Salvation, making even the Commandments of God of none effect, as many of the Monks Rules apparently do, as might be easily made to appear.
and urged as necessary to Salvation, making even the commandments of God of none Effect, as many of the Monks Rules apparently do, as might be Easily made to appear.
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Such religious Men as these there were in the first Ages, who practised a stricter Devotion then others, that God's Name might be the more hallowed by them, the more it was profaned by the rest of the World,
Such religious Men as these there were in the First Ages, who practised a Stricter Devotion then Others, that God's Name might be the more hallowed by them, the more it was profaned by the rest of the World,
For let Men deny themselves as much as they will, and use their Christian Liberty to the Restraint of themselves by a voluntary Self denial and Mortification, to keep their bodies under,
For let Men deny themselves as much as they will, and use their Christian Liberty to the Restraint of themselves by a voluntary Self denial and Mortification, to keep their bodies under,
Nay, though a man do take on him all these Vow• of Chastity, Poverty and Obedience, and tho' they be made to his Bishop or Confes•or, who one would think were the properest persons in the Case,
Nay, though a man do take on him all these Vow• of Chastity, Poverty and obedience, and though they be made to his Bishop or Confes•or, who one would think were the properest Persons in the Case,
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and living under such and such Rule, that is so meritorious; so that by Monkery indeed, Monkerie is encouraged, and some politick and Secular Designs answered;
and living under such and such Rule, that is so meritorious; so that by Monkery indeed, Monkery is encouraged, and Some politic and Secular Designs answered;
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Moroseness, Melancholly, Censoriousness, spiritual pride, and other sins of as high a Nature as those, which by being shut up from the world he pretends to avoid.
Moroseness, Melancholy, Censoriousness, spiritual pride, and other Sins of as high a Nature as those, which by being shut up from the world he pretends to avoid.
Besides, that the Devil is alwayes busie when men are idle and Diversion and Recreation is as necessary to most Tempers, as Health, and Cheerfulness are;
Beside, that the devil is always busy when men Are idle and Diversion and Recreation is as necessary to most Tempers, as Health, and Cheerfulness Are;
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and so the commands of Scripture enjoyn us to take care to do good as well as to abstain from evil, else we shall be reckoned among the unprofitable servants.
and so the commands of Scripture enjoin us to take care to do good as well as to abstain from evil, Else we shall be reckoned among the unprofitable Servants.
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yet he that runs into a Wilderness to be wondred at and admired, and neglects the ordinary and most useful way of serving God, there is too much reason to fear he hath his Reward. At least how far soever it may please God to pardon his blind Zeal,
yet he that runs into a Wilderness to be wondered At and admired, and neglects the ordinary and most useful Way of serving God, there is too much reason to Fear he hath his Reward. At lest how Far soever it may please God to pardon his blind Zeal,
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and should have our religious Assemblies in Crypts and Vaults under the Ground, because the first Christians, in times of difficulty and persecution, often durst use no other.
and should have our religious Assemblies in Crypts and Vaults under the Ground, Because the First Christians, in times of difficulty and persecution, often durst use no other.
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And as the Solitude of a Monastick Life is no proper Assistance o• Expression of true Devotion, was not known in the first Ages of the Church and afterwards was not taken up of choice, but by Necessity:
And as the Solitude of a Monastic Life is no proper Assistance o• Expression of true Devotion, was not known in the First Ages of the Church and afterwards was not taken up of choice, but by Necessity:
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And therefore I must needs say, that it hath been very wisely ordered, that there should be new and distinct Rules made for those that delight in this solitary and Monastick way of Life:
And Therefore I must needs say, that it hath been very wisely ordered, that there should be new and distinct Rules made for those that delight in this solitary and Monastic Way of Life:
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though this be confessedly what is most commendable in their way of Life, and is the only way by which they themselves can pretend to do any Good in the World. (If I except those, which are but very •ew, that work with their hands.)
though this be confessedly what is most commendable in their Way of Life, and is the only Way by which they themselves can pretend to do any Good in the World. (If I except those, which Are but very •ew, that work with their hands.)
Praise and prayer is therefore acceptable with GOD, as it is in the voluntary Expression of our Souls, a free will-Offering and Sacrifice which we offer to GOD, in consideration of his infinite Excellencies and Perfections in himself, his former undeserved Goodness to us, and our Liableness to him.
Praise and prayer is Therefore acceptable with GOD, as it is in the voluntary Expression of our Souls, a free will-Offering and Sacrifice which we offer to GOD, in consideration of his infinite Excellencies and Perfections in himself, his former undeserved goodness to us, and our Liableness to him.
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and at so very unseasonable times, that many have confessed this strictness of their Devotions, to be of all the greatest burden of their Lives And yet this they must do in Imitation of some holy Man of Old, who is recorded to have pray'd at these Hours;
and At so very unseasonable times, that many have confessed this strictness of their Devotions, to be of all the greatest burden of their Lives And yet this they must do in Imitation of Some holy Man of Old, who is recorded to have prayed At these Hours;
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And their Devotion is little more praise-worthy then that of the Jews at Avignon, and several other Places, who are once in a Week forced to go to Church and hear a Sermon, (as these Monks are) at least to sit there whilst a Sermon is preached.
And their Devotion is little more praiseworthy then that of the jews At Avignon, and several other Places, who Are once in a Week forced to go to Church and hear a Sermon, (as these Monks Are) At least to fit there while a Sermon is preached.
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But then they are not only thus strictlie obliged to such Hours of Prayer, for that were somewhat tolerable, they might possibly be intent on their Prayers, notwithstanding.
But then they Are not only thus strictly obliged to such Hours of Prayer, for that were somewhat tolerable, they might possibly be intent on their Prayers, notwithstanding.
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At least he may be dispensed with by his Superiour, and this Dispensation is good, whither there be a just Reason or Occasion for it or no, according to an excellent Maxim of theirs, Non ad Valo rem, sed ad Justitiam requiritur Causa.
At lest he may be dispensed with by his Superior, and this Dispensation is good, whither there be a just Reason or Occasion for it or no, according to an excellent Maxim of theirs, Non ad Valo remembering, sed ad Justitiam requiritur Causa.
And if after all this, Men still will be more then they need strict in their Prayers, according to the Rules of their Orders, they almost constantlie offend in the End, and Design of their Devotions.
And if After all this, Men still will be more then they need strict in their Prayers, according to the Rules of their Order, they almost constantly offend in the End, and Design of their Devotions.
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For they do not so much as pretend that this strictness in Devotion is absolutelie necessary for their Salvation, (for else why do they not enjoin it to all, seing all have the same need of Salvation?) and therefore the sole end of all this strictness and constancy in Prayers, is only to get Heaven for others.
For they do not so much as pretend that this strictness in Devotion is absolutely necessary for their Salvation, (for Else why do they not enjoin it to all, sing all have the same need of Salvation?) and Therefore the sole end of all this strictness and constancy in Prayers, is only to get Heaven for Others.
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It countenanceth also a false and dangerous Doctrine concerning the Merit of good Works, and encourageth all vicious practices in other Men, who will hope to be saved,
It Countenanceth also a false and dangerous Doctrine Concerning the Merit of good Works, and Encourageth all vicious practices in other Men, who will hope to be saved,
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So that on many accounts, their is little of true Devoton to be found in that constant course of Prayers, said so regularlie by the Monks and Hermits; Not to mention several other particulars, concerning the Frame and Language of their Prayers, the Object or Persons worshipped or prayed to, the Persons prayed for, and the like, which I may have Occasion to mention afterwards, which being put together, do abundantlie shew the improprietie,
So that on many accounts, their is little of true Devoton to be found in that constant course of Prayers, said so regularly by the Monks and Hermit's; Not to mention several other particulars, Concerning the Frame and Language of their Prayers, the Object or Persons worshipped or prayed to, the Persons prayed for, and the like, which I may have Occasion to mention afterwards, which being put together, do abundantly show the impropriety,
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All Punishment which men inflict on themselves is not Religion, nor commendable, nor is the patient bearing of it alwayes a Sign of a true Christian Temper.
All Punishment which men inflict on themselves is not Religion, nor commendable, nor is the patient bearing of it always a Signen of a true Christian Temper.
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and if the voluntarily inflicting Punishment on themselves be a Sign of Devotion, the Priests of Baal, 1 Kings 18. must have been a very devout Generation of Men.
and if the voluntarily inflicting Punishment on themselves be a Signen of Devotion, the Priests of Baal, 1 Kings 18. must have been a very devout Generation of Men.
And it too of•en happens, that men do Actions having a shew of Sanctitie, and of great Self denial, which yet are received by God only, with a who hath required this at your hands?
And it too of•en happens, that men do Actions having a show of Sanctity, and of great Self denial, which yet Are received by God only, with a who hath required this At your hands?
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And therefore he ought often to deny himself somewhat for the Sake of Christ, that he may give full proof to himself, that his mind is affected as it ought to be:
And Therefore he ought often to deny himself somewhat for the Sake of christ, that he may give full proof to himself, that his mind is affected as it ought to be:
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For if this Course were allowed or followed, the worst People, and they that know least how to use an Estate well, would be the richest and Owners of all,
For if this Course were allowed or followed, the worst People, and they that know least how to use an Estate well, would be the Richest and Owners of all,
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And besides all this, their insisting so strictly on these pieces of Austerity, and placing such Religion and Perfection in them, is of very ill consequence to other purposes.
And beside all this, their insisting so strictly on these Pieces of Austerity, and placing such Religion and Perfection in them, is of very ill consequence to other Purposes.
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It makes men to acquiesce in the means as the end, to content themselves with having performed their Fasts, their Number of Prayers and Lashes, without ever aiming at any Reformation and Change of Temper and Practises;
It makes men to acquiesce in the means as the end, to content themselves with having performed their Fasts, their Number of Prayers and Lashes, without ever aiming At any Reformation and Change of Temper and Practises;
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And this extraordinary pretence to Severity, brings the Persons of such Men into Esteem, whatever their Principles, Opinions and Practices otherwise are, and so injures Religion.
And this extraordinary pretence to Severity, brings the Persons of such Men into Esteem, whatever their Principles, Opinions and Practices otherwise Are, and so injures Religion.
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It strikes at the very Foundation of our Religion, for Men to be made to believe, that the living or dying in the Habit of this or that severe Order of Monks, will have an Influence on the Soul,
It strikes At the very Foundation of our Religion, for Men to be made to believe, that the living or dying in the Habit of this or that severe Order of Monks, will have an Influence on the Soul,
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but their Parents send them thither as a pretty cheap way of providing for their younger Children, that so they may be able the more honourably to dispose of the rest agreeablie to the Grandeur of the Family.
but their Parents send them thither as a pretty cheap Way of providing for their younger Children, that so they may be able the more honourably to dispose of the rest agreeably to the Grandeur of the Family.
For instead of benefiting the publick, which they pretend, it robbeth the World of many an one that would have been useful to it in an Active Life and Station.
For instead of benefiting the public, which they pretend, it robbeth the World of many an one that would have been useful to it in an Active Life and Station.
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And the best that can be said in the the case, is, that the Persons who thus confine and shut vp their Children and Relations, are like to the Persecutors, who in the like manner shut up S. Cyprian, which certainly was Cruelty in them,
And the best that can be said in the the case, is, that the Persons who thus confine and shut up their Children and Relations, Are like to the Persecutors, who in the like manner shut up S. Cyprian, which Certainly was Cruelty in them,
For the worst punishment that she inflicts on a Priest for one of the worst of Offences, viz. for his violating the Seal of Confession, is, that he shall be condemned to be shut up in a Monastry:
For the worst punishment that she inflicts on a Priest for one of the worst of Offences, viz. for his violating the Seal of Confessi, is, that he shall be condemned to be shut up in a Monastery:
Secondly, And if the Multitude of Monastries in the Church of Rome is no certain Sign of Devotion flourishing among them, they have little reason to boast of their Works of Charity: For it is most plain that the biggest part of their Charity is turned this way, to the building and endowing Monastries,
Secondly, And if the Multitude of Monasteries in the Church of Room is no certain Signen of Devotion flourishing among them, they have little reason to boast of their Works of Charity: For it is most plain that the biggest part of their Charity is turned this Way, to the building and endowing Monasteries,
yet I have too much reason on many accounts to think very meanly of all that which is practised in the Church of Rome: For whatever hath been given to that Church under the Name of charity, and is now enjoyed by it, hath for the most part been ill gotten and is as ill imployed.
yet I have too much reason on many accounts to think very meanly of all that which is practised in the Church of Rome: For whatever hath been given to that Church under the Name of charity, and is now enjoyed by it, hath for the most part been ill got and is as ill employed.
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and of the several Principalities which he stands possessed o• in Italy and France; for they cannot be ranged under the Head of charity, according to my acceptation of the Word;
and of the several Principalities which he Stands possessed o• in Italy and France; for they cannot be ranged under the Head of charity, according to my acceptation of the Word;
or at best by harsh and cruel Means, and such as one would not expect from the Successor of St. Peter. But I concern my self with smaller and more private Benefactions and Gifts,
or At best by harsh and cruel Means, and such as one would not expect from the Successor of Saint Peter. But I concern my self with smaller and more private Benefactions and Gifts,
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For the Cardinals not above Seventy in number are maintained out of the Church-Revenues, and yet are by their Creation equal to Kings, and superiour to Princes.
For the Cardinals not above Seventy in number Are maintained out of the Church revenues, and yet Are by their Creation equal to Kings, and superior to Princes.
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and yet to imploy this to the Luxury of a few, and to let the rest perish I will acknowledge the Church of Rome to be the most charitable Church in the World.
and yet to employ this to the Luxury of a few, and to let the rest perish I will acknowledge the Church of Room to be the most charitable Church in the World.
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since the settling of the Reformation among us, there hath been more and greater Churches, Schools and Hospitals built and endowed, better Provision made for the Poor;
since the settling of the Reformation among us, there hath been more and greater Churches, Schools and Hospitals built and endowed, better Provision made for the Poor;
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Ours relieve the Sick and Needy (tho' not Regulars) and think it better Charity to preserve a poor Family from starving (of which so many thousands die in Popish Countreys) then to maintain an idle Monk or Nun, or to make a Present to the Lady at Loretto, or offer Candles and Tapers to the Image,
Ours relieve the Sick and Needy (though not Regulars) and think it better Charity to preserve a poor Family from starving (of which so many thousands die in Popish Countries') then to maintain an idle Monk or Nun, or to make a Present to the Lady At Loretto, or offer Candles and Tapers to the Image,
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We love to have our churches neat and handsome, to shew we do not grudge whatever may be required to make them in some measure a sit place for Divine Worship;
We love to have our Churches neat and handsome, to show we do not grudge whatever may be required to make them in Some measure a fit place for Divine Worship;
Thirdly, And whatever they pretend, the great number of Saints canonized and commemorated among them, is neither a Sign of the good State and condition of their church,
Thirdly, And whatever they pretend, the great number of Saints canonized and commemorated among them, is neither a Signen of the good State and condition of their Church,
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And others, though more innocent, yet if we believe what is written in their Lives, were so prodigiously ridiculous, that a wise and religious man would be asham'd of such company.
And Others, though more innocent, yet if we believe what is written in their Lives, were so prodigiously ridiculous, that a wise and religious man would be ashamed of such company.
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at best it will excite men only to that extatical and enthusiastical kind of Devotion, which was in vogue among the Heathens, whose Preists were besides themselves,
At best it will excite men only to that ecstatical and enthusiastical kind of Devotion, which was in vogue among the heathens, whose Priests were beside themselves,
If it be only to recommend their Vertues to Example, the Canonization of them will signifie no more then the bare History of their good Lives faithfully recorded would do;
If it be only to recommend their Virtues to Exampl, the Canonization of them will signify no more then the bore History of their good Lives faithfully recorded would do;
and then much more may we suspect the Judgment and Understanding, the Vertue and Piety of many of those that fill up the bigger part of the Romish Kalendar,
and then much more may we suspect the Judgement and Understanding, the Virtue and Piety of many of those that fill up the bigger part of the Romish Calendar,
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And for the same reason we think there is not much Religion or Devotion expressed in the keeping up the Memory of such Saints, by so many holydayes observed among them.
And for the same reason we think there is not much Religion or Devotion expressed in the keeping up the Memory of such Saints, by so many holidays observed among them.
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If they commend their holydayes for the opportunities afforded in in them of serving God in publik, we have such Conveniencies in many-places every day.
If they commend their holidays for the opportunities afforded in in them of serving God in public, we have such Conveniences in many-places every day.
and are sure that they have more holy dayes then their Poor can afford to observe So that their Holy dayes are no advantage to any. The Rich need them not;
and Are sure that they have more holy days then their Poor can afford to observe So that their Holy days Are no advantage to any. The Rich need them not;
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But they are a great evil and Burthen to the poor, when they are forced to lose so many dayes from their Work, by which they should maintain themselves and their Families.
But they Are a great evil and Burden to the poor, when they Are forced to loose so many days from their Work, by which they should maintain themselves and their Families.
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Fourthly, As for Images, I should have thought it more proper to range them among the Hinderances of Devotion, did I not see the Men of Rome to plead earnestlie for them,
Fourthly, As for Images, I should have Thought it more proper to range them among the Hindrances of Devotion, did I not see the Men of Room to plead earnestly for them,
for else I might take it for another profane and idle Story, And I would fain know whither the reading considerately the 26, and 27th. Chapters of S. Matthew will not affect any pious Heart much more then the seeing and contemplating a Picture.
for Else I might take it for Another profane and idle Story, And I would fain know whither the reading considerately the 26, and 27th. Chapters of S. Matthew will not affect any pious Heart much more then the seeing and contemplating a Picture.
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5. And if the severity of the Monks to their Bodies is not any great Sign of Devotion, much less can the Austerities used by the common People turn to any great Commendation of the Church.
5. And if the severity of the Monks to their Bodies is not any great Signen of Devotion, much less can the Austerities used by the Common People turn to any great Commendation of the Church.
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It is true, they are forced to keep Fasts, but it would make a Man laugh to read how their Casuists have defined concerning the modus, the Measure the End of Fasting.
It is true, they Are forced to keep Fasts, but it would make a Man laugh to read how their Casuists have defined Concerning the modus, the Measure the End of Fasting.
or his Declaration in Scripture, when he says, In every place a pure Offering shall be offered to him, Mal. 1. 11. And Where ever two or three are gathered together in Christs Name, he is in the midst of them:
or his Declaration in Scripture, when he Says, In every place a pure Offering shall be offered to him, Malachi 1. 11. And Where ever two or three Are gathered together in Christ Name, he is in the midst of them:
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Now what ever Devotion is performed to, or on occasion of these Reliques, can be commendable only in regard of the Mind and devout Temper of the Person;
Now what ever Devotion is performed to, or on occasion of these Relics, can be commendable only in regard of the Mind and devout Temper of the Person;
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But it being the chief Trade at Rome to sell feigned pieces of Antiquity, and other such worthless Trinkets at a high rate, I the less wonder that they have such an Esteem for Reliques;
But it being the chief Trade At Room to fell feigned Pieces of Antiquity, and other such worthless Trinkets At a high rate, I the less wonder that they have such an Esteem for Relics;
7. And the belief which they have of the Saints hearing them, and their practice of praying to them, is no proper Encouragement or instance of true Devotion:
7. And the belief which they have of the Saints hearing them, and their practice of praying to them, is no proper Encouragement or instance of true Devotion:
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And the same time that is spent in Prayer to them, surely is better spent in praying to God, who is more present with us, hears us better, and loves us more.
And the same time that is spent in Prayer to them, surely is better spent in praying to God, who is more present with us, hears us better, and loves us more.
And Men's going to Saints when God is present, naturally tends to provoke God's Jealousie: For he declares himself jealous as to his Worship particularly, to set them up in competition with God,
And Men's going to Saints when God is present, naturally tends to provoke God's Jealousy: For he declares himself jealous as to his Worship particularly, to Set them up in competition with God,
and Love is the truest Motive to such Devotion, as will be best accepted with God And yet in this plainly consists all that Court which they make to the Virgin Mary, that she should pacifie the Anger of GOD the Father,
and Love is the Truest Motive to such Devotion, as will be best accepted with God And yet in this plainly consists all that Court which they make to the Virgae Marry, that she should pacify the Anger of GOD the Father,
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Nor is it in this case, as it is in Courts on Earth (which is their common Excuse) where a Favourite is made use of to represent our cause and request to the King:
Nor is it in this case, as it is in Courts on Earth (which is their Common Excuse) where a Favourite is made use of to represent our cause and request to the King:
and sometimes they will do that at the request of a Favourite, which they would not do for the sake of a Person that is not particularly known to them.
and sometime they will do that At the request of a Favourite, which they would not do for the sake of a Person that is not particularly known to them.
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But there is no Room nor Occasion for this in the Court of Heaven: For God is not onely intimately known, but is immediately present to all his Creatures;
But there is no Room nor Occasion for this in the Court of Heaven: For God is not only intimately known, but is immediately present to all his Creatures;
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as he hath declar'd himself no Respecter of Persons, but to love all, and therefore there is no need of any Intercessor for us, except the Lord Jesus;
as he hath declared himself not Respecter of Persons, but to love all, and Therefore there is no need of any Intercessor for us, except the Lord jesus;
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as they of the Church of Rome practise, and to suppose them to have Power to help us in this or that particular Difficulty and Distemper is plainly intollerable:
as they of the Church of Room practise, and to suppose them to have Power to help us in this or that particular Difficulty and Distemper is plainly intolerable:
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They must grant the Saint to have, though not an Original, yet a most certain and derivative Power, according to which he will not fail to assist them that worship him;
They must grant the Saint to have, though not an Original, yet a most certain and derivative Power, according to which he will not fail to assist them that worship him;
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or that they are Instances of the Devotion of a Christian, when they are so offered? I am sure that we charge the Heathen with giving Divine Worship to Men,
or that they Are Instances of the Devotion of a Christian, when they Are so offered? I am sure that we charge the Heathen with giving Divine Worship to Men,
8. And whatever they pretend, the constant Trade which they make of Confession and Penance, and their Doctrine concerning them, is so far from encouraging Devotion, that it is enough to destroy all true Devotion out of the World,
8. And whatever they pretend, the constant Trade which they make of Confessi and Penance, and their Doctrine Concerning them, is so Far from encouraging Devotion, that it is enough to destroy all true Devotion out of the World,
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And when they have thus confessed, their Confessor may enjoyn what Penance he pleaseth, or else may leave it to the Penitents own choice as Escobar from Suarez affirms;
And when they have thus confessed, their Confessor may enjoin what Penance he Pleases, or Else may leave it to the Penitents own choice as Escobar from Suarez affirms;
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and the unavoidable Casualtie• of life shall be turned into a sufficient Penance, Satisfaction, and Punishment for his Sin? And if the Confessor enjoyn no Penance at all, indeed he is to blame, sayes Escobar; but still it is a Sacrament for all that,
and the unavoidable Casualtie• of life shall be turned into a sufficient Penance, Satisfaction, and Punishment for his since? And if the Confessor enjoin no Penance At all, indeed he is to blame, Says Escobar; but still it is a Sacrament for all that,
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For sayes Tolet, if he do not perform his Penance, his Absolution stands good, only when he comes to Confession next, he must confess that he did not perform his penance and so his Non-performance of penance will pass away in the Crowd of his other Sins,
For Says Tolet, if he do not perform his Penance, his Absolution Stands good, only when he comes to Confessi next, he must confess that he did not perform his penance and so his Non-performance of penance will pass away in the Crowd of his other Sins,
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Is not this a fine easie way to Heaven, when the fasting and starving of the Poor may be made to serve for a satisfaction for the Sins and Debauchery of the Rich? Indeed Escobar and Suarez, sayes, There ought to be a just Cause for one's performing penance for another:
Is not this a fine easy Way to Heaven, when the fasting and starving of the Poor may be made to serve for a satisfaction for the Sins and Debauchery of the Rich? Indeed Escobar and Suarez, Says, There ought to be a just Cause for one's performing penance for Another:
For he tells the Confessor, That he must impose a lighter Penance, if he sees the Penitent will not perform a harder, wi•hout ever telling the penitent, that this lighter will not serve his turn,
For he tells the Confessor, That he must impose a lighter Penance, if he sees the Penitent will not perform a harder, wi•hout ever telling the penitent, that this lighter will not serve his turn,
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and wholly commits it to the prudence of one Priest to diminish the penance which another had imposed, without so much as once telling him, that perhaps this penance will not suffice.
and wholly commits it to the prudence of one Priest to diminish the penance which Another had imposed, without so much as once telling him, that perhaps this penance will not suffice.
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• and neither Confessor nor penitent are any •a•ther accountable that I perceive, if too slight a penance be enjoyned, the Sin is pardoned notwithstanding.
• and neither Confessor nor penitent Are any •a•ther accountable that I perceive, if too slight a penance be enjoined, the since is pardoned notwithstanding.
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And besides all this, the design of all penance being only to satisfie the Debt of Temporal punishment due to their Sins, there are several easie wayes provided by their Church for the discharge of it, besides the sever penance,
And beside all this, the Design of all penance being only to satisfy the Debt of Temporal punishment due to their Sins, there Are several easy ways provided by their Church for the discharge of it, beside the sever penance,
as e. g. several short Prayers, to the saying of which some scores of thousands of years pardon are annexed, toties quoties; there are large Indulgences granted at Jubilees, and at several other good Times;
as e. g. several short Prayers, to the saying of which Some scores of thousands of Years pardon Are annexed, Twice How often; there Are large Indulgences granted At Jubilees, and At several other good Times;
And though the penance be never so easie, and be performed as triflingly, yet the Absolution, by which they suppose the Debt of eternal punishment is discharged, must be as compleat and full as possible:
And though the penance be never so easy, and be performed as triflingly, yet the Absolution, by which they suppose the Debt of Eternal punishment is discharged, must be as complete and full as possible:
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For so the aforenamed Cardinal, with a great deal of concern, takes Care that the Absolution be not pronounced conditionally, as, e. g. on condition that you amend your Life, or performe your penance, &c. but it must be pronounced absolutely, without any if or and, thus, I absolve thee, &c.
For so the aforenamed Cardinal, with a great deal of concern, Takes Care that the Absolution be not pronounced conditionally, as, e. g. on condition that you amend your Life, or perform your penance, etc. but it must be pronounced absolutely, without any if or and, thus, I absolve thee, etc.
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Now would not any one think, that the Church of Rome, by this Method of Confessions and Penances so taught and practised among them, rather designs to find out the Temper and Inclinations of People,
Now would not any one think, that the Church of Rome, by this Method of Confessions and Penances so taught and practised among them, rather designs to find out the Temper and Inclinations of People,
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then to advance piety towards God, or Amendment of Life in the Penitent? I am sure they can have no hearty respect for Devotion, when they are taught to look on their prayers to God,
then to advance piety towards God, or Amendment of Life in the Penitent? I am sure they can have no hearty respect for Devotion, when they Are taught to look on their Prayers to God,
For seing it is somewhat natural for a Man to love his own Lase, every one will be apt to argue with himself, that so many have merited already, that there is no need of what he can do.
For sing it is somewhat natural for a Man to love his own Lase, every one will be apt to argue with himself, that so many have merited already, that there is no need of what he can do.
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So that all the Stock of Merit, which the Church of Rome hath so great occasion for and of which there is made so prodigious an Expence, is at the best but a Chance and spare-heap, which they cannot tell how they came by (for every Bishop hath the same Title to such Treasure trove that the Bishop of Rome hath,) nay they have reason to fear there was never any such Treasure: (For I doubt not but the Saints in heaven will thankfully own, that they have received more from GOD then they deserved,
So that all the Stock of Merit, which the Church of Room hath so great occasion for and of which there is made so prodigious an Expense, is At the best but a Chance and spare-heap, which they cannot tell how they Come by (for every Bishop hath the same Title to such Treasure trove that the Bishop of Room hath,) nay they have reason to Fear there was never any such Treasure: (For I doubt not but the Saints in heaven will thankfully own, that they have received more from GOD then they deserved,
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why should not he depend on others, as well as they on his Merits? And seeing Merits may be bought as the Roman Casuists have adjudged, he may think it very reasonable that others Merits should be given him in exchange for his Money.
why should not he depend on Others, as well as they on his Merits? And seeing Merits may be bought as the Roman Casuists have adjudged, he may think it very reasonable that Others Merits should be given him in exchange for his Money.
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10. And the belief of Purgatory and of the validity of Prayers for the dead, is no proper Encouragement of true Devotion: For true Devotion is such as we perform to God, agreeably to his Will,
10. And the belief of Purgatory and of the validity of Prayers for the dead, is no proper Encouragement of true Devotion: For true Devotion is such as we perform to God, agreeably to his Will,
but when a man prayes to God to deliver a Soul out of Purgatory, he must suppose as true several things which are either false, or at least very uncertain;
but when a man prays to God to deliver a Soul out of Purgatory, he must suppose as true several things which Are either false, or At least very uncertain;
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He knows not whither the Soul that he prayes for be in Purgatory (if there should be such a place) for it may be in Heaven or in Hell, for ought he can tell.
He knows not whither the Soul that he prays for be in Purgatory (if there should be such a place) for it may be in Heaven or in Hell, for ought he can tell.
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for God hath given us neither Command, nor Encouragement, nor Liberty so to do, Nay, there are several particulars which they themselves cannot agree on concerning Purgatory, viz. What Sins are punished there? How the Soul without its Body can be tormented there with a material Fire? Who are Gods Instruments in punishing the Souls there? For the Devils are not;
for God hath given us neither Command, nor Encouragement, nor Liberty so to do, Nay, there Are several particulars which they themselves cannot agree on Concerning Purgatory, viz. What Sins Are punished there? How the Soul without its Body can be tormented there with a material Fire? Who Are God's Instruments in punishing the Souls there? For the Devils Are not;
and how the Pope by his Indulgences can applie the Satisfactions of Christ and of the Saints so as to deliver any Soul out of Purgatory? And if there be such a place the Pope himself by his Example doth enough to dishearten all Men from endeavouring to deliver the Souls of their Friends from thence:
and how the Pope by his Indulgences can apply the Satisfactions of christ and of the Saints so as to deliver any Soul out of Purgatory? And if there be such a place the Pope himself by his Exampl does enough to dishearten all Men from endeavouring to deliver the Souls of their Friends from thence:
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And it must needs be a wonderful Discouragement to a Devout Mind, that among so many hundred Popes, their should not be one found so Charitable as to release so many thousands of poor Soul that lye under intolerable pains,
And it must needs be a wondered Discouragement to a Devout Mind, that among so many hundred Popes, their should not be one found so Charitable as to release so many thousands of poor Soul that lie under intolerable pains,
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For our Prayers for others on Earth, are either for Temporal Blessings, or •or the means of Grace. We pretend not to desire God to reverse his own Laws,
For our Prayers for Others on Earth, Are either for Temporal Blessings, or •or the means of Grace. We pretend not to desire God to reverse his own Laws,
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but to make him Holy first, and then to make him Happy: And to pray any otherwise for another Man, naturally t•nds to represent it a• feasible to reconcile a wicked Life with the hopes of Heaven;
but to make him Holy First, and then to make him Happy: And to pray any otherwise for Another Man, naturally t•nds to represent it a• feasible to reconcile a wicked Life with the hope's of Heaven;
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but when a Man is dead he can Work no more, nor make any use of the means of Grace, and therefore there is no room for this Prayer to God for him, he is not capable of Repentance; and Glory, and Amendment;
but when a Man is dead he can Work no more, nor make any use of the means of Grace, and Therefore there is no room for this Prayer to God for him, he is not capable of Repentance; and Glory, and Amendment;
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We deriving the Succession of our bishops, not only from their own Austin, but from the British bishops before his time, which is the only Regular way of Mission that we know of except that of an extraordinary Commission from Heaven as St. Paul had.
We deriving the Succession of our Bishops, not only from their own Austin, but from the Brit Bishops before his time, which is the only Regular Way of Mission that we know of except that of an extraordinary Commission from Heaven as Saint Paul had.
For the Election of Sixtus V, Was most notoriously Simoniacal, and yet one that comes by Simony into the Popedom, is by their own Canon Law, by the Bull or Constitution of Julius II. approved in the Council of Lateran, An. 1513. To be looked on as a Magician, Heathen, Publican, and Arch Heretick, and his Election can never be made valid by any after act, and yet several of the Popes since, were either made Cardinals by this Sixius. V. Or received that Dignity from those that received it from him;
For the Election of Sixtus V, Was most notoriously Simoniacal, and yet one that comes by Simony into the Popedom, is by their own Canon Law, by the Bull or Constitution of Julius II approved in the Council of Lateran, Nias 1513. To be looked on as a Magician, Heathen, Publican, and Arch Heretic, and his Election can never be made valid by any After act, and yet several of the Popes since, were either made Cardinals by this Sixius. V. Or received that Dignity from those that received it from him;
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and such as live in the Communion of their Church, one against another, and each party pleads the Doctrine of the Church, and Decisions of its Councils.
and such as live in the Communion of their Church, one against Another, and each party pleads the Doctrine of the Church, and Decisions of its Councils.
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And yet the Pope himself, notwithstanding his Infallibility and Authority, either cannot or darr not determine which is in the Right, or which Opininion is True.
And yet the Pope himself, notwithstanding his Infallibility and authority, either cannot or darr not determine which is in the Right, or which Opinion is True.
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So that what ever Power and Authority their Church hath, it hath no effect to such ends and purposes, to which Church-Power is designed to serve, the encouragment of Holines and Vertue,
So that what ever Power and authority their Church hath, it hath no Effect to such ends and Purposes, to which Church power is designed to serve, the encouragement of Holiness and Virtue,
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And whatever Power our Church wants, and whatever loss Religion suffers by this means, we justly Charge the Church of Rome with the guilt of it, who have made all Princes jealous, and affraid of all Church-Power;
And whatever Power our Church Wants, and whatever loss Religion suffers by this means, we justly Charge the Church of Room with the guilt of it, who have made all Princes jealous, and afraid of all Church power;
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several of them being very improper, many plainly Nonsensical and Ridiculous, they proceed from bad principles, are done in an undue Manner and Measure,
several of them being very improper, many plainly Nonsensical and Ridiculous, they proceed from bad principles, Are done in an undue Manner and Measure,
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3. I now come to consider such things in the Doctrine and Discipline of the Church of Rome, as tend directly to promote Debauchery of Manners, and Carelesness in Devotion.
3. I now come to Consider such things in the Doctrine and Discipline of the Church of Rome, as tend directly to promote Debauchery of Manners, and Carelessness in Devotion.
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And not the People only, but every Bishop and Priest hath his Share of this Power, only there are some reserved and more profitable Cases, which his Holiness only can dispense in.
And not the People only, but every Bishop and Priest hath his Share of this Power, only there Are Some reserved and more profitable Cases, which his Holiness only can dispense in.
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And though I cannot tell what they think, yet I am sure their Casuists are very shy of saying, that the•e is any Case in which there may not be a Dispensation granted for the doing of it;
And though I cannot tell what they think, yet I am sure their Casuists Are very shy of saying, that the•e is any Case in which there may not be a Dispensation granted for the doing of it;
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And all Indulgences are directly designed to hinder Devotion, for they are given to free Men from Necessity of Mortification, frequent Alms and Prayers, &c. Which else would have been enjoyned as Penance;
And all Indulgences Are directly designed to hinder Devotion, for they Are given to free Men from Necessity of Mortification, frequent Alms and Prayers, etc. Which Else would have been enjoined as Penance;
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the Sin is pardon'd already, and at the worst there is only some temporal punishment to be satisfied for, which he may get rid of several other wayes.
the since is pardoned already, and At the worst there is only Some temporal punishment to be satisfied for, which he may get rid of several other ways.
It is left wholly to his own Honesty and Generosity whither he will perform any Penance for his Sin. Nay indeed so loth are they to appear severe against sin, or cruel to the sinner;
It is left wholly to his own Honesty and Generosity whither he will perform any Penance for his Sin. Nay indeed so loath Are they to appear severe against since, or cruel to the sinner;
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for no such Penance must be imposed by which the Sin may be known, and he is sure that the Confessor to save a Kingdom darr not reveal or discover it.
for no such Penance must be imposed by which the since may be known, and he is sure that the Confessor to save a Kingdom darr not reveal or discover it.
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Thirdly, Their Doctrine concerning the Nature of several Sins, is such as must needs rather encourage Men to continue in Sin, then deliver us from it;
Thirdly, Their Doctrine Concerning the Nature of several Sins, is such as must needs rather encourage Men to continue in since, then deliver us from it;
They tell us there is a vast number of Sins in their own Nature Venial, which are so very inconsiderable that an infinite number of them altogether will not deprive a man of the Grace and Favour of God,
They tell us there is a vast number of Sins in their own Nature Venial, which Are so very inconsiderable that an infinite number of them altogether will not deprive a man of the Grace and Favour of God,
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And yet they have no certain Rules to discover whither a sin be Mortal or Venial, so that men are in wonderful danger of being cheated in a matter of so great Moment as their Eternal Salvation.
And yet they have no certain Rules to discover whither a since be Mortal or Venial, so that men Are in wondered danger of being cheated in a matter of so great Moment as their Eternal Salvation.
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From which Doctrine it necessarily follows that a man is guilty only of those Sins which created this Habit, and that there is not an habitual Repentance,
From which Doctrine it necessarily follows that a man is guilty only of those Sins which created this Habit, and that there is not an habitual Repentance,
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So Marriage hath been adjudged a greater Sin in a Priest then Fornication, because the Priests are oblidg'd to Celibacy by the Laws of the Church, and their own Vow;
So Marriage hath been adjudged a greater since in a Priest then Fornication, Because the Priests Are obliged to Celibacy by the Laws of the Church, and their own Voelli;
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as if they were not by the Laws of God, and their Vow of Baptism more oblidged to obstain from Fornication; and accordingly for Marriage, a Priest is excommunicated or deposed;
as if they were not by the Laws of God, and their Voelli of Baptism more obliged to obtain from Fornication; and accordingly for Marriage, a Priest is excommunicated or deposed;
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Indeed they bring almost all sins under the Head of Discipline, not only by pretending to give Pardon and Dispensations for most sins that can be committed;
Indeed they bring almost all Sins under the Head of Discipline, not only by pretending to give Pardon and Dispensations for most Sins that can be committed;
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So. v. g. When Escobar asks the Question, What if I communicate unworthily at Easter? He answers, That by so doing, I fulfil the command of the Church, which is what I am immediately bound to:
So. v. g. When Escobar asks the Question, What if I communicate unworthily At Easter? He answers, That by so doing, I fulfil the command of the Church, which is what I am immediately bound to:
Fourthly, Their very Doctrine concerning their Prayers and Devotions, and their Practice consequent on it, is such as is altogether inconsistent with the Nature of true Devotion:
Fourthly, Their very Doctrine Concerning their Prayers and Devotions, and their Practice consequent on it, is such as is altogether inconsistent with the Nature of true Devotion:
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particularly as to Prayers Escobar from Coninth and Durandus affirms, that neither an actual, nor virtual Attention is required when a man prayeth; and they give an excellent Reason for what they say, viz. Because the Church hath no Power in hidden cases,
particularly as to Prayers Escobar from Coninth and Durandus affirms, that neither an actual, nor virtual Attention is required when a man Prayeth; and they give an excellent Reason for what they say, viz. Because the Church hath no Power in hidden cases,
and accomplishment, yet it is not necessary either to the pleasing of God, or satisfying of his Duty according to the Church of Rome. Nay, it is a praise for a man to draw nigh with the mouth,
and accomplishment, yet it is not necessary either to the pleasing of God, or satisfying of his Duty according to the Church of Room. Nay, it is a praise for a man to draw High with the Mouth,
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and are so desperately fond of this Device of keeping the people ignorant of what is prayed for, that their Casuists have defined, that a Man may say his Office privately in other Languages besides the Latin, as in Hebrew, or Greek, but not in the Vulgar Language;
and Are so desperately found of this Device of keeping the people ignorant of what is prayed for, that their Casuists have defined, that a Man may say his Office privately in other Languages beside the Latin, as in Hebrew, or Greek, but not in the vulgar Language;
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at the same time keeping the people in Ignorance, and discouraging them in their devotions, and exercising their Authority over them in the most dangerous manner that can be.
At the same time keeping the people in Ignorance, and discouraging them in their devotions, and exercising their authority over them in the most dangerous manner that can be.
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6. Their ascribing spiritual Effects to several things which are purely of their own Invention, is much to the discouragement of true devotion towards God.
6. Their ascribing spiritual Effects to several things which Are purely of their own Invention, is much to the discouragement of true devotion towards God.
To this Head I may refer also, their Rosary, which is nothing else but an odd combination of Pater nosters and Ave Mary's. Several short prayers to the saying of which thousands of years of pardon of Sins are annex'd:
To this Head I may refer also, their Rosary, which is nothing Else but an odd combination of Pater noster's and Have Mary's. Several short Prayers to the saying of which thousands of Years of pardon of Sins Are annexed:
Their carrying the Image of St. Genovefa in procession at Paris, and other Images in other places to obtain Rain, &c. And innumerable other such like practices, on which Men are taught to relie,
Their carrying the Image of Saint Genovefa in procession At paris, and other Images in other places to obtain Rain, etc. And innumerable other such like practices, on which Men Are taught to rely,
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Nay even the Sacraments themselves according to the doctrine of the Church of Rome are only such a kind of charms; for they are supposed to work effectually on the person, without any devotion or Vertuous disposition being required of him in order to it.
Nay even the Sacraments themselves according to the Doctrine of the Church of Room Are only such a kind of charms; for they Are supposed to work effectually on the person, without any devotion or Virtuous disposition being required of him in order to it.
and are invented only to ease a Man of the fatigue and trouble of the common and ordinary road of serving him by a constancy and regularity of Devotions.
and Are invented only to ease a Man of the fatigue and trouble of the Common and ordinary road of serving him by a constancy and regularity of Devotions.
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For the best of them are so full of Tautologies and vain Repetitions, that they must needs come uuder the censure of our blessed Saviour, Matth. 6. though they use his own holy Name.
For the best of them Are so full of Tautologies and vain Repetitions, that they must needs come uuder the censure of our blessed Saviour, Matthew 6. though they use his own holy Name.
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For so in the Jesus Psalter, at the end of the Manuals of Prayers and Litanies printed at Paris in English, An. 1682. In a Litany of fifteen Petitions, the Name Jesu is repeated over above 130 times.
For so in the jesus Psalter, At the end of the Manuals of Prayers and Litanies printed At paris in English, Nias 1682. In a Litany of fifteen Petitions, the Name Jesu is repeated over above 130 times.
would make a Man believe that God is like a child pleased with Trifles, that Religion and the Method of our Salvation is only a Charm and Trick, which the Priests have gotten the receit of;
would make a Man believe that God is like a child pleased with Trifles, that Religion and the Method of our Salvation is only a Charm and Trick, which the Priests have got the receipt of;
Nay the stories which are told in the Lives of their Saints, and believed by the common people, are enough even to deprave the natural Sentiments of Mankind concerning God and Religion,
Nay the stories which Are told in the Lives of their Saints, and believed by the Common people, Are enough even to deprave the natural Sentiments of Mankind Concerning God and Religion,
That a little Water or a consecrated Bell should scare the devil, or St Francis's rope charm and bind him, would make a man have little fear of such an Enemy,
That a little Water or a consecrated Bell should scare the Devil, or Saint Francis's rope charm and bind him, would make a man have little Fear of such an Enemy,
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as any Age before or since, which is much for its Vindication.) It would tempt a Man to dispise a Religion in which such Men are Saints, and such Practices commended;
as any Age before or since, which is much for its Vindication.) It would tempt a Man to despise a Religion in which such Men Are Saints, and such Practices commended;
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and will set Christianity but on the same level with modern Judaism and Mahumetanism; For the Jews have just as much to say for their Cabbala, and the Turks for their incredible Fables; for they are reported on the same Credit, are just so credible in themselves,
and will Set Christianity but on the same level with modern Judaism and Mahumetanism; For the jews have just as much to say for their Cabbala, and the Turks for their incredible Fables; for they Are reported on the same Credit, Are just so credible in themselves,
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The Miracles which they relate being often Just so useful, as that pretended to be wrought in the Temple of Apollo; when a Man coming out of the Temple, it was observed that his body did not cast any shadow;
The Miracles which they relate being often Just so useful, as that pretended to be wrought in the Temple of Apollo; when a Man coming out of the Temple, it was observed that his body did not cast any shadow;
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for there are frequently such passages and prayers as I cannot tell how to vindicate from Blasphemy and Idolatry. Saint Bonaventur's Psalter both in Latin, and Italian I mentioned before, in which there are I believe a thousand such Prayers to her,
for there Are frequently such passages and Prayers as I cannot tell how to vindicate from Blasphemy and Idolatry. Saint bonaventure's Psalter both in Latin, and Italian I mentioned before, in which there Are I believe a thousand such Prayers to her,
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And Albertus Magnus the Master of St. Thomas Aquinas hath not only 12 Books of the Praises of the Virgin Mary, but also a distinct Book called Biblia Mariana, in which he applies several places of Scripture to the Virgin Mary; as if she were prefigured in several passages of the Old Testament as well as her Son:
And Albert Magnus the Master of Saint Thomas Aquinas hath not only 12 Books of the Praises of the Virgae Marry, but also a distinct Book called Bible Mariana, in which he Applies several places of Scripture to the Virgae Marry; as if she were prefigured in several passages of the Old Testament as well as her Son:
Where the Lord indeed is mentioned, out of Complement, and for Fashions sake, but they had first begged of the Lady as much as they wanted or could desire:
Where the Lord indeed is mentioned, out of Compliment, and for Fashions sake, but they had First begged of the Lady as much as they wanted or could desire:
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and pag. 80. they call her Spouse of the Holy Ghost, Promise of the Prophets, Expectation of the Patriarchs, Queen of the Angels, Teacher of the Apostles, strength••• of Martyrs, Faithful comforter of the Living and Dead.
and page. 80. they call her Spouse of the Holy Ghost, Promise of the prophets, Expectation of the Patriarchs, Queen of the Angels, Teacher of the Apostles, strength••• of Martyrs, Faithful comforter of the Living and Dead.
For they have determined that Honours above civil, c•ltus Hyperduliae are due to the Virgin Mary, that is in plain English, Divine Honours must be paid to her.
For they have determined that Honours above civil, c•ltus Hyperduliae Are due to the Virgae Marry, that is in plain English, Divine Honours must be paid to her.
For it must be a very Metaphysical head that can in this sense apprehend a kind of Honour above ci•il, and yet not divine; it must be somewhat like his, that would pretend to find a mean between Creator and Creature, between Finite and Infinite.
For it must be a very Metaphysical head that can in this sense apprehend a kind of Honour above ci•il, and yet not divine; it must be somewhat like his, that would pretend to find a mean between Creator and Creature, between Finite and Infinite.
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Lastly, this is most notorious, that they enjoyn acts to be used, and propose Objects of Worship which they themselves cannot deny but there is danger of offending in them,
Lastly, this is most notorious, that they enjoin acts to be used, and propose Objects of Worship which they themselves cannot deny but there is danger of offending in them,
and if the grosest abuse should happen, there is scarcely any possibility of redress. Indeed where-ever they speak of Veneration due to Reliques and Images, of worshipping of Saints,
and if the Grossest abuse should happen, there is scarcely any possibility of redress. Indeed wherever they speak of Veneration due to Relics and Images, of worshipping of Saints,
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And though by and by they seem as if they would limit this Honour, yet presently they put in such words as make that pretended Limitation to signifie nothing: For they tell you.
And though by and by they seem as if they would limit this Honour, yet presently they put in such words as make that pretended Limitation to signify nothing: For they tell you.
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and therefore scarcelie ever dar• preach against the excess and abuse of Images, Reliques, &c. Tho' they cannot but •ee it actually committed every day.
and Therefore scarcely ever dar• preach against the excess and abuse of Images, Relics, etc. Though they cannot but •ee it actually committed every day.
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So unwilling do they seem that any Provision should be made for redressing abuses in so great and common a Case as the excess in Worship of Images must needs be, v. Conci•. Trid. Sess; 25.
So unwilling do they seem that any Provision should be made for redressing Abuses in so great and Common a Case as the excess in Worship of Images must needs be, v. Conci•. Triad Sess; 25.
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Lastly, as we have seen how deficient and very faultie the Church of Rome is in her pretences to Devotion, wee'll now consider what Provision is made for the due Exercise of Devotion among our selves, that we may thank God for our being settled in the Communion of the Church of England, and may learn to be conscientiously strict and ••gular in our own,
Lastly, as we have seen how deficient and very faulty the Church of Rome is in her pretences to Devotion, We'll now Consider what Provision is made for the due Exercise of Devotion among our selves, that we may thank God for our being settled in the Communion of the Church of England, and may Learn to be conscientiously strict and ••gular in our own,
For we look on them only as our Brethren, and Members of the same Church with us, triumphing indeed whilst we are here below still in our Warfare. We thank God for them;
For we look on them only as our Brothers, and Members of the same Church with us, triumphing indeed while we Are Here below still in our Warfare. We thank God for them;
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and believe that neither God allows, nor do they expect more from us. Secondly, Only proper expressions of Devotion, are commanded or allowed by our Church.
and believe that neither God allows, nor do they expect more from us. Secondly, Only proper expressions of Devotion, Are commanded or allowed by our Church.
For the matter of them they are such as God himself hath required to be served by, are significant of that disposition of Mind which we know God accepts,
For the matter of them they Are such as God himself hath required to be served by, Are significant of that disposition of Mind which we know God accepts,
but to shew the sincerity of their Repentance, and to strengthen their Resolutions of amendement; for it is our amendement, and not our punishment which God is pleased with.
but to show the sincerity of their Repentance, and to strengthen their Resolutions of amendment; for it is our amendment, and not our punishment which God is pleased with.
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In short, in the holy Offices themselves, and the behaviour which our Church requires they be celebrated with, there is alwayes a great propriety observable, agreeable to the command of God in Scripture,
In short, in the holy Offices themselves, and the behaviour which our Church requires they be celebrated with, there is always a great propriety observable, agreeable to the command of God in Scripture,
and the practice of the Apostles and first Ages of the Church, proper to the several parts of divine Worship, expressive of our Sense, consonant to Reason,
and the practice of the Apostles and First Ages of the Church, proper to the several parts of divine Worship, expressive of our Sense, consonant to Reason,
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and the use of the World, especial respect being alwayes had to the exciting of Piety and Devotion in the minds and carriage of our fully afforded and pressed on Men.
and the use of the World, especial respect being always had to the exciting of Piety and Devotion in the minds and carriage of our Fully afforded and pressed on Men.
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and is required to joyn his assent to every short Prayer by a distinct Amen. With us the same Service and Rules of Life are enjoyned to all, all Men having the same Concern in another Life however different their Circumstances and Concerns are in this Life.
and is required to join his assent to every short Prayer by a distinct Amen. With us the same Service and Rules of Life Are enjoined to all, all Men having the same Concern in Another Life however different their circumstances and Concerns Are in this Life.
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We have constant Prayers in every Parish weekly at least, in many dayly, with the blessed Sacrament of the Body and Blood of Christ frequently administred,
We have constant Prayers in every Parish weekly At least, in many daily, with the blessed Sacrament of the Body and Blood of christ frequently administered,
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And we appeal to all Men whither there be any where more practical Sermons, fitted to the Cases of Men, without Vanity and Super••ition, then among us;
And we appeal to all Men whither there be any where more practical Sermons, fitted to the Cases of Men, without Vanity and Super••ition, then among us;
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The Scriptures being in every one•s hands, with us, and other excellent Books made according to the Doctrine of the Holy Scriptures, instead of Legends and Lives of Sai•••, St. Bonaventure 's Psalter, and other such Books which are really Libels against Christianity,
The Scriptures being in every one•s hands, with us, and other excellent Books made according to the Doctrine of the Holy Scriptures, instead of Legends and Lives of Sai•••, Saint Bonaventure is Psalter, and other such Books which Are really Libels against Christianity,
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For as for the Bible, if any one of them hath happened to read in it, who is not licensed to that purpose, he must own it as sin to his Priest at his next Confession.
For as for the bible, if any one of them hath happened to read in it, who is not licensed to that purpose, he must own it as since to his Priest At his next Confessi.
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so I thank God, we can say that our people are generally very diligent in the use of these Means; (and would be more so, were it not for the Division, which they of the Church of Rome especially raise among us.) For they may easily perceive that we urge no more on them then their own good,
so I thank God, we can say that our people Are generally very diligent in the use of these Means; (and would be more so, were it not for the Division, which they of the Church of Room especially raise among us.) For they may Easily perceive that we urge no more on them then their own good,
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and therefore though we teach our People to dread an Excommunication, it being sammum fut•ri Judicii Praejudicium, as Tertullian calls it, a foretast or forestalling of the last Judgment;
and Therefore though we teach our People to dread an Excommunication, it being sammum fut•ri Judicii Praejudicium, as Tertullian calls it, a foretaste or forestalling of the last Judgement;
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and to work our selves up to a better temper of ••ind• And to this end we are in our service import••ate without Vanity or Impertinency, long without Tediousness,
and to work our selves up to a better temper of ••ind• And to this end we Are in our service import••ate without Vanity or Impertinency, long without Tediousness,
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and also in Consideration of the great Comprehensiveness of it, and of the Distraction of Men's Minds which seldom can attend to the full sense of it all at one time.) And we teach our People that every Man must work for himself,
and also in Consideration of the great Comprehensiveness of it, and of the Distraction of Men's Minds which seldom can attend to the full sense of it all At one time.) And we teach our People that every Man must work for himself,
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That it is out of our power, and of any Man's in the World to turn Attrition into contrition. We pretend not to dispense with any for not obeying the Command of God.
That it is out of our power, and of any Man's in the World to turn Attrition into contrition. We pretend not to dispense with any for not obeying the Command of God.
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to confess they are unprofitable servants. Wee say of our Charity or whatever else we do in Obedience to God, that of his own we give to him, and we are bound to thank him both for the will and the Ability to give.
to confess they Are unprofitable Servants. we say of our Charity or whatever Else we do in obedience to God, that of his own we give to him, and we Are bound to thank him both for the will and the Ability to give.
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we beg of God to accept it as a Testimonie of a grateful Mind, and we know that his Goodness is so great, that he will abundantlie reward an honest and sincere servant,
we beg of God to accept it as a Testimony of a grateful Mind, and we know that his goodness is so great, that he will abundantly reward an honest and sincere servant,
and thus designing and thus acting and persisting, we need not doubt but the good Providence of God which watcheth over his whole Church, will in an especial manner watch over this which is so pure a Member of it:
and thus designing and thus acting and persisting, we need not doubt but the good Providence of God which watches over his Whole Church, will in an especial manner watch over this which is so pure a Member of it:
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AMongst many other very corrupt and erroneous Doctrines of the Romanists, the Church of England in her twenty second Article condemns that of Invocatio• of Sai••s, as a •ond thing, vainly invented and grounded upon no warrantry of Scri•ture,
among many other very corrupt and erroneous Doctrines of the Romanists, the Church of England in her twenty second Article condemns that of Invocatio• of Sai••s, as a •ond thing, vainly invented and grounded upon no warrantry of Scri•ture,
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To proceed therefore in the easiest and clearest method I can, I purpose to sum up all that I think needfull to be said upon it under these following heads.
To proceed Therefore in the Easiest and Clearest method I can, I purpose to sum up all that I think needful to be said upon it under these following Heads.
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That all Bishops and Pastors that have the cure of souls do diligently instruct their Flock that it's good and profitable, Humbly to pray unto the Saints,
That all Bishops and Pastors that have the cure of Souls do diligently instruct their Flock that it's good and profitable, Humbly to pray unto the Saints,
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and highly injurious to the Honour of Christ as the only Mediator betwixt God and Man, does in the judgment of that Church, think impiously; and if the Popes Power as well as his Infallibility does not fail him, he most be Curs'd and Damn'd for it.
and highly injurious to the Honour of christ as the only Mediator betwixt God and Man, does in the judgement of that Church, think impiously; and if the Popes Power as well as his Infallibility does not fail him, he most be Cursed and Damned for it.
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But, for once, not to be frighted with his vain Thunder, I shall proceed in due place by Gods assistance to prove all the foregoing particulars against it,
But, for once, not to be frighted with his vain Thunder, I shall proceed in due place by God's assistance to prove all the foregoing particulars against it,
When they Pray to Saints departed to pray for them, those Saints do either hear their prayers and become acquainted with their desires, or they do not;
When they Pray to Saints departed to pray for them, those Saints do either hear their Prayers and become acquainted with their Desires, or they do not;
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For, to what purpose should they Pray to them that can't hear them? Why should they beseech those to be their Advocates to God and recommend their particular cases to him, whose cases they cannot, by any way that we know of, come to understand? As for their Learning and seeing all things in the Glass of the Trinity,
For, to what purpose should they Pray to them that can't hear them? Why should they beseech those to be their Advocates to God and recommend their particular cases to him, whose cases they cannot, by any Way that we know of, come to understand? As for their Learning and seeing all things in the Glass of the Trinity,
It is not denyed but that blessed Spirits who are safely landed upon the Shore, do pray for their Partners who are still behind beating it on the Waves;
It is not denied but that blessed Spirits who Are safely landed upon the Shore, do pray for their Partners who Are still behind beating it on the Waves;
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it is not denied but that Saints in Heaven may Pray in particular to God for their Friends and Relations, whose necessities and infirmities they were well acquainted with before they left the Body;
it is not denied but that Saints in Heaven may Pray in particular to God for their Friends and Relations, whose necessities and infirmities they were well acquainted with before they left the Body;
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We know 'twas the practice of some good Men in the Primitive times to recommend themselves to the Prayers of the Saints, that is, to desire God to hear the Prayers that the Saints in Heaven did make in their behalf;
We know 'twas the practice of Some good Men in the Primitive times to recommend themselves to the Prayers of the Saints, that is, to desire God to hear the Prayers that the Saints in Heaven did make in their behalf;
and to apply themselves to the Martyrs a little before their suffering, when they themselves were entred into bliss, to interceed with God for those who were yet on the way passing thither with fear and trembling.
and to apply themselves to the Martyrs a little before their suffering, when they themselves were entered into bliss, to intercede with God for those who were yet on the Way passing thither with Fear and trembling.
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But now is there no difference betwixt the Saints intercessions for us and our Invocation of them? Betwixt their Praying for us in Heaven and our Praying to them on Earth? Is there no difference betwixt one Living Christian Praying to another to Pray for him, who hears his request and who is acquainted with his condition,
But now is there no difference betwixt the Saints intercessions for us and our Invocation of them? Betwixt their Praying for us in Heaven and our Praying to them on Earth? Is there no difference betwixt one Living Christian Praying to Another to Pray for him, who hears his request and who is acquainted with his condition,
Again, when they pray to Saints departed, they do it with all the Rites and Solemnities of a Religious Worship, in sacred offices, upon their Knees, with uncovered Heads, with Hands and Eyes lifted up, in times and places dedicated to Gods Worship;
Again, when they pray to Saints departed, they do it with all the Rites and Solemnities of a Religious Worship, in sacred Offices, upon their Knees, with uncovered Heads, with Hands and Eyes lifted up, in times and places dedicated to God's Worship;
As God is owned to be infinite in himself, and to have incommunicable perfections, so there ought to be some peculiar and appropriate Acts and signs of Worship to signify that we do inwardly so esteem and believe of God,
As God is owned to be infinite in himself, and to have incommunicable perfections, so there ought to be Some peculiar and Appropriate Acts and Signs of Worship to signify that we do inwardly so esteem and believe of God,
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and when these are once determined by the Law of God or the universal reason and consent of Mankind, the applying them to any else but him, is a plain violating his peculiarities and robbing him of his Honour.
and when these Are once determined by the Law of God or the universal reason and consent of Mankind, the applying them to any Else but him, is a plain violating his peculiarities and robbing him of his Honour.
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And now in this respect also I cannot discern how the Romish Invocation of Saints is of the same nature with our requesting our Fellow-Members to pray for us? For (not to mention again the presence of these,
And now in this respect also I cannot discern how the Romish Invocation of Saints is of the same nature with our requesting our Fellow members to pray for us? For (not to mention again the presence of these,
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and falling down on my Knees with Hands and Eyes lifted up, and that in a Temple, to him, with that request? Would not every good Man that has any regard for the Honour of God presently shew his detestation of such an action? Would he not say to me as St. Peter to Cornelius falling down before him, Stand up, I my self also am a Man? Would he not with St. Paul have rent his Garments and with much Holy indignation cryed out to me,
and falling down on my Knees with Hands and Eyes lifted up, and that in a Temple, to him, with that request? Would not every good Man that has any regard for the Honour of God presently show his detestation of such an actium? Would he not say to me as Saint Peter to Cornelius falling down before him, Stand up, I my self also am a Man? Would he not with Saint Paul have rend his Garments and with much Holy Indignation cried out to me,
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as he to the Men of Lystra, designing the same Honours to him and Barnabas wherewith they Worship'd their Gods, Why do ye these things, we also are Men of like Passions with you? As the Saints in Heaven cannot be supposed to lose any thing of their Love and Charity towards their Fellow-Members by going thither,
as he to the Men of Lystra, designing the same Honours to him and Barnabas wherewith they Worshipped their God's, Why do you these things, we also Are Men of like Passion with you? As the Saints in Heaven cannot be supposed to loose any thing of their Love and Charity towards their Fellow members by going thither,
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and therefore certainlie what they did and would have refused here on Earth, they must with higher degrees of abhorrence reject now they are in Heaven.
and Therefore Certainly what they did and would have refused Here on Earth, they must with higher Degrees of abhorrence reject now they Are in Heaven.
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why in all this time that these forms have been complained of, has not the sense of them been better exprest? Whence, I pray, should we take the meaning of such prayers but from the usual signification of the Words? But, if not;
why in all this time that these forms have been complained of, has not the sense of them been better expressed? Whence, I pray, should we take the meaning of such Prayers but from the usual signification of the Words? But, if not;
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why has no Inquisition past upon them? Why have not the grossest and rankest for Superstition and encroaching on the prerogative of God, been expunged and blotted out? Why all this while has there been no review, no comments upon them, no cautions and instructions written and bound up with their Breviaries, Rosaries and Hours, that the people might know how to understand them? If the form of words in their Saint-Invocation be the same that is used to God,
why has no Inquisition passed upon them? Why have not the Grossest and rankest for Superstition and encroaching on the prerogative of God, been expunged and blotted out? Why all this while has there been no review, no comments upon them, no cautions and instructions written and bound up with their Breviaries, Rosaries and Hours, that the people might know how to understand them? If the from of words in their Saint-Invocation be the same that is used to God,
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Certainlie, the Bishops and Governours of the Romish Church, and those that have the care of Souls amongst them, are either guilty of gross and willfull neglects to the people;
Certainly, the Bishops and Governors of the Romish Church, and those that have the care of Souls among them, Are either guilty of gross and wilful neglects to the people;
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or else, whatever they say to us, their will is, that the People should understand those Prayers according to the customary and received use of the words;
or Else, whatever they say to us, their will is, that the People should understand those Prayers according to the customary and received use of the words;
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but their help and assistance; which words, help and assistance, would have been altogether superflous, was not something else mean'd by them then only that of their prayers.
but their help and assistance; which words, help and assistance, would have been altogether superfluous, was not something Else meaned by them then only that of their Prayers.
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To what purpose else do they Pray to visit them, to make haste and come to them, did they not expect some other aid and assistance from them then bare praying for them? for that certainly might have been better and more convenientlie performed in Heaven, before the Face of God.
To what purpose Else do they Pray to visit them, to make haste and come to them, did they not expect Some other aid and assistance from them then bore praying for them? for that Certainly might have been better and more conveniently performed in Heaven, before the Face of God.
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To what purpose else in some particular cases do they put up their Addresses to one Saint rather then to another, according as in this World they were famous, either for some eminent Grace shining in them,
To what purpose Else in Some particular cases do they put up their Addresses to one Saint rather then to Another, according as in this World they were famous, either for Some eminent Grace shining in them,
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or for some strange cure or extraordinary deliverance wrought by them, but onlie, that they believe and trust, that those, who did such great things on Earth, are much more willing and able to do them now they are in Heaven, where,
or for Some strange cure or extraordinary deliverance wrought by them, but only, that they believe and trust, that those, who did such great things on Earth, Are much more willing and able to do them now they Are in Heaven, where,
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because St, George was by profession a Souldier and renowned for wonderful Atchievements, therefore have they recourse to him for assistance against Enemies.
Because Saint, George was by profession a Soldier and renowned for wondered Achievements, Therefore have they recourse to him for assistance against Enemies.
whilest we Love and Honour the Memory of Saints indeed, we ought to call only upon God, who only is a present help in time of need and the Saviour of them that put their trust in him.
whilst we Love and Honour the Memory of Saints indeed, we ought to call only upon God, who only is a present help in time of need and the Saviour of them that put their trust in him.
And here not to rake for them in some obscure Authors that have privately stole into the World, I shall need go no farther then the present Roman Breviary Corrected and Published by the Decree and Order of the Council of Trent. The blessed Virgin is there Invocated in the Feast of the Assumption, For strength against Enemies, and in the Hymn frequently used in her Office, she is not only called the Gate of Heaven, but intreated to loose the bonds of the Guilty to give light to the blind, to drive away our evils, to obtain good things for us,
And Here not to rake for them in Some Obscure Authors that have privately stole into the World, I shall need go no farther then the present Roman Breviary Corrected and Published by the decree and Order of the Council of Trent. The blessed Virgae is there Invocated in the Feast of the Assump, For strength against Enemies, and in the Hymn frequently used in her Office, she is not only called the Gate of Heaven, but entreated to lose the bonds of the Guilty to give Light to the blind, to drive away our evils, to obtain good things for us,
and to shew her self to be a Mother, (that is, as the Mass-Book of Paris 1634 interprets it.) in right of a Mother to command her Son. In another place she is sued to for help to the Miserable,
and to show her self to be a Mother, (that is, as the Mass-Book of paris 1634 interprets it.) in right of a Mother to command her Son. In Another place she is sued to for help to the Miserable,
St. Andrew is supplicated for patience to bear chearfully the Cross of Christ; St. Francis, for deliverance from the drudgery and bondage of sin;
Saint Andrew is supplicated for patience to bear cheerfully the Cross of christ; Saint Francis, for deliverance from the drudgery and bondage of since;
to fly to them as our Patrons and Advocates, to put confidence in their intercessions and to ascribe our mercies and deliverances, to their Power and Interest in God.
to fly to them as our Patrons and Advocates, to put confidence in their intercessions and to ascribe our Mercies and Deliverances, to their Power and Interest in God.
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In the office of Visitation of the Sick, the Priest laying his right hand upon the head of the Sick Person, prayes, that Jesus the Son of Mary, and Saviour of the World, would for the Merits and Intercession of his Apostles Peter and Paul, and all saints, be gracious & Merciful to him;
In the office of Visitation of the Sick, the Priest laying his right hand upon the head of the Sick Person, prays, that jesus the Son of Marry, and Saviour of the World, would for the Merits and Intercession of his Apostles Peter and Paul, and all Saints, be gracious & Merciful to him;
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these are enough, but I cannot omit one more, which is a flower indeed in the office about the Sacrament of Penance there is found this remarkable Prayer;
these Are enough, but I cannot omit one more, which is a flower indeed in the office about the Sacrament of Penance there is found this remarkable Prayer;
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and to seek to obtain those blessings from finite Beeings and through their procurement, which only Almighty God and his blessed Son Christ Jesus can give unto Men.
and to seek to obtain those blessings from finite Beings and through their procurement, which only Almighty God and his blessed Son christ jesus can give unto Men.
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and so they practise, this being a form of Prayer to Saints in frequent use amongst them, With the desire of our Hearts we pray unto you regard the ready service of our minds;
and so they practise, this being a from of Prayer to Saints in frequent use among them, With the desire of our Hearts we pray unto you regard the ready service of our minds;
but know the disposition of the Heart from whence it proceeds, otherwise the Hypocritical Supplicant must be supposed as likely to obtain their favour as the Sincerest Votary.
but know the disposition of the Heart from whence it proceeds, otherwise the Hypocritical Supplicant must be supposed as likely to obtain their favour as the Sincerest Votary.
then to Vow that their whole life shall be devoted to the blessed Virgin or some other Saint, according to the famous Pattern, I humbly beg of thee Oh Mother of all Clemency, that thou wouldest vouchsafe to admit me into the number of those who have devouted themselves to thee to be thy perpetual servants.
then to Voelli that their Whole life shall be devoted to the blessed Virgae or Some other Saint, according to the famous Pattern, I humbly beg of thee O Mother of all Clemency, that thou Wouldst vouchsafe to admit me into the number of those who have devouted themselves to thee to be thy perpetual Servants.
'Tis usual with their Learned Men to conclude their Books with praise to God and the Blessed Virgin, particularly Valentia and Bellarmine, the letter of which thus ends his Book conc•rning the Worship of faints;
It's usual with their Learned Men to conclude their Books with praise to God and the Blessed Virgae, particularly Valentia and Bellarmine, the Letter of which thus ends his Book conc•rning the Worship of faints;
but that delegation of power the Romanists give them, whereby they make them share Empire and Dominion with God in the Government of the world, can be as little proved of them, as of saints departed;
but that delegation of power the Romanists give them, whereby they make them share Empire and Dominion with God in the Government of the world, can be as little proved of them, as of Saints departed;
to Love them, to imitate them, through their hands to offer daily their works to God, to commend themselves to their protection at all times, especially in difficulties and temptations;
to Love them, to imitate them, through their hands to offer daily their works to God, to commend themselves to their protection At all times, especially in difficulties and temptations;
more of this you have drawn to the life in the forementioned excellent Homily of our Church against Idolatry, out of which I shall only •ull some passages and refer •he Reader for farther satisfaction to the Homily it self;
more of this you have drawn to the life in the forementioned excellent Homily of our Church against Idolatry, out of which I shall only •ull Some passages and refer •he Reader for farther satisfaction to the Homily it self;
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it compares such saints in the Roman Church to whom they allot the defence of certain countries, to the Dii Tutelares of the Gentile Idolaters; such, to whom the safety of certain Cities are cammitted, to their Dii presides;
it compares such Saints in the Roman Church to whom they allot the defence of certain countries, to the Gods Tutelares of the Gentile Idolaters; such, to whom the safety of certain Cities Are cammitted, to their Gods presides;
every Artificer and profession has his special saint as a peculiar God; for example, Scholars have St. Nicholas and St. Gregory, Painters St. Luke; neither lack souldiers their Mars;
every Artificer and profession has his special saint as a peculiar God; for Exampl, Scholars have Saint Nicholas and Saint Gregory, Painters Saint Lycia; neither lack Soldiers their Mars;
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not Lovers. their Venus amongst Christians. The sea and waters amongst the Romanists as well as Cities and Countries have their special Saints to preside over them,
not Lovers. their Venus among Christians. The sea and waters among the Romanists as well as Cities and Countries have their special Saints to preside over them,
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as amongst the Heathens they had Gods; all diseases have their special Saints as Gods, the Curers of them; the Pox St. Roch; the Falling-Evil, St. Cornelis; the Toothach, St. Apollonia;
as among the heathens they had God's; all diseases have their special Saints as God's, the Curers of them; the Pox Saint Roch; the Falling-Evil, Saint Cornelis; the Toothache, Saint Apollonia;
neither do Beasts and Cattle lack their Gods with us, for St. Loy is the Horsleach, and St. Anthony the swineheard, &c. where is Gods Providence and due Honour in the mean time? Who saith, the Heavens be mine, the Earth is mine, the whole World and all that therein is;
neither do Beasts and Cattle lack their God's with us, for Saint Loy is the Horse-leech, and Saint Anthony the swineherd, etc. where is God's Providence and due Honour in the mean time? Who Says, the Heavens be mine, the Earth is mine, the Whole World and all that therein is;
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What madness and wickedness against God are Men fallen into? What dishonour do the Creatures to their Creator and Maker? This is not written to reproach the Saints, but to condemn the Foolishness and Wickedness of Men, who make of the true servants of GOD, false Gods, by attributing to them the Power and Honour which is Gods, and due to him only.
What madness and wickedness against God Are Men fallen into? What dishonour do the Creatures to their Creator and Maker? This is not written to reproach the Saints, but to condemn the Foolishness and Wickedness of Men, who make of the true Servants of GOD, false God's, by attributing to them the Power and Honour which is God's, and due to him only.
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II. On what occasion this Doctrine and Practice began and spread in the Church. GReat was the Honour the Primitive Christians had for the Martyrs and Confessors;
II On what occasion this Doctrine and Practice began and spread in the Church. GReat was the Honour the Primitive Christians had for the Martyrs and Confessors;
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here they blessed God for that Grace that was given to them, and for that good that accrued to themselves by their example, here they proposed their vertues for imitation,
Here they blessed God for that Grace that was given to them, and for that good that accrued to themselves by their Exampl, Here they proposed their Virtues for imitation,
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and the Christian cause being then harassed on every side by implacable Enemies, the Malice of the Jew, and the subtity of the Greek, and the Power of the Roman combining with their united force to destroy and root it up, it pleased God, not only by the demonstration of a Divine power in the Apostles and their immediate Successors,
and the Christian cause being then harassed on every side by implacable Enemies, the Malice of the Jew, and the subtity of the Greek, and the Power of the Roman combining with their united force to destroy and root it up, it pleased God, not only by the demonstration of a Divine power in the Apostles and their immediate Successors,
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and by sensibly answering Prayers that were there puup to him, to confi•m the Truth of Christianity, to declare hi approbation of the sufferings of his servants,
and by sensibly answering Prayers that were there puup to him, to confi•m the Truth of Christianity, to declare him approbation of the sufferings of his Servants,
To them in a particular manner may that of the Apostle be applied, W•om GOD did foreknow them he did predestinate to be conformed to the Image of his Son;
To them in a particular manner may that of the Apostle be applied, W•om GOD did foreknow them he did predestinate to be conformed to the Image of his Son;
The Ap•stle having said in the verse before, verse 28, We know that all things work together for good unto them that love GOD, to them who are called according to his purpose;
The Ap•stle having said in the verse before, verse 28, We know that all things work together for good unto them that love GOD, to them who Are called according to his purpose;
This was the Testimony God bore to the Apostles and first Bishops of the Church, to the Authority they had received, to the Doctrine they taught, and for which they died;
This was the Testimony God boar to the Apostles and First Bishops of the Church, to the authority they had received, to the Doctrine they taught, and for which they died;
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but, (as they called it,) an officious Worship, a Worship of Love and society, a special and particular observance, a respect convenient and proper, and which they could not but think was due to them on the account of the great service they had done to the the cause of Christ,
but, (as they called it,) an officious Worship, a Worship of Love and society, a special and particular observance, a respect convenient and proper, and which they could not but think was due to them on the account of the great service they had done to the the cause of christ,
but equally dangerous stratagems, and by working on the strong inclinations and affections of Men to ease and softness, he too successfully attempted to deprave and corrupt it by loose and superstitious Doctrines;
but equally dangerous stratagems, and by working on the strong inclinations and affections of Men to ease and softness, he too successfully attempted to deprave and corrupt it by lose and superstitious Doctrines;
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and whereas before they were wont to frequent the Tombs of the Martyrs that at the sight of the place their affections might be raised, their Devotions enlivened,
and whereas before they were wont to frequent the Tombs of the Martyrs that At the sighed of the place their affections might be raised, their Devotions enlivened,
now they placed all their Religion in the bare outward observance of that Solemnity, and took more care to Honour the Saints by their lofty Praises and commendations of them,
now they placed all their Religion in the bore outward observance of that Solemnity, and took more care to Honour the Saints by their lofty Praises and commendations of them,
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and that, what was wanting in the one, they might make up in the other, they now began to fall into many Superstitious Conceits and Opinions concerning them;
and that, what was wanting in the one, they might make up in the other, they now began to fallen into many Superstitious Conceits and Opinions Concerning them;
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to break out into too lavish and indeed extravagant expressions of their worth and to fly too high in their Panegyricks and Laudatory Orations, Now they began,
to break out into too lavish and indeed extravagant expressions of their worth and to fly too high in their Panegyrics and Laudatory Orations, Now they began,
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the common People observing, that many Cures were wrought upon those that at those monuments applied themselves to God, were led by degrees to look upon them as so many Testimonies of the Martyrs great interest in the Court of Heaven,
the Common People observing, that many Cures were wrought upon those that At those monuments applied themselves to God, were led by Degrees to look upon them as so many Testimonies of the Martyrs great Interest in the Court of Heaven,
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and instead of begging relief of God, to speak directly to the Martyrs themselves: To fancy that the Souls of Martyrs were alwayes hovering about their Tombs and Ashes,
and instead of begging relief of God, to speak directly to the Martyrs themselves: To fancy that the Souls of Martyrs were always hovering about their Tombs and Ashes,
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so they cried out in the Council of Chalcedon, Let Flavianus Pray for us: and in Theodoret's History of the Lives of the Fathers, we find in the close of most of them, (though some think them not to be his words,
so they cried out in the Council of Chalcedon, Let Flavianus Pray for us: and in Theodoret's History of the Lives of the Father's, we find in the close of most of them, (though Some think them not to be his words,
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To commend themselves to the Martyrs intercessions, to beg to be heard for their sakes, to be helpt by their prayers, to be vouchsaf't the effects of the Prayers that were made by them in behalf of the Church below.
To commend themselves to the Martyrs intercessions, to beg to be herd for their sakes, to be helped by their Prayers, to be vouchsafed the effects of the Prayers that were made by them in behalf of the Church below.
To all this we may add, what a Learned Author of our own has ingeniously guest, that the great compliance and yielding of the Roman Christians in this particular to those Northern Nations, the Goths and Vandals, when they invaded and overun the Empire, did not a little contribute to raise and propagate this Saint-Worship and Invocation in the Church;
To all this we may add, what a Learned Author of our own has ingeniously guest, that the great compliance and yielding of the Roman Christians in this particular to those Northern nations, the Gothis and Vandals, when they invaded and overun the Empire, did not a little contribute to raise and propagate this Saint-worship and Invocation in the Church;
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now it's not improbable that the Christians, to mollify their fierce natures and to induce them the more readily to embrace Christianity, might indulge them still that practice, excepting only the object of their Worship, giving them real Saints and Holy Angels instead of their feigned and impure Deities;
now it's not improbable that the Christians, to mollify their fierce nature's and to induce them the more readily to embrace Christianity, might indulge them still that practice, excepting only the Object of their Worship, giving them real Saints and Holy Angels instead of their feigned and impure Deities;
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and that which makes this the more probable is, that their invasion and stay in Italy, and the rise and growth of Daemon - Worship there, jump exactly as to time,
and that which makes this the more probable is, that their invasion and stay in Italy, and the rise and growth of Daemon - Worship there, jump exactly as to time,
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1. ANd here we are first•• take notice that it is •reely confe•• by some of their own Learned Divines, that there is no express Text either in the Old or New Testament for this Doctrine and practice;
1. ANd Here we Are first•• take notice that it is •reely confe•• by Some of their own Learned Divines, that there is no express Text either in the Old or New Testament for this Doctrine and practice;
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and is it not hard to make that an Article of Faith that has no Foundation to stand on in the word of God? Or to make that a Duty that has no Law •or sanction to bind us to the practice of it? Were not the Scriptures written to make Men Wise unto salvation, and to instruct them throughly un•o all good works? Were they not written that we might believe, & believing might have Eternal Life? Do not the Apostles say, they have made known to Man the whole will of God,
and is it not hard to make that an Article of Faith that has no Foundation to stand on in the word of God? Or to make that a Duty that has no Law •or sanction to bind us to the practice of it? Were not the Scriptures written to make Men Wise unto salvation, and to instruct them thoroughly un•o all good works? Were they not written that we might believe, & believing might have Eternal Life? Do not the Apostles say, they have made known to Man the Whole will of God,
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and kept nothing hid from them? Do they not abound in earnest Exhortations to Pray to Pray alwayes, to pray without ceasing, with all prayer? Have they not left frequent directions for the right performance of it, in a Language that all that hear may understand, with pure hands, in Faith, without wrath and doubting? And now can we imagine after all this, that, had Invocation of Saints been so good and profitable a Duty, or that it had been so great a Crime so much as to doubt of the Blessed Virgin's Merits and Ability to help, that the• would have been wholly silent as to this matter? Were not the Apostles guided by the Holy Spirit of God? Must they not be supposed to have as hearty a concern and as burning a Zeal for the Salvation of Souls and the Glory of God as the Trent Fathers had? And now, had this practice been so highly instrumental to promote both these,
and kept nothing hid from them? Do they not abound in earnest Exhortations to Pray to Pray always, to pray without ceasing, with all prayer? Have they not left frequent directions for the right performance of it, in a Language that all that hear may understand, with pure hands, in Faith, without wrath and doubting? And now can we imagine After all this, that, had Invocation of Saints been so good and profitable a Duty, or that it had been so great a Crime so much as to doubt of the Blessed Virgin's Merits and Ability to help, that the• would have been wholly silent as to this matter? Were not the Apostles guided by the Holy Spirit of God? Must they not be supposed to have as hearty a concern and as burning a Zeal for the Salvation of Souls and the Glory of God as the Trent Father's had? And now, had this practice been so highly instrumental to promote both these,
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and neglected to have given it in charge with as much strictness, as they have done to all Bishops and Pastors, to instruct their Flocks in the Pie•y and Usefulness of it? Have not the Apostles both by their precept and example enjoyned Christians to beg the Prayers of one another whilst they are in the body? Have they not prescribed the Sick Man,
and neglected to have given it in charge with as much strictness, as they have done to all Bishops and Pastors, to instruct their Flocks in the Pie•y and Usefulness of it? Have not the Apostles both by their precept and Exampl enjoined Christians to beg the Prayers of one Another while they Are in the body? Have they not prescribed the Sick Man,
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as the most Soveraign receipt, to have recourse to the Prayers of the Elders of the Church? What reason then can be given that we have not any one example or precept to fly to the Prayers of Saints departed, to their help and assistance,
as the most Sovereign receipt, to have recourse to the Prayers of the Elders of the Church? What reason then can be given that we have not any one Exampl or precept to fly to the Prayers of Saints departed, to their help and assistance,
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for though sometimes in their prayers to God, they besought him to remember Abraham, Isaac, and Jacob, that is, his own covenant and promise he had made with and to them,
for though sometime in their Prayers to God, they besought him to Remember Abraham, Isaac, and Jacob, that is, his own Covenant and promise he had made with and to them,
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But to blunt the edge of this Argument that they themselves have put into our hands against it, they tell us, was not for any intrinsick Evil in the thing,
But to blunt the edge of this Argument that they themselves have put into our hands against it, they tell us, was not for any intrinsic Evil in the thing,
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but for some particular reasons relating to the times of the Old Testament, and the first Ages of the New that It was not mentioned and enioyned in scripture;
but for Some particular Reasons relating to the times of the Old Testament, and the First Ages of the New that It was not mentioned and enjoined in scripture;
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For the Old Testament ▪ they say it's not there enjoyned, because the Patriarchs and Saints departed, during that dispensation, were not admitted into the beatifick Vision,
For the Old Testament ▪ they say it's not there enjoined, Because the Patriarchs and Saints departed, during that Dispensation, were not admitted into the beatific Vision,
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or, if, our Saviour at his ascension into Heaven did give them a happy deliverance and took them up with him into the immediate presence of God, 'tis not certain, that they understand the desires of the Living any more then they did before,
or, if, our Saviour At his Ascension into Heaven did give them a happy deliverance and took them up with him into the immediate presence of God, it's not certain, that they understand the Desires of the Living any more then they did before,
Many of the Romanists will not have the Saints in Heaven come to know the desires of their Living Votaries by the benefit of the beaufick Vision which they enjoy,
Many of the Romanists will not have the Saints in Heaven come to know the Desires of their Living Votaries by the benefit of the beaufick Vision which they enjoy,
besides, considering the great esteem and veneration the Jews ever had for those great Men, the Founders of their Nation, Abraham, Isaac, Jacob, Moses, Joshua and others, had there been no evil in the thing, no reason can be given why it was not preached to the Jews by our Saviour and his Apostles as the most likely argument to win them to embrace the Christian Religion.
beside, considering the great esteem and veneration the jews ever had for those great Men, the Founders of their nation, Abraham, Isaac, Jacob, Moses, joshua and Others, had there been no evil in the thing, no reason can be given why it was not preached to the jews by our Saviour and his Apostles as the most likely argument to win them to embrace the Christian Religion.
and have given them an occasion to think, that they had only changed their Gods but not their Religion, that the Christian Doctrine was only a device of the Apostles to thrust out their old Daemons and Heroes and to put in themselves;
and have given them an occasion to think, that they had only changed their God's but not their Religion, that the Christian Doctrine was only a device of the Apostles to thrust out their old Daemons and Heroes and to put in themselves;
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And is not this a good Argument and does it not hold still against Romish Invocation? Is it not of as much force now to cast it out of the Church as it was then not to bring it in? Does it not give infinite offence to a great part of the Christian World,
And is not this a good Argument and does it not hold still against Romish Invocation? Is it not of as much force now to cast it out of the Church as it was then not to bring it in? Does it not give infinite offence to a great part of the Christian World,
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or something very near it? For, it is not enough to excuse them from it that the object of their Inv•cation is not the same, that they do not with them pay this Worship to the Heathen Deities, (who,
or something very near it? For, it is not enough to excuse them from it that the Object of their Inv•cation is not the same, that they do not with them pay this Worship to the Heathen Deities, (who,
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though in some respects they had been Patrons and Benefactors to their Country, were yet in others very lewd and unworthy persons,) but to the Apostles of Christ and Christians Martyrs (who in all respects were highly deserving of the World) whilst they agree in the same act & kind of Worship and give that Honour to the Creature which properly and peculiarly belongs to God,
though in Some respects they had been Patrons and Benefactors to their Country, were yet in Others very lewd and unworthy Persons,) but to the Apostles of christ and Christians Martyrs (who in all respects were highly deserving of the World) while they agree in the same act & kind of Worship and give that Honour to the Creature which properly and peculiarly belongs to God,
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and again, There shall be joy before the Angels of God, over our Sinner that repenteth, From whence they argue, that if Angels and blessed spirits rejoyce at the Conversion of a sinner, they must know and understand this change that's wrought in them before they can rejoyce at it,
and again, There shall be joy before the Angels of God, over our Sinner that Repenteth, From whence they argue, that if Angels and blessed spirits rejoice At the Conversion of a sinner, they must know and understand this change that's wrought in them before they can rejoice At it,
and if the knowledge of their repentance reaches them, why not also of their Prayers? And then if they can hear their Prayers, why may they not be Prayed unto? To this it's answered,
and if the knowledge of their Repentance reaches them, why not also of their Prayers? And then if they can hear their Prayers, why may they not be Prayed unto? To this it's answered,
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the shepherd that went to seek the lost sheep, God himself, who sent his Son into the World to seek and to save that which is lost, on whose shoulders the great Work of Mans Redemption was laid;
the shepherd that went to seek the lost sheep, God himself, who sent his Son into the World to seek and to save that which is lost, on whose shoulders the great Work of men Redemption was laid;
and for this we are sure there was joy in Heaven, when a Blessed Chore of Angels sung that Heavenly Anthem at Christs Nativity, Glory be to God on high,
and for this we Are sure there was joy in Heaven, when a Blessed Chore of Angels sung that Heavenly Anthem At Christ Nativity, Glory be to God on high,
If this Text does imply that Angels in Heaven know when a Sinner is converted and rejoyce at it, it does not follow that they know this by some excellent priviledge and perfection of their nature, whereby also they are enabled to understand even those mental Prayers, that we are told ought to be put up to them;
If this Text does imply that Angels in Heaven know when a Sinner is converted and rejoice At it, it does not follow that they know this by Some excellent privilege and perfection of their nature, whereby also they Are enabled to understand even those mental Prayers, that we Are told ought to be put up to them;
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but passing alwayes betwixt Heaven and Earth (as wa• represented unto Jacob in his Divine Vision on God's Errands and Embassies) those that ascend from Earth may tell the joyful News of converted sinners to them in Heaven;
but passing always betwixt Heaven and Earth (as wa• represented unto Jacob in his Divine Vision on God's Errands and Embassies) those that ascend from Earth may tell the joyful News of converted Sinners to them in Heaven;
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but they that tell them this, cannot also acquaint them with the inward secret desires and cogitations of Mens Hearts, bebeing in a capacity by observing in Men the Signs and Fruits of true Repentance to know the one,
but they that tell them this, cannot also acquaint them with the inward secret Desires and cogitations of Men's Hearts, bebeing in a capacity by observing in Men the Signs and Fruits of true Repentance to know the one,
The Angels in Heaven see indeed the Face of Christs Father which is in Heaven, but the meaning of that is not, that by enjoying the sight of Gods Face they therein see and hear all things transacted here on Earth,
The Angels in Heaven see indeed the Face of Christ Father which is in Heaven, but the meaning of that is not, that by enjoying the sighed of God's Face they therein see and hear all things transacted Here on Earth,
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but that they are God's Ministers alwayes attending round about his Thron, and waiting before him to receive his Commands, and to execute his pleasure.
but that they Are God's Ministers always attending round about his Thron, and waiting before him to receive his Commands, and to execute his pleasure.
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But was this Knowledge the priviledge of the Angelical nature, the equality which just Men in the Text are said to have to the Augels, is not mean'd an equality of Knowledge or perfection of nature,
But was this Knowledge the privilege of the Angelical nature, the equality which just Men in the Text Are said to have to the Angels, is not meaned an equality of Knowledge or perfection of nature,
yet the Saints departed, who are not till the Resurrection •o have this excellent priviledge conferred on them, are not till then to have this Homage and Worship paid to them;
yet the Saints departed, who Are not till the Resurrection •o have this excellent privilege conferred on them, Are not till then to have this Homage and Worship paid to them;
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Again, they produce Revel. 5. 8. Where it's said, That the Four Beasts and twenty four Elders fell down before the Lamb, having every one of them Harps and Gold•n Vials full of Odours, which are the Prayers of Saints By the prayers of Saints,, they mean, of those Saints that ar• living upon the Earth;
Again, they produce Revel. 5. 8. Where it's said, That the Four Beasts and twenty four Elders fell down before the Lamb, having every one of them Harps and Gold•n Vials full of Odours, which Are the Prayers of Saints By the Prayers of Saints,, they mean, of those Saints that ar• living upon the Earth;
But now if they are mistaken in the •ense of this Text, and by the Four Beasts and Twenty four Elders are not mean'd the Member• of the Church triumphant;
But now if they Are mistaken in the •ense of this Text, and by the Four Beasts and Twenty four Elders Are not meaned the Member• of the Church triumphant;
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then this cannot afford them the least shew of a reason for their Invocation ▪ Dr. Hamon• and many other Learned Expositors are of opinion, that either, this whole Text is nothing but a representation of the Church below offering up prayers by their Pastors;
then this cannot afford them the least show of a reason for their Invocation ▪ Dr. Hamon• and many other Learned Expositors Are of opinion, that either, this Whole Text is nothing but a representation of the Church below offering up Prayers by their Pastors;
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to God through the Lamb; (and it's said ve•se 10. That they shall Re•gn upon the Earth;) or else, a representation of the whole Church of Christ bo•h in Heaven and Earth, joyning together in their Dox•logies and Praises to God for the Vict•ries of the Lamb,
to God through the Lamb; (and it's said ve•se 10. That they shall Re•gn upon the Earth;) or Else, a representation of the Whole Church of christ bo•h in Heaven and Earth, joining together in their Dox•logies and Praises to God for the Vict•ries of the Lamb,
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and for this sense the next ve•s• seems to give it, where they are said to Sing a new Song, saying, Thou art worthy to take the Book and — for thou wast s•ain,
and for this sense the next ve•s• seems to give it, where they Are said to Sing a new Song, saying, Thou art worthy to take the Book and — for thou wast s•ain,
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Another place to be explained, which they sometimes mention as on their side, is, Revel • 10. Where the Souls of the Martyrs under the Altar are said to cry, How long, Oh Lord, Holy and true, dost thou not judge and avenge our Blood on them that dwell on the Earth:
another place to be explained, which they sometime mention as on their side, is, Revel • 10. Where the Souls of the Martyrs under the Altar Are said to cry, How long, O Lord, Holy and true, dost thou not judge and avenge our Blood on them that dwell on the Earth:
and as it's said, that Abel 's blood cryed for Vengance, so the Sin of shedding their blood cryed, ' that is, would certainly awake and provoke the justice of God to take Vengeance on them for it:
and as it's said, that Abel is blood cried for Vengeance, so the since of shedding their blood cried, ' that is, would Certainly awake and provoke the Justice of God to take Vengeance on them for it:
Let their inference be granted, that the Souls of Martyrs in the future State do Pray for their Fellow Sufferes that are left behind, it does not follow that their Fellow-Sufferers Pray to them,
Let their Inference be granted, that the Souls of Martyrs in the future State do Pray for their Fellow Sufferes that Are left behind, it does not follow that their Fellow-sufferers Pray to them,
but to God, that he would appoint the same bessed Angel that administred unto him in all his streights, to be the instrument of his good providence to those two Sons of Joseph, whom he had now made his own,
but to God, that he would appoint the same bess Angel that administered unto him in all his straights, to be the Instrument of his good providence to those two Sons of Joseph, whom he had now made his own,
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If the Patriarch must be thought here to have Prayed to the Angel, we must suppose with Athanasius, and others of the Fathers, that Angel to be Christ the Son of God.
If the Patriarch must be Thought Here to have Prayed to the Angel, we must suppose with Athanasius, and Others of the Father's, that Angel to be christ the Son of God.
And the same answer is to be given to Revel 8 ▪ 4. Where it's said, That the smoke of the Incense which came with the Prayers of the Saints, ascended up before God out of the Angels hand;
And the same answer is to be given to Revel 8 ▪ 4. Where it's said, That the smoke of the Incense which Come with the Prayers of the Saints, ascended up before God out of the Angels hand;
that is, Christ's, the Angel of the Covenant, and therefore this Angel that offered up the Prayers of the Saints is called verse 3. Another Angel; intimating, that it was a special Angel, one different both in Nature and Office, from the other seven mentioned verse 2. and described there as Ministring Spirits;
that is, Christ's, the Angel of the Covenant, and Therefore this Angel that offered up the Prayers of the Saints is called verse 3. another Angel; intimating, that it was a special Angel, one different both in Nature and Office, from the other seven mentioned verse 2. and described there as Ministering Spirits;
THe Trent Fathers and the Catechism put out by their Authority having declared invocation of Saints to be a custom received and continued in the Church ever since the Apostles time, the Romish Authors have not been wanting to turn every Stone, to search every Author, to produce and strain every sentence and expression that looks that way, to the height, in order to the making it good;
THe Trent Father's and the Catechism put out by their authority having declared invocation of Saints to be a custom received and continued in the Church ever since the Apostles time, the Romish Authors have not been wanting to turn every Stone, to search every Author, to produce and strain every sentence and expression that looks that Way, to the height, in order to the making it good;
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1. Those that have taken the most pains to seek for Testimonies, have not been able to produce any tolerable one out of the Genuin Writings of the Fathers within the first three hundred years after Christ;
1. Those that have taken the most pains to seek for Testimonies, have not been able to produce any tolerable one out of the Genuine Writings of the Father's within the First three hundred Years After christ;
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they cite indeed the Hierarchy of Dionisius Areopagita, Orige•s comments on the second Chapter of Job and the twenty first of Numbers, the works of St. Ephroem, and Athanasius 's of the most Holy Mother of God;
they Cite indeed the Hierarchy of Dionysius Areopagite, Orige•s comments on the second Chapter of Job and the twenty First of Numbers, the works of Saint Ephroem, and Athanasius is of the most Holy Mother of God;
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but these have been sufficiently proved by many of our Learned Men and acknowledged by some of no obscure fame amongst them, to be spurious, and falsly father'd on them;
but these have been sufficiently proved by many of our Learned Men and acknowledged by Some of no Obscure fame among them, to be spurious, and falsely fathered on them;
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Wherein the blessed Virgin Mary is termed the Advocate of Eve. Now to make this a pat proof for their Invocation, they must put this sense upon it, that the blessed Virgin being a Glorified Saint in Heaven, did at the request and desires of Eve living upon Earth represent her case to God,
Wherein the blessed Virgae Marry is termed the Advocate of Eve. Now to make this a pat proof for their Invocation, they must put this sense upon it, that the blessed Virgae being a Glorified Saint in Heaven, did At the request and Desires of Eve living upon Earth represent her case to God,
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Or how could Irenoeus think the blessed Virgin in a capacity to do this whose opinion it was, with the generality of the Fathers in that Age, that her Soul,
Or how could Irenaeus think the blessed Virgae in a capacity to do this whose opinion it was, with the generality of the Father's in that Age, that her Soul,
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as all others of departed Saints, were yet in an invisible place and not admitted to the Beati•ick Vision? Or how could Eve stand in need of her Advocatship, who,
as all Others of departed Saints, were yet in an invisible place and not admitted to the Beati•ick Vision? Or how could Eve stand in need of her Advocateship, who,
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if it were true, as the Romanists hold, that our Saviour at his Resurrection freed the Saints of the Old Testament from their Limbus and carried them up with him into heaven,
if it were true, as the Romanists hold, that our Saviour At his Resurrection freed the Saints of the Old Testament from their Limbus and carried them up with him into heaven,
some other meaning then of the words must be found out, and the most obvious and natural is this, that the Virgin Mary is here by a figure put for Christ her Son according to the Flesh;
Some other meaning then of the words must be found out, and the most obvious and natural is this, that the Virgae Marry is Here by a figure put for christ her Son according to the Flesh;
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but by her Son, she being that vessel made choice of by the Holy Ghost, to bear him in her Womb, who by taking Flesh of her became the Saviour of Eve and all Mankind.
but by her Son, she being that vessel made choice of by the Holy Ghost, to bear him in her Womb, who by taking Flesh of her became the Saviour of Eve and all Mankind.
For the Testimony of Eusebius; it, as Bellarmine reports it, runs thus, We Honour those Heavenly Souldiers, •s God's Friends, we approach unto their Mo••ments,
For the Testimony of Eusebius; it, as Bellarmine reports it, runs thus, We Honour those Heavenly Soldiers, •s God's Friends, we approach unto their Mo••ments,
but it is apparent, as many Learned Men have shewn, that Bellarmine took this allegation, not out of Euse•ins's Original but a corrupt translation made by Trapezuntius and afterwards followed by Dadr••u• a Doctor of Paris, who set forth E•sebius; there being no such words, as Praying to them as unto Holy Men, to be found in him speaking his own Language his words are these, h•then kai ept tas thekas aut on ethos, hemin parienai, kai tas euchas para tautais poiesthai, &c. It is our custom to come to their Tombs and Monuments,
but it is apparent, as many Learned Men have shown, that Bellarmine took this allegation, not out of Euse•ins's Original but a corrupt Translation made by Trapezuntius and afterwards followed by Dadr••u• a Doctor of paris, who Set forth E•sebius; there being no such words, as Praying to them as unto Holy Men, to be found in him speaking his own Language his words Are these, h•then kai ept tas thekas Or on ethos, hemin parienai, kai tas euchas para tautais poiesthai, etc. It is our custom to come to their Tombs and Monuments,
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and to make our Prayers, not autois to them, those Martyrs, as the Transla•or and Bellarmine would have it, bu• para tautais, i e thekais, at or before their •ombs and Monuments,
and to make our Prayers, not autois to them, those Martyrs, as the Transla•or and Bellarmine would have it, bu• para tautais, i e thekais, At or before their •ombs and Monuments,
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•ut Baronius himself Confesses (as Bishop Andrews proves ••out o• the life of St. Ambrose) that this Book was written presently after his Conversion,
•ut Baronius himself Confesses (as Bishop Andrews Proves ••out o• the life of Saint Ambrose) that this Book was written presently After his Conversion,
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since we find him afterwards plainly asserting the Contrary, in such words as these, That to procure God's favour we need no Advocate but a devout Mind;
since we find him afterwards plainly asserting the Contrary, in such words as these, That to procure God's favour we need no Advocate but a devout Mind;
2. They make the Rhetorical Flourishes and Apostrophes of the Fathers in their Panegyricks of the Martyrs, to be folemn forms of Invocation of them The Fathers about the la•ter end of the Fourth Century, observing Piety and Devotion to decay and wax cold,
2. They make the Rhetorical Flourishes and Apostrophes of the Father's in their Panegyrics of the Martyrs, to be folemn forms of Invocation of them The Father's about the la•ter end of the Fourth Century, observing Piety and Devotion to decay and wax cold,
So St. Gregory Nazianzen in his Oration calls unto Orat. in Athan. St. Cyprian, St. Basil, St. Athanasius, to each after this manner, Do thou favourably look upon us from on high.
So Saint Gregory Nazianzen in his Oration calls unto Orat in Athan Saint Cyprian, Saint Basil, Saint Athanasius, to each After this manner, Do thou favourably look upon us from on high.
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Now what is there in all this but what's usual in all Authors both Sacred and Profane? The design of the Fa••••s was to raise the People to as h•gh an opinion as they could, bo•• of the Persons of the Martyrs and their vertues that made them so illustrious;
Now what is there in all this but what's usual in all Authors both Sacred and Profane? The Design of the Fa••••s was to raise the People to as h•gh an opinion as they could, bo•• of the Persons of the Martyrs and their Virtues that made them so illustrious;
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and might they not make useof their best Art and Rhetorick to do it? What is more in this then those Apostrophes frequently found in the Sacred Writings even to insensate Creatures? Hear ye, Oh Mountains, the Lord's Contro•ersy!
and might they not make useof their best Art and Rhetoric to do it? What is more in this then those Apostrophes frequently found in the Sacred Writings even to insensate Creatures? Hear you, O Mountains, the Lord's Contro•ersy!
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and these are cunningly shufled in by the Romish Doctors as proofs for invocation of them, with a design to impose on the unwary vulgar, who are supposed not to take notice of the difference (but 'tis a wonder if they should not for 'tis wide enough) betwixt their Praying for us, and our Praying to them.
and these Are cunningly shuffled in by the Romish Doctors as proofs for invocation of them, with a Design to impose on the unwary Vulgar, who Are supposed not to take notice of the difference (but it's a wonder if they should not for it's wide enough) betwixt their Praying for us, and our Praying to them.
they shall alledge you Fathers and those not a few of unquestionable name, to prove the utter Consumption of all things by Fire at the end of the World.
they shall allege you Father's and those not a few of unquestionable name, to prove the utter Consumption of all things by Fire At the end of the World.
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So here, when the Question is whither we ought to Pray to Saints departed; they bring innumerable Fathers to prove that the Saints departed do Pray for us;
So Here, when the Question is whither we ought to Pray to Saints departed; they bring innumerable Father's to prove that the Saints departed do Pray for us;
If the story should be true that Justina a Christian Virgin did in great distress jointly supplicate the blessed Virgin with God and Christ, does it follow, that it was the practice of all to do so? It cannot be denied but that many of the Fathers let slip, in the heat of their Affection and Oration, many unwary speeches to this purpose,
If the story should be true that Justina a Christian Virgae did in great distress jointly supplicate the blessed Virgae with God and christ, does it follow, that it was the practice of all to do so? It cannot be denied but that many of the Father's let slip, in the heat of their Affection and Oration, many unwary Speeches to this purpose,
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the many miracles God was pleased to work at the Memorials of the Martyrs for the Honour and Confirmation of the Faith, reasonably begat a custom amongst Christians to resort to those places,
the many Miracles God was pleased to work At the Memorials of the Martyrs for the Honour and Confirmation of the Faith, reasonably begat a custom among Christians to resort to those places,
and thinking, it may be, they could not easily honour those too much whom God was pleased after so wonderful a manner to declare his esteem of, from Praying to God at their Tombs, they began to Pray to them themselves. But now
and thinking, it may be, they could not Easily honour those too much whom God was pleased After so wondered a manner to declare his esteem of, from Praying to God At their Tombs, they began to Pray to them themselves. But now
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We are to distinguish betwixt the speeches of some particular Fathers and the general Doctrine of the Church, betwixt what they express in Rhetorical strains to move affection,
We Are to distinguish betwixt the Speeches of Some particular Father's and the general Doctrine of the Church, betwixt what they express in Rhetorical strains to move affection,
betwixt what comes from them in the heat of their Discourses and popular Orations, and what in cool and deliberate debates they set down for the truth of Christ;
betwixt what comes from them in the heat of their Discourses and popular Orations, and what in cool and deliberate debates they Set down for the truth of christ;
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the Bishops and Governours of the Church being many times engaged in weightier mattersin defending the Christian cause again Heathens and Hereticks, were not alwayes at leisure to reform abuses and irregular practices,
the Bishops and Governors of the Church being many times engaged in Weightier mattersin defending the Christian cause again heathens and Heretics, were not always At leisure to reform Abuses and irregular practices,
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St. Austine complains much of this piece of superstition in his dayes, that it had got such an head, that the good Father wanted power to give a check to it;
Saint Augustine complains much of this piece of Superstition in his days, that it had god such an head, that the good Father wanted power to give a check to it;
5. They cite the practice of the Ancients Praying to God, that for the Intercession of those Holy Men that had died in the Lord, he would grant them their requests,
5. They Cite the practice of the Ancients Praying to God, that for the Intercession of those Holy Men that had died in the Lord, he would grant them their requests,
The Ancients generally believing that the Saints and Martyrs in the future state did continually Pray to God in behalf of the Church Militant on Earth,
The Ancients generally believing that the Saints and Martyrs in the future state did continually Pray to God in behalf of the Church Militant on Earth,
and some, that their Souls were present at their Shrines and Tombs, and did joyn their Intercessions with those Prayers of the Christians that were there offered up to God, were wont in their addresses to mention the Martyrs,
and Some, that their Souls were present At their Shrines and Tombs, and did join their Intercessions with those Prayers of the Christians that were there offered up to God, were wont in their Addresses to mention the Martyrs,
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and to beg the effects of their Intercessions, that God would be moved by their supplications as well as their own, to grant a supply of their wants and necessities;
and to beg the effects of their Intercessions, that God would be moved by their supplications as well as their own, to grant a supply of their Wants and necessities;
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but this is no more Praying to them, then Moses may be said to Pray to Abraham, Isaac and Jacob, when he besought God to remember them in behalf of the People of Israel; then we may be said to Pray for help to that part of the Church of Christ that is at a great distance from us,
but this is no more Praying to them, then Moses may be said to Pray to Abraham, Isaac and Jacob, when he besought God to Remember them in behalf of the People of Israel; then we may be said to Pray for help to that part of the Church of christ that is At a great distance from us,
when we desire God to hear the Prayers of his Church Catholick disperst throughout the whole World in the behalf of all Christian people, that in all places call upon him.
when we desire God to hear the Prayers of his Church Catholic dispersed throughout the Whole World in the behalf of all Christian people, that in all places call upon him.
Thus it's said by the Historian that the Emperor Theod•sius, when Eugeni• and his Compl•ces raised that dangerous Rebellion against him, repaired With his Clergy and Laity to the Ora•ories and Chapples,
Thus it's said by the Historian that the Emperor Theod•sius, when Eugeni• and his Compl•ces raised that dangerous Rebellion against him, repaired With his Clergy and Laity to the Ora•ories and Chapples,
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that is, not by praying to them, b•• (holding, as was then commonly believed, that when Christians came to their Tombs, the blessed Martyrs joyned their Supplications with them) by Praying to God to afford them the benefit of their Prayers,
that is, not by praying to them, b•• (holding, as was then commonly believed, that when Christians Come to their Tombs, the blessed Martyrs joined their Supplications with them) by Praying to God to afford them the benefit of their Prayers,
Supposing it's likely, as was mentioned before, that the Mar•yrs Souls were continually about their Tombs and Prayed for all that came thither to Pray for themselves, the Father exhorts Christians to go thither, not to Pray to them, but to joyn with them in Prayer unto God.
Supposing it's likely, as was mentioned before, that the Mar•yrs Souls were continually about their Tombs and Prayed for all that Come thither to Pray for themselves, the Father exhorts Christians to go thither, not to Pray to them, but to join with them in Prayer unto God.
6. They tell us of many miracles wrought by God upon addresses made to Saints and in this they triumph as an undeniable proof that God approves of such addresses;
6. They tell us of many Miracles wrought by God upon Addresses made to Saints and in this they triumph as an undeniable proof that God approves of such Addresses;
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God heareth not Sinners, neither will he give his Glory to another, and therefore were Prayers made to Saints a sin of that sacrilegious nature as to rob God of his Honour, 'tis not to be thought that he'd give suchcountenance to them against himself,
God hears not Sinners, neither will he give his Glory to Another, and Therefore were Prayers made to Saints a since of that sacrilegious nature as to rob God of his Honour, it's not to be Thought that He'd give suchcountenance to them against himself,
but that any were wrought in answer to such Prayers that at those places were in after Ages made to the Martyrs, is very uncertain and much to be suspected:
but that any were wrought in answer to such Prayers that At those places were in After Ages made to the Martyrs, is very uncertain and much to be suspected:
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St. Austin names but two instances of this kind that I have met withal, and at the same time he mentions them, blasts their credit by telling us he had no undoubted Authority for the Truth of them;
Saint Austin names but two instances of this kind that I have met withal, and At the same time he mentions them, blasts their credit by telling us he had no undoubted authority for the Truth of them;
St. Chrysostom not only declares that miracles in his time were ceased, but hath wrot a Discourse on purpose •o give us the reasons why they are so,
Saint Chrysostom not only declares that Miracles in his time were ceased, but hath wrote a Discourse on purpose •o give us the Reasons why they Are so,
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so that all the miracles the Church of Rome pretends to on this account, are either delusions of Satan, which God sometimes permits him to work for the Tryal of his people,
so that all the Miracles the Church of Room pretends to on this account, Are either delusions of Satan, which God sometime permits him to work for the Trial of his people,
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as to all the Essential parts of it, as he himself has commanded to be Worship'd, then all those places of the Scripture that command us to direct our Prayers only to God,
as to all the Essential parts of it, as he himself has commanded to be Worshipped, then all those places of the Scripture that command us to Direct our Prayers only to God,
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If any of you lack Wis•om, let him ask it of God, who gives to all Men liberally, — &c. How shall they call on him in whom they have not believed? Now if none but God is to be believed in, none but God is to be called upon.
If any of you lack Wis•om, let him ask it of God, who gives to all Men liberally, — etc. How shall they call on him in whom they have not believed? Now if none but God is to be believed in, none but God is to be called upon.
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These are very plain and convincing, and no others need to be produced, but because the Romish Authors have been practising upon some others, endeavouring to obscure and weaken their evidence, which are yet no less clear and full;
These Are very plain and convincing, and no Others need to be produced, but Because the Romish Authors have been practising upon Some Others, endeavouring to Obscure and weaken their evidence, which Are yet no less clear and full;
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and Glory, whensoever we repeat this form of Prayer, we address to God as the Object, saying, Our Father; and if no Prayer is to be made but after this pattern then still ▪ it follows that no other ought to be the Object of them,
and Glory, whensoever we repeat this from of Prayer, we address to God as the Object, saying, Our Father; and if no Prayer is to be made but After this pattern then still ▪ it follows that no other ought to be the Object of them,
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but he who is Our Heavenly Father. 'Tis generally concluded on all sides, that in this absolute and perfect form of our Lord's Prayer is contained a Summary of what ever ought to be the subject matter of a Christians Prayer,
but he who is Our Heavenly Father. It's generally concluded on all sides, that in this absolute and perfect from of our Lord's Prayer is contained a Summary of what ever ought to be the Subject matter of a Christians Prayer,
now since every Petition in it is directed immediately to God our Heavenly Father, it follows that when ever we Pray, we are not only to Pray for no other things but these blessings,
now since every Petition in it is directed immediately to God our Heavenly Father, it follows that when ever we Pray, we Are not only to Pray for no other things but these blessings,
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as to it's brevity and compendiousness, as to the subject matter of it, as to the the Catholickness of its Spirit, oblidging us to Pray for others at the same time when we Pray for our selves, saying, Our Father;
as to it's brevity and compendiousness, as to the Subject matter of it, as to the the Catholicness of its Spirit, obliging us to Pray for Others At the same time when we Pray for our selves, saying, Our Father;
but not as to the Object to whom our Prayers are to be addrest, for then by the same Argument we may exclude the Second and Third Persons in the Blessed Trinity as well as Angels and Saints;
but not as to the Object to whom our Prayers Are to be addressed, for then by the same Argument we may exclude the Second and Third Persons in the Blessed Trinity as well as Angels and Saints;
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but the Son and the Holy Ghost have it by Communication from the Father, and what they are, they are from him, this Title may bear particular and primary respect to him.
but the Son and the Holy Ghost have it by Communication from the Father, and what they Are, they Are from him, this Title may bear particular and primary respect to him.
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Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us, — I cease not to make mention of you in my Prayers, that the God of our Lord Jesus Christ;
Blessed be the God and Father of our Lord jesus christ, who hath blessed us, — I cease not to make mention of you in my Prayers, that the God of our Lord jesus christ;
yea, the whole Thre Persons are so, as St. John tells us expresly, There are three that bear Record in Heaven, the Father, the Word and the Holy Ghost, and these three are one.
yea, the Whole Three Persons Are so, as Saint John tells us expressly, There Are three that bear Record in Heaven, the Father, the Word and the Holy Ghost, and these three Are one.
We read that 'twas the will of God, That all Men should Honour the Son as they do the Father, and that we should Honour the Holy Ghost as well as either,
We read that 'twas the will of God, That all Men should Honour the Son as they do the Father, and that we should Honour the Holy Ghost as well as either,
and to be Honoured with the same Honour, then although in this Title the Father be only expresly named and invock'd, the other two persons can't but be implyed and comprehended in it.
and to be Honoured with the same Honour, then although in this Title the Father be only expressly nam and invocked, the other two Persons can't but be employed and comprehended in it.
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and the Apostles, when our Saviour gave them this Prayer, not sufficiently instructed in it, our Saviour might teach them to call upon God in suchh an expression;
and the Apostles, when our Saviour gave them this Prayer, not sufficiently instructed in it, our Saviour might teach them to call upon God in suchh an expression;
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which, though for the present they might understand only of God the Father, yet afterwards when they should come more fully to understand and beleive the Trinity, might fairly be extended to take in the other two persons, Son and Holy Ghost.
which, though for the present they might understand only of God the Father, yet afterwards when they should come more Fully to understand and believe the Trinity, might fairly be extended to take in the other two Persons, Son and Holy Ghost.
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4. Since it is by vertue of our Spiritual relation to God by Christ, through the operation of the Holy Ghost, that in a more special and particular manner he is Our Father;
4. Since it is by virtue of our Spiritual Relation to God by christ, through the operation of the Holy Ghost, that in a more special and particular manner he is Our Father;
the Apostle tells believers that they had received the Spirit of Adoption, wherby they cried Abba Father: St. Chrysostom 's notion on the Text is, that the Jews during the time of the Old Testament, being under a Servile Dispensation, did seldom or never presume to call upon God by that familiar appellation of a Father;
the Apostle tells believers that they had received the Spirit of Adoption, whereby they cried Abba Father: Saint Chrysostom is notion on the Text is, that the jews during the time of the Old Testament, being under a Servile Dispensation, did seldom or never presume to call upon God by that familiar appellation of a Father;
but how little this distinction does serve their turn, may appear by considering. 1. That there is a vast difference betwixt an Intercessor and a Mediator of Intercession;
but how little this distinction does serve their turn, may appear by considering. 1. That there is a vast difference betwixt an Intercessor and a Mediator of Intercession;
that Saints in Heaven, out of that Charity that all the Members of Christ have for one another, do in general interceed for the good of that Body of which they are a part, was owned and granted before;
that Saints in Heaven, out of that Charity that all the Members of christ have for one Another, do in general intercede for the good of that Body of which they Are a part, was owned and granted before;
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and in order hereunto, they must hear the Prayers of others, and receive information concerning their particular States and Conditions, which they are not capable of.
and in order hereunto, they must hear the Prayers of Others, and receive information Concerning their particular States and Conditions, which they Are not capable of.
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the Apostle seems to oppose these words to the Heathen Form of Praying, which was to many Gods by many Doemons, who were reputed Agents or Mediatours between their chief Gods and them;
the Apostle seems to oppose these words to the Heathen From of Praying, which was to many God's by many Doemons, who were reputed Agents or Mediators between their chief God's and them;
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now all that the Heathens attributed to their Doemons was Intercession only and the Apostle shews that Christ being made a Mediatour, every way effectual for that end, •••re could be no necessity of any Mediatours of Intercession besides him; so that the Apostle here.
now all that the heathens attributed to their Doemons was Intercession only and the Apostle shows that christ being made a Mediator, every Way effectual for that end, •••re could be no necessity of any Mediators of Intercession beside him; so that the Apostle Here.
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therefore he sayes, ver. 7. that he was ordained a Teacher of the Gentiles in Faith and Verity, for establishing the Christian Faith and Truth in this particular especially, of one God and one Mediatour, in contradiction to the plurality of Gods and Mediatours amongst the Gentiles;
Therefore he Says, ver. 7. that he was ordained a Teacher of the Gentiles in Faith and Verity, for establishing the Christian Faith and Truth in this particular especially, of one God and one Mediator, in contradiction to the plurality of God's and Mediators among the Gentiles;
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answerable to this are those words of the Apostle in another place, Though there be many that are called Gods (as there be Gods many and Lords many) but to us there is but one God the Father and one Lord Jesus Christ;
answerable to this Are those words of the Apostle in Another place, Though there be many that Are called God's (as there be God's many and lords many) but to us there is but one God the Father and one Lord jesus christ;
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they had also many under Gods or Doemons, by whose Agency and Mediatourship they addrest themselves to their Soveraign Gods, this the Apostle confutes,
they had also many under God's or Doemons, by whose Agency and Mediatorship they addressed themselves to their Sovereign God's, this the Apostle confutes,
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and but one Lord, Mediatour and Advocate, by whom they offer their Petitions to him. 2. That there needed no other besides this one, he being a Mediator of Redemption too,
and but one Lord, Mediator and Advocate, by whom they offer their Petitions to him. 2. That there needed no other beside this one, he being a Mediator of Redemption too,
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and that we might be fully assured of the greatness of his Authority and Power, he adds, Jesus Christ the Righteous, and he is the Propitiation for our Sins.
and that we might be Fully assured of the greatness of his authority and Power, he adds, jesus christ the Righteous, and he is the Propitiation for our Sins.
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A third Scripture against Saint-Invocation are those words of our Saviour, Mat. 4. 10. Taken out of Deut. 6. 13. Thou shalt Worship the Lord thy God,
A third Scripture against Saint-Invocation Are those words of our Saviour, Mathew 4. 10. Taken out of Deuteronomy 6. 13. Thou shalt Worship the Lord thy God,
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But to this they say, there are several degrees of Religious Worship, and that it is only an inferiour kind wherewith they Worship the Saints departed, called by them Duleia, when it's applied to ordinary Saints,
But to this they say, there Are several Degrees of Religious Worship, and that it is only an inferior kind wherewith they Worship the Saints departed, called by them Duleia, when it's applied to ordinary Saints,
How does this appear, since the same Signs and outward Acts of Worship are performed to the one as well as to the other? They answer, that they have higher conceptions and intentions of Honour to God in the exercise of their offic•• to him,
How does this appear, since the same Signs and outward Acts of Worship Are performed to the one as well as to the other? They answer, that they have higher conceptions and intentions of Honour to God in the exercise of their offic•• to him,
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he might thus have answered, I acknowledge the Soveraign and Almighty Power of God as well as you, That it is he alone can command Stones to become Bread; and this Power I have over the Kingdoms of the World, I own to have received from him, for it was delivered to me.
he might thus have answered, I acknowledge the Sovereign and Almighty Power of God as well as you, That it is he alone can command Stones to become Bred; and this Power I have over the Kingdoms of the World, I own to have received from him, for it was Delivered to me.
thy Heart, the highest and most elevated thoughts and conceptions of thy mind, may be given to God, 'tis only the outward Act that I challenge of thee, that thou wouldest only fall down and Worship me, or by falling down worship Me.
thy Heart, the highest and most elevated thoughts and conceptions of thy mind, may be given to God, it's only the outward Act that I challenge of thee, that thou Wouldst only fallen down and Worship me, or by falling down worship Me.
so is Duleia, to express that Religious worship that's only due to God. As to the first, God thus threatens the Isralites, therefore thou shalt serve thine Enemies;
so is Duleia, to express that Religious worship that's only due to God. As to the First, God thus threatens the Israelites, Therefore thou shalt serve thine Enemies;
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thus when Samuel exhorted the House of Isarel, to prepare their Hearts unto the Lord and to serve him only, and when the Apostles urged Christians to be fervent in Spirit, serving the Lord, and when our Saviour said, ye cannot serve God and Mammon, Duleuein, is the word made use of.
thus when Samuel exhorted the House of Israel, to prepare their Hearts unto the Lord and to serve him only, and when the Apostles urged Christians to be fervent in Spirit, serving the Lord, and when our Saviour said, you cannot serve God and Mammon, Duleuein, is the word made use of.
Religion, say the School-Men, is a Moral Vertue which exhibits due Worship to God, as the Principal of all things. Lactantius therefore derives it a Religando, because it ties Man to God;
Religion, say the School-Men, is a Moral Virtue which exhibits due Worship to God, as the Principal of all things. Lactantius Therefore derives it a Religando, Because it ties Man to God;
4. Will it help the matter to say, that though the outward Acts and Expressions of worship to both are the same, there is a vast differrence in the inward Devotions of their minds and Souls,
4. Will it help the matter to say, that though the outward Acts and Expressions of worship to both Are the same, there is a vast difference in the inward Devotions of their minds and Souls,
and trust and resignation, wherewith they call upon God? For, when all is done, words and outward Acts will be reckon'd to signify according to that sense and meaning Custom and Institution hath stamp'd upon them,
and trust and resignation, wherewith they call upon God? For, when all is done, words and outward Acts will be reckoned to signify according to that sense and meaning Custom and Institution hath stamped upon them,
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and let the inward thoughts of the Votary be what they will, if he apply to Saints and Angels in such expressions and offices or with such Rites and Ceremonies,
and let the inward thoughts of the Votary be what they will, if he apply to Saints and Angels in such expressions and Offices or with such Rites and Ceremonies,
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as according to the usual acceptation of them, naturally import that Hope and Confidence, that Love and Duty, that is due to God alone, he will be deem'd to ascribe unto them, naturally import that Hope and Confidence, that Love and Duty, that is due to God alone, he will be deem'd to ascribe unto them, the Honour which he owes to God.
as according to the usual acceptation of them, naturally import that Hope and Confidence, that Love and Duty, that is due to God alone, he will be deemed to ascribe unto them, naturally import that Hope and Confidence, that Love and Duty, that is due to God alone, he will be deemed to ascribe unto them, the Honour which he owes to God.
so when I use such outward Acts of Worship, which by Custom or Institution signify the Honour due to God, to any other, I must be thought to ascribe the Honour that's due to God, to that other.
so when I use such outward Acts of Worship, which by Custom or Institution signify the Honour due to God, to any other, I must be Thought to ascribe the Honour that's due to God, to that other.
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The Cori•••ians, although they knew that an Idol was nothing in the World, yet because they observed the Feasts that were dedicated to the Honour of the Idol, Eating and Drinking in the Idols Temple, are said by the Apostle to Drink the Cup of Devils,
The Cori•••ians, although they knew that an Idol was nothing in the World, yet Because they observed the Feasts that were dedicated to the Honour of the Idol, Eating and Drinking in the Idols Temple, Are said by the Apostle to Drink the Cup of Devils,
although they intended no Religion, but Civility and Complement in the compliance, they are said to Worship those Heathen Gods, who were not Gods, but Devils.
although they intended no Religion, but Civility and Compliment in the compliance, they Are said to Worship those Heathen God's, who were not God's, but Devils.
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The Israelites that halted betwixt God and Baal, although they could not but have higher apprehensions of God then Baal, Yet by bowing the Knee to Baal and Kissing his Mouth, by using those outward Acts of Worship, wherewith the Heathens Worship'd him, are said to be guilty of Idolatry.
The Israelites that halted betwixt God and Baal, although they could not but have higher apprehensions of God then Baal, Yet by bowing the Knee to Baal and Kissing his Mouth, by using those outward Acts of Worship, wherewith the heathens Worshipped him, Are said to be guilty of Idolatry.
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In sume, was a mental reservation of keeping the Heart to God, and intending the highest degrees of Honour and Worship to him, sufficient to clear Men from Idolatry,
In fume, was a mental reservation of keeping the Heart to God, and intending the highest Degrees of Honour and Worship to him, sufficient to clear Men from Idolatry,
and the Primitive Fathers were very much mistaken, who judged not only those Christians who at the Emperors Command sacrificed to Idols against their Consciences, guilty of Idolatry,
and the Primitive Father's were very much mistaken, who judged not only those Christians who At the Emperor's Command sacrificed to Idols against their Consciences, guilty of Idolatry,
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I shall name but one Scripture more, Col. 2. 18. Let no Man beguile you of your reward in a voluntary Humility and Worshipping of Angels — and not holding the head.
I shall name but one Scripture more, Col. 2. 18. Let no Man beguile you of your reward in a voluntary Humility and Worshipping of Angels — and not holding the head.
and holding that the God of all was Invisible, and in accessible taught that Men ought to obtain the favour of God by the Means and Intercession of Angels;
and holding that the God of all was Invisible, and in accessible taught that Men ought to obtain the favour of God by the Means and Intercession of Angels;
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That christians ought not to forsake the Church of God, and Invocate Angels, because they that do so, forsake our Lord Jesus Christ the Son of God, and give themselves to Idolatry.
That Christians ought not to forsake the Church of God, and Invocate Angels, Because they that do so, forsake our Lord jesus christ the Son of God, and give themselves to Idolatry.
when he's forc'd to beg Theodoret's Pardon, and tells him, with his good leave, that he understood neither the one nor the other, that it was the Religious Worship of false and Heathenish Gods, not that of good Angels that was forbid and condemned by both of them,
when he's forced to beg Theodoret's Pardon, and tells him, with his good leave, that he understood neither the one nor the other, that it was the Religious Worship of false and Heathenish God's, not that of good Angels that was forbid and condemned by both of them,
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whoever considers that the Apostle condemns the Worship of Angels in general, and duly weighs the series of his Discourse, will easily apprehend, that it is not levelled against the Heathens who had not yet embraced Christianity,
whoever considers that the Apostle condemns the Worship of Angels in general, and duly weighs the series of his Discourse, will Easily apprehend, that it is not leveled against the heathens who had not yet embraced Christianity,
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but a sort of Judaizing Christians, who retaining still a mighty Veneration for Angels, as the supposed givers of the Law, endeavoured to introduce the Worship of them into the Church of Christ:
but a sort of Judaizing Christians, who retaining still a mighty Veneration for Angels, as the supposed givers of the Law, endeavoured to introduce the Worship of them into the Church of christ:
the Apostles Argument to dis•wade them from that Worship is, that by doing so, they forsook Christ, which could not have been an Argument to the Heathens who had never yet believed on him.
the Apostles Argument to dis•wade them from that Worship is, that by doing so, they forsook christ, which could not have been an Argument to the heathens who had never yet believed on him.
1. They generally denied the Doctrine on which this of Saint-Invocation is founded; viz. that Saints departed do now reign in Heaven, and enjoy the Beatifick Vision.
1. They generally denied the Doctrine on which this of Saint-Invocation is founded; viz. that Saints departed do now Reign in Heaven, and enjoy the Beatific Vision.
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'Tis by this blessed priviledge especially, of seing God, that the Romanists ground their belief, that the perfected Spirits of just Men in Heaven come to see all things in him, to know the Petitions and to be acquaintwith the requests of their humble Supplicants;
It's by this blessed privilege especially, of sing God, that the Romanists ground their belief, that the perfected Spirits of just Men in Heaven come to see all things in him, to know the Petitions and to be acquaintwith the requests of their humble Supplicants;
this they have not only asserted in so many words, and endeavoured to prove, from our Saviours Soul being in Paradise, which they will not have to be the highest Heaven;
this they have not only asserted in so many words, and endeavoured to prove, from our Saviors Soul being in Paradise, which they will not have to be the highest Heaven;
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2. One chief Argument which the Primitive Fathers used to prove the Divinity of the Son and the Holy Ghost against the Arrians and Macedonians, was the Catholick practice of the Church in Praying to them, which would not have been of any force, had they believed that any Creatures,
2. One chief Argument which the Primitive Father's used to prove the Divinity of the Son and the Holy Ghost against the Arians and Macedonians, was the Catholic practice of the Church in Praying to them, which would not have been of any force, had they believed that any Creatures,
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They tell us frequently in their writings, that when the Gospel directs us to invocate the Son and Holy Ghost in conjunction with the Father, it proves them to be true God, that Invocation supposing them every where to be present when they are invock'd,
They tell us frequently in their writings, that when the Gospel directs us to invocate the Son and Holy Ghost in conjunction with the Father, it Proves them to be true God, that Invocation supposing them every where to be present when they Are invocked,
For the same reason when the Arrians who conceived Christ to be no more then an excellent and Godlike Creature, did yet Pray unto him, the Catholicks accused them of Idolatry.
For the same reason when the Arians who conceived christ to be no more then an excellent and Godlike Creature, did yet Pray unto him, the Catholics accused them of Idolatry.
and whatever could have been thought of by the Catholicks to excuse themselves from that guilt, might with more strength have been urged by the Arians in their behalf.
and whatever could have been Thought of by the Catholics to excuse themselves from that guilt, might with more strength have been urged by the Arians in their behalf.
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yet they did not do it with that Soveraign, direct and final Prayer, nor with those Sublimest Thoughts and intentions of Honour, wherewith they did address to God,
yet they did not do it with that Sovereign, Direct and final Prayer, nor with those Sublimest Thoughts and intentions of Honour, wherewith they did address to God,
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even after the same manner, Sirs, and with the same due limitations do we Invocate the Man Christ Jesus, and whilst we do no more but so, we have more reason for what we do then you can have,
even After the same manner, Sirs, and with the same due limitations do we Invocate the Man christ jesus, and while we do no more but so, we have more reason for what we do then you can have,
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since Christ is confessedly superiour to all Creatures, and consequently deserves at least as great an Honour to be paid to him as unto any the highest amongst them,
since christ is confessedly superior to all Creatures, and consequently deserves At least as great an Honour to be paid to him as unto any the highest among them,
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though we do not think him God equal with the Father, yet the Scripture assures us he is exalted far above all Angels, Principalities and Powers and every name which is named in Heaven and Earth;
though we do not think him God equal with the Father, yet the Scripture assures us he is exalted Far above all Angels, Principalities and Powers and every name which is nam in Heaven and Earth;
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3. Because the Fathers condemned the Heathens as guilty of Idolatry for Invocating their Doemons or inferiour Deities, which in a manner is the same with the Romish Invocation of Angels and Saints.
3. Because the Father's condemned the heathens as guilty of Idolatry for Invocating their Doemons or inferior Deities, which in a manner is the same with the Romish Invocation of Angels and Saints.
This has been invincibly proved against the Romanists by a great Light of our Church; who hath made the Parity and Agreement betwixt them to be very obvious; as,
This has been invincibly proved against the Romanists by a great Light of our Church; who hath made the Parity and Agreement betwixt them to be very obvious; as,
It may be the Vulgar and Ordinary People might mistake for their Gods, Jupiter of Crete, Mars, Venus, Vulcan, Bacchus, Persons that had been famous for Lewdness and Adulteries;
It may be the vulgar and Ordinary People might mistake for their God's, Jupiter of Crete, Mars, Venus, Megalo, Bacchus, Persons that had been famous for lewdness and Adulteries;
and if they did, 'tis to feared not much better an account can be given of many of the Canonized Saints in the Church of Rome; but the Wiser sort had farr different apprehensions of their Deities, they said and believed the same of the Supreme God,
and if they did, it's to feared not much better an account can be given of many of the Canonized Saints in the Church of Room; but the Wiser sort had Far different apprehensions of their Deities, they said and believed the same of the Supreme God,
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And then for their Inferiour Deities, there is so very little disparity betwixt them and the Angels and Saints Invocated by the Church of Rome, that it seems to be only in name.
And then for their Inferior Deities, there is so very little disparity betwixt them and the Angels and Saints Invocated by the Church of Rome, that it seems to be only in name.
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imagining the Supreme God to be of too pure and sublime a Nature, immediately to converse with Men, they look'd upon these as Advocates and Mediators betwixt God and Men,
imagining the Supreme God to be of too pure and sublime a Nature, immediately to converse with Men, they looked upon these as Advocates and Mediators betwixt God and Men,
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and is not this the same thing the Church of Rome sayes, touching the Office of Angels and blessed Spirits in the behalf of Men, such as do solicite God for them,
and is not this the same thing the Church of Room Says, touching the Office of Angels and blessed Spirits in the behalf of Men, such as do solicit God for them,
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And is not this the declared reason why the Church of Rome gives Religious Worship to Angels and departed Saints, Because of a middle sort of worth and excellency that is in them, that's neither infinite as the divine,
And is not this the declared reason why the Church of Room gives Religious Worship to Angels and departed Saints, Because of a middle sort of worth and excellency that is in them, that's neither infinite as the divine,
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Now against this Daemon - Worship the Fathers replied, that whatever great and supernatural excellencies were to be found in the Spirits above, ought indeed to have an Acknowledgement and Honour paied to them both in Mind and Action, proportioned and Commensurate to such excellencies;
Now against this Daemon - Worship the Father's replied, that whatever great and supernatural excellencies were to be found in the Spirits above, ought indeed to have an Acknowledgement and Honour paid to them both in Mind and Actium, proportioned and Commensurate to such excellencies;
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but yet they were not to be esteemed inwardly as Gods, nor to be Worshipp'd with any outward Act of Religious Worship, be it, erecting Altars, making Vows or puting up Prayers to them,
but yet they were not to be esteemed inwardly as God's, nor to be Worshipped with any outward Act of Religious Worship, be it, erecting Altars, making Vows or putting up Prayers to them,
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Irenaeus in his first Book taking notice of some Persons, who had entertained strange fancies concerning the Power of Angels & accordingly gave Divine Worship to them, tells us plainly that the Doctrine and Practice of the Church in his dayes was far otherwise,
Irnaeus in his First Book taking notice of Some Persons, who had entertained strange fancies Concerning the Power of Angels & accordingly gave Divine Worship to them, tells us plainly that the Doctrine and Practice of the Church in his days was Far otherwise,
Eusebius in his History hath set down a long Prayer of the of the Holy Martyr Polycrap, which he uttered at the time of his Suffering, wherein there is not any one Petition put up to Saints,
Eusebius in his History hath Set down a long Prayer of the of the Holy Martyr Polycrap, which he uttered At the time of his Suffering, wherein there is not any one Petition put up to Saints,
Therefore in all things I Praise thee, I Bless thee, I Glorify thee through the Eternal Priest Jesus Christ thy Beloved Son, to whom with thee, Oh Father,
Therefore in all things I Praise thee, I Bless thee, I glorify thee through the Eternal Priest jesus christ thy beloved Son, to whom with thee, O Father,
To which we may add, what also is Recorded by the same Author, that when the Church of Smyrna desired the Body of their Martyred Bishop to give it an Honourable Inte•ment,
To which we may add, what also is Recorded by the same Author, that when the Church of Smyrna desired the Body of their Martyred Bishop to give it an Honourable Inte•ment,
they thus replied, We can never be induced to Worship any other but Christ, him being the Son of God we adore, others as Martyrs and his sincere Disciples we worthily Love and Respect:
they thus replied, We can never be induced to Worship any other but christ, him being the Son of God we adore, Others as Martyrs and his sincere Disciples we worthily Love and Respect:
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and that which here deserves a particular observation, is, what the Learned Primate of Armagh hath pointed out to us, viz. that what in the Original Greek Sebein Religiously to Worship, is in the Latin Edition that was wont to be read in all the Churches of the West, rendred precem Orationis impendere; to impart the Supplication of Prayer.
and that which Here deserves a particular observation, is, what the Learned Primate of Armagh hath pointed out to us, viz. that what in the Original Greek Sebein Religiously to Worship, is in the Latin Edition that was wont to be read in all the Churches of the West, rendered precem Orationis impendere; to impart the Supplication of Prayer.
and if Celsus will have us to procure the good will of any others after him that is God ov•• all, let him consider that as when the Body is moved, the motions of the shadow thereof doth follow it;
and if Celsus will have us to procure the good will of any Others After him that is God ov•• all, let him Consider that as when the Body is moved, the motions of the shadow thereof does follow it;
so in like manner, having God favourable to us, who is over all, it followeth that we shall have all his Friends, both Angels and Spirits loving to us;
so in like manner, having God favourable to us, who is over all, it follows that we shall have all his Friends, both Angels and Spirits loving to us;
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he replies, that Christ was God as well as Man, one with the Father, and proves it from Miracles and Prophesies and Precepts that this Honour was given to him to be Worship'd as they Worship'd the Father.
he replies, that christ was God as well as Man, one with the Father, and Proves it from Miracles and prophecies and Precepts that this Honour was given to him to be Worshipped as they Worshipped the Father.
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but Celsus Objects no such thing (but only their Worshipping of Christ which Origen was well provided to answer;) and this is an evident proof that the Christians were not guilty of it.
but Celsus Objects no such thing (but only their Worshipping of christ which Origen was well provided to answer;) and this is an evident proof that the Christians were not guilty of it.
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and with so much force have rebounded back upon the Christians, that 'tis not to be imagined so industrious and spightfull an Adversary as Celsus, would have omitted, with the greatest Insult and Triumph, to have laid it at their Door.
and with so much force have rebounded back upon the Christians, that it's not to be imagined so Industria and spiteful an Adversary as Celsus, would have omitted, with the greatest Insult and Triumph, to have laid it At their Door.
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and ever to direct our Petitions to our Heavenly Father only. Gregory Nyssen saith we are taught to Worship and Adore that Nature only that's uncreated.
and ever to Direct our Petitions to our Heavenly Father only. Gregory Nyssen Says we Are taught to Worship and Adore that Nature only that's uncreated.
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Epiphanius reproving, as he calls it, the Womens Heresie, who were wont to offer up a Cake to the Blessed Virgin, hath these words, Let Mary be in Honour, but let the Father and the Son and the Holy Ghost be Worshipped;
Epiphanius reproving, as he calls it, the Women's Heresy, who were wont to offer up a Cake to the Blessed Virgae, hath these words, Let Marry be in Honour, but let the Father and the Son and the Holy Ghost be Worshipped;
and to shew us what a very ill opinion he had of that at least Superstitious practice, he six times repeats in that tract, Marian medies •roskyneito Let no Man Adore Mary. To name no more;
and to show us what a very ill opinion he had of that At least Superstitious practice, he six times repeats in that tract, Marian medies •roskyneito Let no Man Adore Marry. To name no more;
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after he had set down the many great Blessings the Christians thought themselves ever oblidged to beg for their Emperours, As long life, and Valiant Armies,
After he had Set down the many great Blessings the Christians Thought themselves ever obliged to beg for their emperors, As long life, and Valiant Armies,
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because both it is he who is alone able to give, and I am he to whom it appertains to obtain that which is requested, being his Servant who observe him alone.
Because both it is he who is alone able to give, and I am he to whom it appertains to obtain that which is requested, being his Servant who observe him alone.
1. This ascribes to Angels and Saints the Attributes and Perfections that are solely proper and peculiar to God, viz. his Omniscience and Omnipresence;
1. This ascribes to Angels and Saints the Attributes and Perfections that Are solely proper and peculiar to God, viz. his Omniscience and Omnipresence;
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for, not only, when Mental Prayers, as the Church of Rome directs, but (since the blessed Spirits above can't be supposed to espouse the cause of an insincere Votary) when vocal Prayers also are offered up to them, it supposes them Privy to the very thoughts,
for, not only, when Mental Prayers, as the Church of Room directs, but (since the blessed Spirits above can't be supposed to espouse the cause of an insincere Votary) when vocal Prayers also Are offered up to them, it supposes them Privy to the very thoughts,
again, when innumerable Prayers and Supplications from Millions of places at the greatest distance from one another, are at the same time immediately put up to them, it supposes in like manner, that they are present in all places and at the same time can give Audience to all their Petitioners.
again, when innumerable Prayers and Supplications from Millions of places At the greatest distance from one Another, Are At the same time immediately put up to them, it supposes in like manner, that they Are present in all places and At the same time can give Audience to all their Petitioners.
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and have denied to any of the highest Form of the Creatures? And although, I will not undertake to describe to you the exact bounds aad Measures of the Angelical Nature and Perfections,
and have denied to any of the highest From of the Creatures? And although, I will not undertake to describe to you the exact bounds and Measures of the Angelical Nature and Perfections,
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how perspective their Knowledge is? How piercing their understanding? How swift their motion? Yet, sure I am, that neither they nor any other the most elevated part of Gods Creation can by their Natural Power know the Hearts of Men,
how perspective their Knowledge is? How piercing their understanding? How swift their motion? Yet, sure I am, that neither they nor any other the most elevated part of God's Creation can by their Natural Power know the Hearts of Men,
It is God alone whose understanding is infinite, who looks down from Heaven & beholds all the wayes of the Sons of Men, He, even he knoweth all the Hearts of the Children of Men. 'Tis he that seeth in secret.
It is God alone whose understanding is infinite, who looks down from Heaven & beholds all the ways of the Sons of Men, He, even he Knoweth all the Hearts of the Children of Men. It's he that sees in secret.
By this Argument the Fathers Triumph'd over the Arrians and Macedonians in proving the Divinity of the Son and the Holy Ghost, which yet would have been no Argument at all, had not this Knowledge been an Incommunicable perfection in the Divine Nature.
By this Argument the Father's Triumphed over the Arians and Macedonians in proving the Divinity of the Son and the Holy Ghost, which yet would have been no Argument At all, had not this Knowledge been an Incommunicable perfection in the Divine Nature.
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but this hinders not, but that others, his Saints and Angels may know them by Communication from him, viz. Either by Revelation from God or by the Beatifick Vision, Seeing all things in God who sees all things.
but this hinders not, but that Others, his Saints and Angels may know them by Communication from him, viz. Either by Revelation from God or by the Beatific Vision, Seeing all things in God who sees all things.
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In answer to this, not to mention how it contradicts the express words of Scripture, which, without any distinction or limitation, does as plainly assert as words can do it, That God only knows the Heart;
In answer to this, not to mention how it contradicts the express words of Scripture, which, without any distinction or limitation, does as plainly assert as words can do it, That God only knows the Heart;
and now, if what is not of Faith is Sin, we having no Text of Scripture to Build our Faith upon in this particular, must of necessity Sin in Praying to them on that supposition,
and now, if what is not of Faith is since, we having no Text of Scripture to Built our Faith upon in this particular, must of necessity since in Praying to them on that supposition,
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Elijah was immediately taken up into Heaven, made no stay by the way in Limbo, as the Romanists themselves agree, being in Heaven, his Love to Elisha could not be forgot,
Elijah was immediately taken up into Heaven, made no stay by the Way in Limbo, as the Romanists themselves agree, being in Heaven, his Love to Elisha could not be forgotten,
To these we may add that known place in Isaiah, Abraham doth not know us and Israel is ignorant of us; from whence St. Austin concludes, that if those great Men and Founders of their Nation were ignorant of what was done in after Ages to their Posterity,
To these we may add that known place in Isaiah, Abraham does not know us and Israel is ignorant of us; from whence Saint Austin concludes, that if those great Men and Founders of their nation were ignorant of what was done in After Ages to their Posterity,
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3. They that will have God acquaint particular Saints and Angels with those Petitions that are put up to them, impose a very Servile and Dishonourable Office on God;
3. They that will have God acquaint particular Saints and Angels with those Petitions that Are put up to them, impose a very Servile and Dishonourable Office on God;
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Or, when any one addresses to an Angel or Saint, to supplicate the blessed Virgin in his behalf, God must first tell this Angel or Saint, the contents of the Address,
Or, when any one Addresses to an Angel or Saint, to supplicate the blessed Virgae in his behalf, God must First tell this Angel or Saint, the contents of the Address,
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4. Neither can the Angels and Spirits above know the Hearts and Petitions of their supplicants any more by vertue of the sight of God, then by Revelation from him;
4. Neither can the Angels and Spirits above know the Hearts and Petitions of their supplicants any more by virtue of the sighed of God, then by Revelation from him;
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but does not the Scripture assure us, That no one knows the things of God but the Spirit of God that is in him? Do they not tell us, how ignorant the Angels were of the great Mystery of Mans Redemption, notwithstanding their nearness to God, and beholding his Face, Till it was made known to them by the church.
but does not the Scripture assure us, That no one knows the things of God but the Spirit of God that is in him? Do they not tell us, how ignorant the Angels were of the great Mystery of men Redemption, notwithstanding their nearness to God, and beholding his Face, Till it was made known to them by the Church.
Does not our Saviour let us know that he himself as Man, though his Humanity was Hypostatically united to the Divinity, did not pretend to know all the Councils and Purposes of God? Speaking of the day of Judgment, he says, Of that day and hour knoweth no Man, no not the Angels but the Father only.
Does not our Saviour let us know that he himself as Man, though his Humanity was Hypostatically united to the Divinity, did not pretend to know all the Councils and Purposes of God? Speaking of the day of Judgement, he Says, Of that day and hour Knoweth no Man, no not the Angels but the Father only.
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Why then should it be thought credible that the blessed spirits above, by beholding Gods Face, do in that Glass of the Divinity see all things and transactions that are done and hear all Prayers and Petitions that are made by the sons of Men?
Why then should it be Thought credible that the blessed spirits above, by beholding God's Face, do in that Glass of the Divinity see all things and transactions that Are done and hear all Prayers and Petitions that Are made by the Sons of Men?
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he numbers the hairs of our head, paints the Lillies of the Field beyond the Glory of Solomon, feeds the young Ravens that call upon him, takes care of Sparrows;
he numbers the hairs of our head, paints the Lilies of the Field beyond the Glory of Solomon, feeds the young Ravens that call upon him, Takes care of Sparrows;
much more of Man, who is of a more worthy and excellent Nature, much more yet of Nations and Kingdoms who consist of multitudes of Men linkt together by Laws and Government;
much more of Man, who is of a more worthy and excellent Nature, much more yet of nations and Kingdoms who consist of Multitudes of Men linked together by Laws and Government;
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and makes them the Instruments of his Providence towards the sons of Men, yet he hath no where told us, that he hath divided to them, much less to Saints departed, their several Provinces,
and makes them the Instruments of his Providence towards the Sons of Men, yet he hath no where told us, that he hath divided to them, much less to Saints departed, their several Provinces,
or set them their particular tasks that he has made them Presidents over such Countries or Cities, Patrons and Guardians over such persons or professions, that he has given them a power over such and such Maladies and Diseases;
or Set them their particular tasks that he has made them Presidents over such Countries or Cities, Patrons and Guardians over such Persons or professions, that he has given them a power over such and such Maladies and Diseases;
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but now from that Presidentship and protection, that power and patronage, that the Romanists intruding into these things they have not seen, without sufficient ground ascribe to Angels and Saints, over particular Kingdoms, persons,
but now from that Presidentship and protection, that power and patronage, that the Romanists intruding into these things they have not seen, without sufficient ground ascribe to Angels and Saints, over particular Kingdoms, Persons,
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and in particular Cases and Circumstances, (though as substitutes under God) arises naturally some degree of trust and confidence in them, some debt of Homage and praise to them,
and in particular Cases and circumstances, (though as substitutes under God) arises naturally Some degree of trust and confidence in them, Some debt of Homage and praise to them,
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and to make some of his Creatures who are no less beholding to him for their subsistence then the rest, to partake with him of that Trust and Affectio• that Homage and subjection, that is wholly due to him from all his Creatures? What is this,
and to make Some of his Creatures who Are no less beholding to him for their subsistence then the rest, to partake with him of that Trust and Affectio• that Homage and subjection, that is wholly due to him from all his Creatures? What is this,
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What low and mean conceptions of God have those Men, who think his Government of the World must be modelled and conformed to a Princes Government over his Kingdom;
What low and mean conceptions of God have those Men, who think his Government of the World must be modeled and conformed to a Princes Government over his Kingdom;
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and because, he being but a Man, and so not able in person to hear all complaints and redress all grievances, appoints substitutes under him, Judges and Magistrates to do it,
and Because, he being but a Man, and so not able in person to hear all complaints and redress all grievances, appoints substitutes under him, Judges and Magistrates to do it,
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and the cause of others not rightly judged, his mistakes would be innumerable, and his wings too short to cherish and foster, to shelter and cover every corner of his Realm:
and the cause of Others not rightly judged, his mistakes would be innumerable, and his wings too short to cherish and foster, to shelter and cover every corner of his Realm:
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The same fancy likewise of making the Court of Heaven resemble Princes Courts on Earth, hath brought forth that excuse in the Romish Supplicants, that it's out of an humble sense of their own unworthiness,
The same fancy likewise of making the Court of Heaven resemble Princes Courts on Earth, hath brought forth that excuse in the Romish Supplicants, that it's out of an humble sense of their own unworthiness,
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This is our case, God is of infinite Wisdom, Goodness and Power, every way able on all occasions to afford sutable aids and supplies to the wants of his Creatures, hath not only allowed,
This is our case, God is of infinite Wisdom, goodness and Power, every Way able on all occasions to afford suitable aids and supplies to the Wants of his Creatures, hath not only allowed,
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but commanded all to call upon him in the day of trouble, to pour out their complaints to him, hath over and over promised to hear their Prayers and to answer them, hath appointed his own Son, God with himself, the Master of Requests, from time to time to receive all the Petitions of his Subjects,
but commanded all to call upon him in the day of trouble, to pour out their complaints to him, hath over and over promised to hear their Prayers and to answer them, hath appointed his own Son, God with himself, the Master of Requests, from time to time to receive all the Petitions of his Subject's,
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and shall we now be afraid to take the liberty that God hath given us? Shall we call that Impudence which God hath made our Duty? Whilst we pretend Hu•ility, shall we forseit our Allegiance? And distruct his promises and suspect the Goodness of his Nature for fear of being too Sawcy and too Bold with his person? To this pretence of voluntary Humility, the Fathers long since, particularly St. Ambrose and St. Chrysostom, gave a satisfactory answer;
and shall we now be afraid to take the liberty that God hath given us? Shall we call that Impudence which God hath made our Duty? While we pretend Hu•ility, shall we forseit our Allegiance? And distruct his promises and suspect the goodness of his Nature for Fear of being too Saucy and too Bold with his person? To this pretence of voluntary Humility, the Father's long since, particularly Saint Ambrose and Saint Chrysostom, gave a satisfactory answer;
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St. Ambrose, or whoever was the Author of those Commentaries that go under his name, observing that the Heathens used the same Apology for going to their Gods by their inferiour Deities,
Saint Ambrose, or whoever was the Author of those Commentaries that go under his name, observing that the heathens used the same Apology for going to their God's by their inferior Deities,
as the Romanists do now for their addressing to God by Saints and Angels, namely, As Men go the King by his Courtiers, out of Humility and a deep sense of the infinite distance betwixt God and them, calls it a miserable excuse, and adds, is any Man so mad and regardless of himself to give the Honour due to the King to any of his Courtiers, which if a Man does, he's condemned of Treason? And yet they think themselves not guilty, who give the Honour due to Gods name to a creature,
as the Romanists do now for their addressing to God by Saints and Angels, namely, As Men go the King by his Courtiers, out of Humility and a deep sense of the infinite distance betwixt God and them, calls it a miserable excuse, and adds, is any Man so mad and regardless of himself to give the Honour due to the King to any of his Courtiers, which if a Man does, he's condemned of Treason? And yet they think themselves not guilty, who give the Honour due to God's name to a creature,
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But therefore we go to a King by his Officers and Servants, because the King is but a Man, who knows not of himself whom to imploy in his publick affairs (without information from others.) But with God it is otherwise,
But Therefore we go to a King by his Officers and Servants, Because the King is but a Man, who knows not of himself whom to employ in his public affairs (without information from Others.) But with God it is otherwise,
When thou hast need, saith he, to sue unto a King, thou are forced first to apply to his favourites and go a great way about? but with God there is no such thing he is intreated without an Intercessor, it sufficeth only that thou cry in thine Heart and bring tears with thee,
When thou hast need, Says he, to sue unto a King, thou Are forced First to apply to his favourites and go a great Way about? but with God there is no such thing he is entreated without an Intercessor, it Suffices only that thou cry in thine Heart and bring tears with thee,
and for example hereof he sets before us the Woman of Canaan; she intreated not James, she beseeched not John, neither did she go to Peter, but brake through the crowd, to Christ himself;
and for Exampl hereof he sets before us the Woman of Canaan; she entreated not James, she beseeched not John, neither did she go to Peter, but brake through the crowd, to christ himself;
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for this cause did he descend, for this cause did he take Flesh, that I might have the boldness to speak unto him, I have no need of a Mediatour, have thou Mercy upon me.
for this cause did he descend, for this cause did he take Flesh, that I might have the boldness to speak unto him, I have no need of a Mediator, have thou Mercy upon me.
as the reward of the unspotted innocency of his life and perfect obedience of his Death exalted him to the right hand of Majesty and Glory, bestowed a mediatorious Kingdom on him, invested him with all Power in Heaven and Ea••h,
as the reward of the unspotted innocency of his life and perfect Obedience of his Death exalted him to the right hand of Majesty and Glory, bestowed a Mediatorious Kingdom on him, invested him with all Power in Heaven and Ea••h,
and every tongue confess that Jesus is the Lord, to the Glory of God the Father, so that now to make more Mediatours then Christ, is, not only to undervalue his all-sufficient merits, to distrust his never-failling Interest and Power with God,
and every tongue confess that jesus is the Lord, to the Glory of God the Father, so that now to make more Mediators then christ, is, not only to undervalue his All-sufficient merits, to distrust his never-failling Interest and Power with God,
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but also to invade that Honour and Royalty that God hath conferred on him alone, by giving to Angels and Saints the same Power, they give them the same Honour too,
but also to invade that Honour and Royalty that God hath conferred on him alone, by giving to Angels and Saints the same Power, they give them the same Honour too,
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as he has done of Christ, He is able to save them to the uttermost that come to God by him, seeing he ever lives to make Intercession for Men? That if any Man Sin, he is an Advocate with the Father for him;
as he has done of christ, He is able to save them to the uttermost that come to God by him, seeing he ever lives to make Intercession for Men? That if any Man since, he is an Advocate with the Father for him;
Or whatsoever ye shall ask the Father in his name, it shall be given you? Certainly, they who will have Angels and Saints Mediatours betwixt God and Men ought to produce a Commission signed by God or his Son Jesus to constitute them such,
Or whatsoever you shall ask the Father in his name, it shall be given you? Certainly, they who will have Angels and Saints Mediators betwixt God and Men ought to produce a Commission signed by God or his Son jesus to constitute them such,
and having no such delegation of Power from God for this office, the Honour and Worship that belongs to it, can't be given to them without manifest Wrong and Sacriledge to Christ who has? The Holy Angels are Gods ministring Spirits,
and having not such delegation of Power from God for this office, the Honour and Worship that belongs to it, can't be given to them without manifest Wrong and Sacrilege to christ who has? The Holy Angels Are God's ministering Spirits,
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I cannot for my heart but think, that the Prelates and Bishops in King Henry the Eighth's time had as much reason to Unsaint Thomas Becket for being a Rebel against his Prince,
I cannot for my heart but think, that the Prelates and Bishops in King Henry the Eighth's time had as much reason to Unsaint Thomas Becket for being a Rebel against his Prince,
but, 'tis enough that some Romanists themselves, and those of no little Authority in their Church, have granted that the Popes canonizations are doubtful and subject to error;
but, it's enough that Some Romanists themselves, and those of no little authority in their Church, have granted that the Popes Canonizations Are doubtful and Subject to error;
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If then at any time his Infallibility should chance to mistake, as I am pretty sure, he has more then once done, the Members of that Church are in a sweet case,
If then At any time his Infallibility should chance to mistake, as I am pretty sure, he has more then once done, the Members of that Church Are in a sweet case,
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COncerning the Sacrament of the Lord's Supper, one of the two great positive Institutions of the Christian Religion, there are two main Points of difference between Ʋs and the Church of Rome. One, about the Doctrine of Transubstantiation; in which they think,
Concerning the Sacrament of the Lord's Supper, one of the two great positive Institutions of the Christian Religion, there Are two main Points of difference between Ʋs and the Church of Room. One, about the Doctrine of Transubstantiation; in which they think,
Of the first of these I shall now treat, and endeavour to shew against the Church of Rome, That in this Sacrament there is no substantial change made of the Elements of Bread and Wine into the natural Body and Bloud of Christ;
Of the First of these I shall now Treat, and endeavour to show against the Church of Rome, That in this Sacrament there is no substantial change made of the Elements of Bred and Wine into the natural Body and Blood of christ;
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Before I engage in this Argument, I cannot but observe what an unreasonable task we are put upon, by the bold confidence of our Adversaries, to dispute a matter of Sense;
Before I engage in this Argument, I cannot but observe what an unreasonable task we Are put upon, by the bold confidence of our Adversaries, to dispute a matter of Sense;
It might well seem strange if any man should write a Book, to prove that an Egg is not an Elephant, and that a Musket-Bullet is not a Pike: It is every whit as hard a case, to be put to maintain by a long Discourse, that what we see and handle and taste to be Bread is Bread, and not the Body of a Man; and what we see and taste to be Wine is Wine, and not Bloud: And if this evidence may not pass for sufficient without any farther proof, I do see why any man, that hath confidence enough to do so, may not deny any thing to be what all the world sees it is;
It might well seem strange if any man should write a Book, to prove that an Egg is not an Elephant, and that a Musket-Bullet is not a Pike: It is every whit as hard a case, to be put to maintain by a long Discourse, that what we see and handle and taste to be Bred is Bred, and not the Body of a Man; and what we see and taste to be Wine is Wine, and not Blood: And if this evidence may not pass for sufficient without any farther proof, I do see why any man, that hath confidence enough to do so, may not deny any thing to be what all the world sees it is;
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as in good earnest to believe this gross and palpable Errour, and to impose the belief of it upon the Christian World under no less penalties then of temporal death and Eternal damnation.
as in good earnest to believe this gross and palpable Error, and to impose the belief of it upon the Christian World under no less penalties then of temporal death and Eternal damnation.
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as an evidence that they alwayes understood and interpreted our Saviour's words, This is my body, in this sense. Or 3ly. The authority of the, present Church to make and declare new articles of Faith.
as an evidence that they always understood and interpreted our Saviour's words, This is my body, in this sense. Or 3ly. The Authority of thee, present Church to make and declare new Articles of Faith.
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1. They pretend for this Doctrine the Authority of Scripture in those words of our Saviour, This is my Body. Now to shew the insufficiency of this pretence, I shall endeavour to make good these two things.
1. They pretend for this Doctrine the authority of Scripture in those words of our Saviour, This is my Body. Now to show the insufficiency of this pretence, I shall endeavour to make good these two things.
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First, That there is no necessity to understand those words of our Saviour in the sense of Transubstantiation. If there be any, it must be from one of these two reasons.
First, That there is no necessity to understand those words of our Saviour in the sense of Transubstantiation. If there be any, it must be from one of these two Reasons.
which would be very absurd for any man to say, since it is of the very nature of a Sacrament to represent and exhibit some invisible grace and benefit by an outward sign and figure:
which would be very absurd for any man to say, since it is of the very nature of a Sacrament to represent and exhibit Some invisible grace and benefit by an outward Signen and figure:
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And especially since it cannot be denied, but that in the institution of this very Sacrament our Saviour useth figurative exressions and several words which cannot be taken strictly and literally.
And especially since it cannot be denied, but that in the Institution of this very Sacrament our Saviour uses figurative exressions and several words which cannot be taken strictly and literally.
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or else if the words be literally taken, so as to signifie a substantial change, it is not of the Wine but of the Cup and that, not into the bloud of Christ but into the new Testament or new Covenant in his bloud.
or Else if the words be literally taken, so as to signify a substantial change, it is not of the Wine but of the Cup and that, not into the blood of christ but into the new Testament or new Covenant in his blood.
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Besides, that his bloud is said then to be shed and his body to be broken, which was not till his Passion, which followed the Institution and first celebration of this Sacrament.
Beside, that his blood is said then to be shed and his body to be broken, which was not till his Passion, which followed the Institution and First celebration of this Sacrament.
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But that there is no necessity to understand our Saviour's words in the sense of Transubstantiation, I will take the plain concession of a great number of the most learned Writters of the Church of Rome in this Controversie.
But that there is no necessity to understand our Saviour's words in the sense of Transubstantiation, I will take the plain concession of a great number of the most learned Writters of the Church of Room in this Controversy.
Ocham, another famous schoolman, sayes expresly, that the Doctrine which holds the substance of the Bread and Wine to remain after the consecration is neither repugnant to Reason nor to Scripture.
Ocham, Another famous schoolman, Says expressly, that the Doctrine which holds the substance of the Bred and Wine to remain After the consecration is neither repugnant to Reason nor to Scripture.
Petrus ab Allia•• Cardinal of Cambray say plainly, that the Doctrine of the substance of Bread and Wine remaining after Consecration is more free from absurdity, more rational,
Peter ab Allia•• Cardinal of Cambray say plainly, that the Doctrine of the substance of Bred and Wine remaining After Consecration is more free from absurdity, more rational,
nay more, that for the other Doctrine, viz. of Transubstantiation, there is no evidence in scripture Gabriel Biel, another Schoolman and Divine of their Church, freely declares, that as to any thing express'd in the Canon of the scripture, a man may believe that the substance of Bread and Wine doth remain after Consecration:
nay more, that for the other Doctrine, viz. of Transubstantiation, there is no evidence in scripture Gabriel Biel, Another Schoolman and Divine of their Church, freely declares, that as to any thing expressed in the Canon of the scripture, a man may believe that the substance of Bred and Wine does remain After Consecration:
nay he goes farther, that there is nothing in the Gospel which enforceth any man to understand these words of Christ, this is my body, in a proper and not a metaphorical sense;
nay he Goes farther, that there is nothing in the Gospel which enforceth any man to understand these words of christ, this is my body, in a proper and not a metaphorical sense;
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Which words in the Roman Edition of Cajetan are expunged by order of Pope Pius V. Cardinal Contarenus, and Melchior Canus one of the best & most judicious Writers that Church ever had, reckon this Doctrine among those which are not so expresly found in scripture.
Which words in the Roman Edition of Cajetan Are expunged by order of Pope Pius V. Cardinal Contarenus, and Melchior Canus one of the best & most judicious Writers that Church ever had, reckon this Doctrine among those which Are not so expressly found in scripture.
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I will add but one more, of great authority in the Church, and a reputed Martyr, Fisher Bishop of Rochester who ingenuously confesseth that in the words of the Institution there is not one word from whence the true presence of the flesh and blood of Christ in our Mass can be proved:
I will add but one more, of great Authority in the Church, and a reputed Martyr, Fisher Bishop of Rochester who ingenuously Confesses that in the words of the Institution there is not one word from whence the true presence of the Flesh and blood of christ in our Mass can be proved:
Secondly, If there be no necessity of understanding our Saviours words in the sense of Transubstantiation, I am sure there is a great deal of reason to understand them otherwise.
Secondly, If there be no necessity of understanding our Saviors words in the sense of Transubstantiation, I am sure there is a great deal of reason to understand them otherwise.
where our Saviour sayes he is the door, and the true Viue (which the Church of Rome would mightily have triumph'd in, had it been said, this is my true Body.) And so likewise where the Church is said to be Christ's body; and the Rock which followed the Israelites to be Christ, 1 Cor. 10. 4. They drank of that Rock which followed them and that Rock was Christ• All which and innumerable more like expressions in scripture every man understands in a figurative,
where our Saviour Says he is the door, and the true Viue (which the Church of Room would mightily have triumphed in, had it been said, this is my true Body.) And so likewise where the Church is said to be Christ's body; and the Rock which followed the Israelites to be christ, 1 Cor. 10. 4. They drank of that Rock which followed them and that Rock was Christ• All which and innumerable more like expressions in scripture every man understands in a figurative,
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Thus Joseph expounding Pharaoh's dream to him Gen. 21. 26. Sayes, the seven good kine are seven years, and the seven good ears of corn are seven years, that is, they signified or represented seven years of plenty;
Thus Joseph expounding Pharaoh's dream to him Gen. 21. 26. Says, the seven good kine Are seven Years, and the seven good ears of corn Are seven Years, that is, they signified or represented seven Years of plenty;
nor do I believe that any sensible man, who had never heard of Transubstantiation being grounded upon these words of our Saviour, this is my Body, would upon r•ading of the institution of the Sacrament in the Gospel ever have imagin'd any such thing to be mean'd by our Saviour in those words;
nor do I believe that any sensible man, who had never herd of Transubstantiation being grounded upon these words of our Saviour, this is my Body, would upon r•ading of the Institution of the Sacrament in the Gospel ever have imagined any such thing to be meaned by our Saviour in those words;
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but would have understood his meaning to have been, this Bread signifies my Body, this Cup signifies my Bloud; and this which you see me now do, do ye hereafter for a Memorial of me:
but would have understood his meaning to have been, this Bred signifies my Body, this Cup signifies my Blood; and this which you see me now do, do you hereafter for a Memorial of me:
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as Justin ••rtyr tells us, tuto to pascha ho Soter hemon kai he kata phyge hemon this Passover is our Saviour and our refuge• not that they believed the Paschal Lamb to be substantially changed either into God their Saviour who delivered them out of the Land of Egypt, or into the Messias the Saviour whom they expected and who was signified by it:
as Justin ••rtyr tells us, Tutor to pascha ho Soter hemon kai he kata phyge hemon this Passover is our Saviour and our refuge• not that they believed the Paschal Lamb to be substantially changed either into God their Saviour who Delivered them out of the Land of Egypt, or into the Messias the Saviour whom they expected and who was signified by it:
But this Lamb which they did eat did represent to them and put them in mind of that Salvation which God wrought for their Fathers in Egypt, when by the slaying of a Lamb and sprinkling the bloud of it upon their doors their first-born were passed over and spared;
But this Lamb which they did eat did represent to them and put them in mind of that Salvation which God wrought for their Father's in Egypt, when by the slaying of a Lamb and sprinkling the blood of it upon their doors their firstborn were passed over and spared;
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as truly and really to all effects and purposes of Law, as if the very material houses and land themselves could be and were actually delivered into my hands:
as truly and really to all effects and Purposes of Law, as if the very material houses and land themselves could be and were actually Delivered into my hands:
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In like manner the names of the things themselves made over to us in the new Covenant of the Gospel between God and man, are given to the Sgns or Seals of that Covenant.
In like manner the names of the things themselves made over to us in the new Covenant of the Gospel between God and man, Are given to the Sgns or Seals of that Covenant.
By Baptism Christians are s•id to be made partakers of the Holy Ghost, Heb. 6. 4. And by the Sacrament of the Lords Supper we are said to Communicate or to be made partakers of the Body of Christ which was broken,
By Baptism Christians Are s•id to be made partakers of the Holy Ghost, Hebrew 6. 4. And by the Sacrament of the lords Supper we Are said to Communicate or to be made partakers of the Body of christ which was broken,
And thus St. Paul speaks of this Sacrament, 1 Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the bloud of Christ? the bread which We break, is it not the communion of the body of Christ? But still it is bread,
And thus Saint Paul speaks of this Sacrament, 1 Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of christ? the bred which We break, is it not the communion of the body of christ? But still it is bred,
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and then into the natural Body of Christ by their participation of the Sacrament, because they are said thereby to be one bread and one body.. And the same Apostle in the next Chapter, after he had spoken of the consecration of the Elements still calls them the bread and the Cup, in three verses together, As often as eat this bread and drink this Cup, v. 26. Whosoever shall eat this bread and drink this cup of the Lord unworthily, v. 27. But let a man examine himself,
and then into the natural Body of christ by their participation of the Sacrament, Because they Are said thereby to be one bred and one body.. And the same Apostle in the next Chapter, After he had spoken of the consecration of the Elements still calls them the bred and the Cup, in three Verses together, As often as eat this bred and drink this Cup, v. 26. Whosoever shall eat this bred and drink this cup of the Lord unworthily, v. 27. But let a man examine himself,
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and so let him eat of this bread and drink of that cup, v. 28. And our Saviour himself when he had said, this is my blood of the new Testament, immediately adds, but I say unto you, I will not hencefoorth drink of this fruit of the Vine,
and so let him eat of this bred and drink of that cup, v. 28. And our Saviour himself when he had said, this is my blood of the new Testament, immediately adds, but I say unto you, I will not henceforth drink of this fruit of the Vine,
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untill I drink it new with you in my Father's Kingdom, that is, not till after his Resurrection, which was the first step of his exaltation into the Kingdom given him by his Father,
until I drink it new with you in my Father's Kingdom, that is, not till After his Resurrection, which was the First step of his exaltation into the Kingdom given him by his Father,
But that which I observe from our Saviour's words is, that after the consecration of the Cup, and the delivering of it to his Disciples to drink of it, he tells them that he would thenceforth drink no more of the fruit of the Vine, which he had now drank with them, till after his Resurrection.
But that which I observe from our Saviour's words is, that After the consecration of the Cup, and the delivering of it to his Disciples to drink of it, he tells them that he would thenceforth drink no more of the fruit of the Vine, which he had now drank with them, till After his Resurrection.
Besides, if we consider that he celebrated this Sacrament before his Passion, it is impossible these words, should be understood literally of the natural body and bloud of Christ;
Beside, if we Consider that he celebrated this Sacrament before his Passion, it is impossible these words, should be understood literally of the natural body and blood of christ;
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because it was his body and his bloud shed which he gave to his Disciples, which if we understand literally of his naturall body broken and his bloud shed, these words, this is my body which is broken,
Because it was his body and his blood shed which he gave to his Disciples, which if we understand literally of his natural body broken and his blood shed, these words, this is my body which is broken,
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and his bloud not then shed, nor could it be a propitiatory Sacrifice (as they affirm this Sacramen to be) unleses they will say that propitiation was made before Christ suffer'd:
and his blood not then shed, nor could it be a propitiatory Sacrifice (as they affirm this Sacrament to be) unleses they will say that propitiation was made before christ suffered:
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And is likewise impossible that the Disciples should understand these words literally, because they not onely plainly saw that what he gave them was Bread and Wine, but they saw likewise as plainly that it was not his Body which was given,
And is likewise impossible that the Disciples should understand these words literally, Because they not only plainly saw that what he gave them was Bred and Wine, but they saw likewise as plainly that it was not his Body which was given,
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If they did, can we imagine that the Disciples, who upon all other occasions were so full of questions and objections, should make no difficulty of this matter? nor so much as ask our Saviour, how can these things be? That they should not tell him, we see this to be Bread and that to be Wine,
If they did, can we imagine that the Disciples, who upon all other occasions were so full of questions and objections, should make no difficulty of this matter? nor so much as ask our Saviour, how can these things be? That they should not tell him, we see this to be Bred and that to be Wine,
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how little reason there is to understand those words of our Saviour, this is my body, and this is my bloud, in the sense of Transubstantiation; nay on the contrary, that there is very great reason and an evident necessity to understand them otherwise. I proceed to shew.
how little reason there is to understand those words of our Saviour, this is my body, and this is my blood, in the sense of Transubstantiation; nay on the contrary, that there is very great reason and an evident necessity to understand them otherwise. I proceed to show.
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2ly. That this Doctrine is not grounded upon the perpetual belief of the Christian Church, which the Church of Rome vainly pretends as an evidence that the Church did alwayes understand and interpret our Saviour's words in this sense.
2ly. That this Doctrine is not grounded upon the perpetual belief of the Christian Church, which the Church of Room vainly pretends as an evidence that the Church did always understand and interpret our Saviour's words in this sense.
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To manifest the groundlesness of this pretence, I shall, 1. shew by plain testimony of the Fathers in several Ages, that this Doctrine was not the belief of the ancient Christian Church. 2. I shall shew the time and occasion of its coming in,
To manifest the groundlessness of this pretence, I shall, 1. show by plain testimony of the Father's in several Ages, that this Doctrine was not the belief of the ancient Christian Church. 2. I shall show the time and occasion of its coming in,
and by what degrees it grew up and was established in the Roman Church. 3. I shall answer their great pretended Demonstration that this alwayes was and must have been the constant belief of the Christian Church.
and by what Degrees it grew up and was established in the Roman Church. 3. I shall answer their great pretended Demonstration that this always was and must have been the constant belief of the Christian Church.
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1. I shall shew by plain Testimonies of the Fathers in several Ages, for above five hundred years after Christ, that this Doctrine was not the belief of the ancient Christian Church.
1. I shall show by plain Testimonies of the Father's in several Ages, for above five hundred Years After christ, that this Doctrine was not the belief of the ancient Christian Church.
I begin with Justin Martyr, who sayes expresly, that our bloud and Flesh are nourished by the conversion of that food which we receive in the Eucharist: But that cannot be the natural body and bloud of Christ,
I begin with Justin Martyr, who Says expressly, that our blood and Flesh Are nourished by the conversion of that food which we receive in the Eucharist: But that cannot be the natural body and blood of christ,
The Second is Irenoeus, who speaking of this Sacrament sayes, that the bread which is from the earth receiving the divine invocation is now no longer common bread,
The Second is Irenaeus, who speaking of this Sacrament Says, that the bred which is from the earth receiving the divine invocation is now no longer Common bred,
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He sayes it is no longer common bread, but after invocation or consecration it becomes the Sacrament, that is, bread sanctified, consisting of two things an earthly and a heavenly;
He Says it is no longer Common bred, but After invocation or consecration it becomes the Sacrament, that is, bred sanctified, consisting of two things an earthly and a heavenly;
And elsewhere he hath this passage, when therefore the cup that is mix'd (that is, of Wine and Water) and the bread that is broken receives the word of God, it becomes the Eucharist of the bloud and body of Christ, of which the substance of our flesh is increased and consists:
And elsewhere he hath this passage, when Therefore the cup that is mixed (that is, of Wine and Water) and the bred that is broken receives the word of God, it becomes the Eucharist of the blood and body of christ, of which the substance of our Flesh is increased and consists:
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when (sayes he) the Greeks had taken some Servants, of the Christian Catechumeni (that is, such as had not been admitted to the Sacrament) and afterwards urged them by violence to tell them some of the secrets of the Christians, these Servants having nothing to say that might gratify those who offered violence to them,
when (Says he) the Greeks had taken Some Servants, of the Christian Catechumen (that is, such as had not been admitted to the Sacrament) and afterwards urged them by violence to tell them Some of the secrets of the Christians, these Servants having nothing to say that might gratify those who offered violence to them,
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except only that they had heard from their Masters that the divine Communion was the bloud and body of Christ, they thinking that it was really bloud and flesh, declar'd as much to those that questioned them.
except only that they had herd from their Masters that the divine Communion was the blood and body of christ, they thinking that it was really blood and Flesh, declared as much to those that questioned them.
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to whom Blandina boldly answered, How would they endure to do this, who by way of exercise (or abstinence) do not eat that flesh which may lawfully be eaten? By which it appears that this which they would have charged upon Christians, as if they had literally eatten the flesh and bloud of Christ in the Sacrament, was a false accusation which these Martyrs denied, saying they were so far from that, that they for their part did not eat any flesh at all.
to whom Blandina boldly answered, How would they endure to do this, who by Way of exercise (or abstinence) do not eat that Flesh which may lawfully be eaten? By which it appears that this which they would have charged upon Christians, as if they had literally eatten the Flesh and blood of christ in the Sacrament, was a false accusation which these Martyrs denied, saying they were so Far from that, that they for their part did not eat any Flesh At all.
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His words are these, the bread which our Saviour took and distributed to his Disciples he made his own body, saying this is my body, that is, the image or figure of my body.
His words Are these, the bred which our Saviour took and distributed to his Disciples he made his own body, saying this is my body, that is, the image or figure of my body.
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The same Father in his Homilies upon Levitic•s sp••ks •hus, There is also in the New Testament a letter which kills him who doth not spiritually understand these things which are said;
The same Father in his Homilies upon Levitic•s sp••ks •hus, There is also in the New Testament a Letter which kills him who does not spiritually understand these things which Are said;
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and his main argument against them is this, that the bloud of Christ with which we are redeemed and quickened cannot seem to be in the cup when there is no Wine in the cup by which the Bloud of Christ is represented:
and his main argument against them is this, that the blood of christ with which we Are redeemed and quickened cannot seem to be in the cup when there is no Wine in the cup by which the Blood of christ is represented:
And afterwards he sayes, that contrary to the Evangelical and Apostolical Doctrine water was in some places offered (or given) in the Lords cup, which (sayes he) alone cannot express (or represent) the bloud of Christ. And lastly he tels us, that by water the people is understood, by Wine the bloud of Christ is shewn (or represented) but when in the cup water is mingled with wine the people is united to Christ.
And afterwards he Says, that contrary to the Evangelical and Apostolical Doctrine water was in Some places offered (or given) in the lords cup, which (Says he) alone cannot express (or represent) the blood of christ. And lastly he tells us, that by water the people is understood, by Wine the blood of christ is shown (or represented) but when in the cup water is mingled with wine the people is united to christ.
So that according to this Argument Wine in the Sacramental cup is no otherwise chang'd into the bloud of Christ then the Water mixed with it is changed into the People, which are said to be united to Christ.
So that according to this Argument Wine in the Sacramental cup is not otherwise changed into the blood of christ then the Water mixed with it is changed into the People, which Are said to be united to christ.
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And in his explication of the third Psalm, speaking of Judas whom our Lord admitted to his last supper, in which (sayes he) he commended and delivered to his Disciples the figure of his body;
And in his explication of the third Psalm, speaking of Judas whom our Lord admitted to his last supper, in which (Says he) he commended and Delivered to his Disciples the figure of his body;
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but he talks as like one as Origen himself, And in his comment on the 98 Psalm speaking of the offence which the Disciples took at that saying of our Saviour, except ye eat the flesh of the Son of man and drink his bloud, &c. He brings in our Saviour speaking thus to them, ye must understand spiritually what I have said unto you;
but he talks as like one as Origen himself, And in his comment on the 98 Psalm speaking of the offence which the Disciples took At that saying of our Saviour, except you eat the Flesh of the Son of man and drink his blood, etc. He brings in our Saviour speaking thus to them, you must understand spiritually what I have said unto you;
and according to the nature of a Sacrament? For that body he tells us is not here but in heaven, in his Comment upon these words, me ye have not alwayes.
and according to the nature of a Sacrament? For that body he tells us is not Here but in heaven, in his Comment upon these words, me you have not always.
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In his 23. Epistle, if the Sacraments (sayes he) had not some resemblance of those things whereof they are Sacraments, they would not be Sacraments at all;
In his 23. Epistle, if the Sacraments (Says he) had not Some resemblance of those things whereof they Are Sacraments, they would not be Sacraments At all;
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so the Sacrament of faith (meaning Baptism) is faith. Upon which words of St. Austin there is this remarkable Gloss in their own Cannon Law; the heavenly Sacrament which truly represents the flesh of Christ is called the body of Christ; but improperly:
so the Sacrament of faith (meaning Baptism) is faith. Upon which words of Saint Austin there is this remarkable Gloss in their own Cannon Law; the heavenly Sacrament which truly represents the Flesh of christ is called the body of christ; but improperly:
And if this be St. Austin's meaning, I am sure no Protestant can speake more plainly against Transubstantiation. And in the ancient Canon of the Mass, before it was chang'd in complyance with this new Doctrine, it is expresly call'd a sacrament, a sign an Image and a figure of Christ's body.
And if this be Saint Austin's meaning, I am sure no Protestant can speak more plainly against Transubstantiation. And in the ancient Canon of the Mass, before it was changed in compliance with this new Doctrine, it is expressly called a sacrament, a Signen an Image and a figure of Christ's body.
I will mention but one Testimony more of this Father, but so clear a one as it is impossible any man in his wits that had believed Transubstantiation could have utter'd.
I will mention but one Testimony more of this Father, but so clear a one as it is impossible any man in his wits that had believed Transubstantiation could have uttered.
commanding us to communicate of the passion of our Lord, and with delight and advantage to lay up in our memory that his flesh was crucified and wounded for us.
commanding us to communicate of the passion of our Lord, and with delight and advantage to lay up in our memory that his Flesh was Crucified and wounded for us.
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So that, according to St. Austin's best skill in interpreting Scripture, the literal eating of the flesh of Christ and drinking his bloud would have been a great impiety;
So that, according to Saint Austin's best skill in interpreting Scripture, the literal eating of the Flesh of christ and drinking his blood would have been a great impiety;
and therefore the expression is to be understood figuratively; not as Cardinal Perron would have it, onely in opposition to the eating of his flesh and bloud in the gross appearance of flesh and bloud,
and Therefore the expression is to be understood figuratively; not as Cardinal Perron would have it, only in opposition to the eating of his Flesh and blood in the gross appearance of Flesh and blood,
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For St. Austin doth not say, this is a Figurative speech wherein we are commanded really to feed upon the natural body and bloud of Christ under the species of bread and wine,
For Saint Austin does not say, this is a Figurative speech wherein we Are commanded really to feed upon the natural body and blood of christ under the species of bred and wine,
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The first shall be of Theodoret, who speaking of that Prophecy of Jacob concerning our Saviour, he washed his garments in Wine and his clothes in the bloud of grapes, hath these words, as we call the mysticall fruit of the Vine (that is, the Wine in the Sacrament) after consecration the bloud of the Lord,
The First shall be of Theodoret, who speaking of that Prophecy of Jacob Concerning our Saviour, he washed his garments in Wine and his clothes in the blood of grapes, hath these words, as we call the mystical fruit of the Vine (that is, the Wine in the Sacrament) After consecration the blood of the Lord,
but the bloud of Christ is not literally and properly but only figuratively the bloud of the grape, in the same sense as he is said to be the true Vine;
but the blood of christ is not literally and properly but only figuratively the blood of the grape, in the same sense as he is said to be the true Vine;
for he who called that which by nature is a body wheat and bread, and again likewise call'd himself the Vine, he honour'd the symbols with the name of his body and bloud:
for he who called that which by nature is a body wheat and bred, and again likewise called himself the Vine, he honoured the symbols with the name of his body and blood:
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Whence you see he sayes expresly, that when he called the Symbols or Elements of the Sacrament, viz. Bread and Wine his body and bloud; he made no change in the nature of the things, only added grace to nature, that is, by the Divine grace and blessing he raised them to a spiritual, and supernatural vertue and efficacy.
Whence you see he Says expressly, that when he called the Symbols or Elements of the Sacrament, viz. Bred and Wine his body and blood; he made no change in the nature of the things, only added grace to nature, that is, by the Divine grace and blessing he raised them to a spiritual, and supernatural virtue and efficacy.
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The secound is of the same Theodoret in his second Dialogue between a Catholick, under the name of Orthodoxus, and an Heretick under the name of Eranistes; who maintaining that the Humanity of Christ was changed into the substance of the Divinity (which was the Heresie of Eutyches) he illustrates the matter by this similitude, As, sayes he, the symbols of the Lords body and bloud are one thing before the invocation of the Priest,
The secound is of the same Theodoret in his second Dialogue between a Catholic, under the name of Orthodox, and an Heretic under the name of Eranistes; who maintaining that the Humanity of christ was changed into the substance of the Divinity (which was the Heresy of Eutyches) he illustrates the matter by this similitude, As, Says he, the symbols of the lords body and blood Are one thing before the invocation of the Priest,
The next is one of their own Popes, Gelasius, who brings the same Instance against the Eutychans; surely, sayes he• the Sacrament which we receive of the body and bloud of our Lord are a divine thing,
The next is one of their own Popes, Gelasius, who brings the same Instance against the Eutychans; surely, Says he• the Sacrament which we receive of the body and blood of our Lord Are a divine thing,
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for these said there was one image of Christ instituted by himself, viz, the bread and wine in the Eucharist, which represents the body and bloud of Christ:
for these said there was one image of christ instituted by himself, videlicet, the bred and wine in the Eucharist, which represents the body and blood of christ:
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To make this Instance of any force against the Eutychians, who held that the body of Christ upon his ascension ceas'd and was chang'd into the substance of his Divinity, it was necessary to deny that there was any substantial change in the Sacrament of the bread and wine into the body and bloud of Christ.
To make this Instance of any force against the Eutychians, who held that the body of christ upon his Ascension ceased and was changed into the substance of his Divinity, it was necessary to deny that there was any substantial change in the Sacrament of the bred and wine into the body and blood of christ.
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And the Sacrament of Adoption may be called adoption, as the Sacrament of his body and bloud, which is in the consecrated bread and cap, is by us called his body and bloud:
And the Sacrament of Adoption may be called adoption, as the Sacrament of his body and blood, which is in the consecrated bred and cap, is by us called his body and blood:
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can any man after this believe, that it was then, and had ever been, the universal and received Doctrine of the Christian Church, that the bread and wine in the Sacrament are substantially changed into the proper and natural body and bloud of Christ?
can any man After this believe, that it was then, and had ever been, the universal and received Doctrine of the Christian Church, that the bred and wine in the Sacrament Are substantially changed into the proper and natural body and blood of christ?
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By these plain Testimonies which I have produced, and I might have brought a great many more to the same purpose, it is I think evident beyond all denial that Transubstantiation hath not been the perpetual belief of the christian church.
By these plain Testimonies which I have produced, and I might have brought a great many more to the same purpose, it is I think evident beyond all denial that Transubstantiation hath not been the perpetual belief of the christian Church.
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And th•s likewise is acknowledged by many great and learned men of the Roman church. Scotus acknowledgeth, that this Doctrine was not alwayes thought necessary to be believed,
And th•s likewise is acknowledged by many great and learned men of the Roman Church. Scotus acknowledgeth, that this Doctrine was not always Thought necessary to be believed,
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And Durandus freely discovers his inclination to have believed the contrary, if the Church had not by that determination oblidged men to believe it, Tonstal Bishop of Durham also yields, that before the Lateran council men were at liberty as to the manner of Christ's presence in the Sacrament.
And Durandus freely discovers his inclination to have believed the contrary, if the Church had not by that determination obliged men to believe it, Tonstal Bishop of Durham also yields, that before the Lateran council men were At liberty as to the manner of Christ's presence in the Sacrament.
And Erasmus, who lived and died in the communion of the Roman Church, and then whom no man was better read in the ancient Fathers, doth confess that it was late before the Church defined Transubstantiation, unknown to the Ancients both name and thing.
And Erasmus, who lived and died in the communion of the Roman Church, and then whom no man was better read in the ancient Father's, does confess that it was late before the Church defined Transubstantiation, unknown to the Ancients both name and thing.
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And Alphonsus a castro sayes plainly, that concerning the transubstantiation of the bread into the body of Christ, there is seldom any mention in the ancient Writers.
And Alphonsus a castro Says plainly, that Concerning the transubstantiation of the bred into the body of christ, there is seldom any mention in the ancient Writers.
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And who can imagine that these learned men would have granted the ancient Church and Fathers to have been so much Strangers to this Doctrine, had they thought it to have been the perpetual belief of the Church? I shall now in the
And who can imagine that these learned men would have granted the ancient Church and Father's to have been so much Strangers to this Doctrine, had they Thought it to have been the perpetual belief of the Church? I shall now in the
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Second place, give an account of the particular time and occasion of the coming in of this Doctrine, and by what steps and degrees it grew up and was advanced into an Article of Faith in the Romish Church. The Doctrine of the Corporal presence of Christ was first started started upon occasion of the Dispute about the Worship of Images, in opposition whereto the Synod of Constantinople about the year DCCL did argue thus, That our Lord having left us no other Image of himself but the Sacrament, in which the substance of bread is the image of his body, we ought to make no other image of our Lord.
Second place, give an account of the particular time and occasion of the coming in of this Doctrine, and by what steps and Degrees it grew up and was advanced into an Article of Faith in the Romish Church. The Doctrine of the Corporal presence of christ was First started started upon occasion of the Dispute about the Worship of Images, in opposition whereto the Synod of Constantinople about the year DCCL did argue thus, That our Lord having left us no other Image of himself but the Sacrament, in which the substance of bred is the image of his body, we ought to make no other image of our Lord.
In answer to this Argument the second Council of Nice in the year DCCLXXXVII did declare, that the Sacrament after Consecration is not the image and antitype of Christs body and bloud;
In answer to this Argument the second Council of Nicaenae in the year DCCLXXXVII did declare, that the Sacrament After Consecration is not the image and antitype of Christ body and blood;
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And here I cannot but take notice how well this agrees with Bellarmine's Observation, that none of the Ancients who wrote of Heresies, hath put this errour (viz. of denying Transubstantiation) in his catalogue;
And Here I cannot but take notice how well this agrees with Bellarmine's Observation, that none of the Ancients who wrote of Heresies, hath put this error (viz. of denying Transubstantiation) in his catalogue;
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But Bellarmine goes on and tells us, that the first who call'd in question the truth of the body of the Lord in the Eucharist were the ICONOMACHI (the opposers of Images) after the year DCC in the Council of Constantinople;
But Bellarmine Goes on and tells us, that the First who called in question the truth of the body of the Lord in the Eucharist were the ICONOMACHY (the opposers of Images) After the year DCC in the Council of Constantinople;
Synod; which agrees most exactly with the account which I have given of the first rise of this Doctrine, which began with the corporal presence of Christ in the Sacrament and afterwards proceeded to Transubstantiation.
Synod; which agrees most exactly with the account which I have given of the First rise of this Doctrine, which began with the corporal presence of christ in the Sacrament and afterwards proceeded to Transubstantiation.
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And as this was the first occasion of introducing this Doctrine among the Greek;, so in the Latine or Roman Church Paschasius Radbertus, first a Monk, and afterwards Abbot of Corbey, was the first broacher of it in the year DCCCXVIII.
And as this was the First occasion of introducing this Doctrine among the Greek;, so in the Latin or Roman Church Paschasius Radbertus, First a Monk, and afterwards Abbot of Corbey, was the First broacher of it in the year DCCCXVIII.
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And for this, besides the Evidence of History, we have the acknowledgment of two very Eminent Persons in the Church of Rome, Bellarmine and Sirmondus, who do in effect confess that this Paschasius was the first who wrote to purpose upon this Argument.
And for this, beside the Evidence of History, we have the acknowledgment of two very Eminent Persons in the Church of Rome, Bellarmine and Sirmondus, who do in Effect confess that this Paschasius was the First who wrote to purpose upon this Argument.
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Bellarmine in those words, this Author was the first who hath seriously and copiously written concerning the truth of Christs body and bloud in the Eucharist:
Bellarmine in those words, this Author was the First who hath seriously and copiously written Concerning the truth of Christ body and blood in the Eucharist:
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And Sirmo•dus in these, he so first explained the genuine sense of the Catholick church, that he opened the way to the rest who afterwards in great numbers wrote upon the same Argument:
And Sirmo•dus in these, he so First explained the genuine sense of the Catholic Church, that he opened the Way to the rest who afterwards in great numbers wrote upon the same Argument:
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yet it is very plain from the Records of that Age which are left to us, that this was the first time that this Doctrine was broached in the Latin Church;
yet it is very plain from the Records of that Age which Are left to us, that this was the First time that this Doctrine was broached in the Latin Church;
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For Rabanus Maurus Arch-biship of Me•tz about the year DCCCXLVII reciting the very words of Paschusius wherein he had deliver'd this Doctrine, hath this remarkable passage concerning the novelty of it;
For Rabanus Maurus Arch-biship of Me•tz about the year DCCCXLVII reciting the very words of Paschusius wherein he had Delivered this Doctrine, hath this remarkable passage Concerning the novelty of it;
Some, sayes he, of late, not having a right opinion concerning the Sacrament of the body and bloud of our Lord, have said that this is the body and bloud of our Lord which was born of the Virgin Mary,
some, Says he, of late, not having a right opinion Concerning the Sacrament of the body and blood of our Lord, have said that this is the body and blood of our Lord which was born of the Virgae Marry,
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and of eminent reputation for Piety, that what is now the very Doctrine of the Church of Rome concerning the Sacrament, was then esteem'd an Errour broach'd by some particular Persons,
and of eminent reputation for Piety, that what is now the very Doctrine of the Church of Room Concerning the Sacrament, was then esteemed an Error broached by Some particular Persons,
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Can any one think it possible, that so eminent a Person in the Church both for piety and learning, could have condemned this Doctrine as an Errour and a Novelty, had it been the general Doctrine of the Christian Church, not only in that but in all former Ages;
Can any one think it possible, that so eminent a Person in the Church both for piety and learning, could have condemned this Doctrine as an Error and a Novelty, had it been the general Doctrine of the Christian Church, not only in that but in all former Ages;
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and no censure pass'd upon him for that which is now the great burning Article in the Church of Rome, and esteemed by them one of the greatest and most prenicious Heresies?
and no censure passed upon him for that which is now the great burning Article in the Church of Rome, and esteemed by them one of the greatest and most prenicious Heresies?
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Afterwards in the year MLIX, when Berengarius in France and Germany had raised a fresh opposition against this Doctrine, he was compelled to recant it by pope Nicholas and the Council at Rome, in these words, that the bread and wine which are set upon the Altar;
Afterwards in the year MLIX, when Berengarius in France and Germany had raised a fresh opposition against this Doctrine, he was compelled to recant it by pope Nicholas and the Council At Room, in these words, that the bred and wine which Are Set upon the Altar;
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and are sensibly, not onlie in the Sacrament but in truth, handled and broken by the hands of the Priest, ground or bruised by the teeth of the faithful.
and Are sensibly, not only in the Sacrament but in truth, handled and broken by the hands of the Priest, ground or Bruised by the teeth of the faithful.
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for the Gloss upon the Canon Law sayes expresly, that unless we understand these words of BERENGARIƲS (that is in truth of the Pope and his Council) in a sound sense, we shall fall into a greater Heresie then that of BERENGARIƲS;
for the Gloss upon the Canon Law Says expressly, that unless we understand these words of BERENGARIƲS (that is in truth of the Pope and his Council) in a found sense, we shall fallen into a greater Heresy then that of BERENGARIƲS;
The meaning of which Gloss • cannot imagine, unless it be this, that the Body of Christ, though it be in truth broken, yet it is not broken into parts (for we do not make parts of the body of Christ,) but into wholes: Now this new way of breaking a Body not into parts but into wholes (which in good earnest is the Doctrine of the Church of Rome) though to them that are able to believe Transubstantiation it may for any thing I know appear to be sound sense, yet to us that cannot believe so it appears to be solid non-sense.
The meaning of which Gloss • cannot imagine, unless it be this, that the Body of christ, though it be in truth broken, yet it is not broken into parts (for we do not make parts of the body of christ,) but into wholes: Now this new Way of breaking a Body not into parts but into wholes (which in good earnest is the Doctrine of the Church of Room) though to them that Are able to believe Transubstantiation it may for any thing I know appear to be found sense, yet to us that cannot believe so it appears to be solid nonsense.
and therefore in another council at Rome made Berengarius to recant in another Form, viz. that the bread and wine which are placed upon the Altar are substantially changed into the true and proper and quickning flesh and bloud of our Lord Jesus Christ,
and Therefore in Another council At Room made Berengarius to recant in Another From, viz. that the bred and wine which Are placed upon the Altar Are substantially changed into the true and proper and quickening Flesh and blood of our Lord jesus christ,
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and after consecration are the true body of Christ, which was born of the Virgin, and which being offered for the Salvation of the World did hang upon the cross,
and After consecration Are the true body of christ, which was born of the Virgae, and which being offered for the Salvation of the World did hang upon the cross,
So that from the first starting of this Doctrine in the second council of Nice in the year DCCLXXXVII, till the council under Pope Gregory the VII th. in the year MLXXIX, it was almost three hundred years that this Doctrine was contested,
So that from the First starting of this Doctrine in the second council of Nicaenae in the year DCCLXXXVII, till the council under Pope Gregory the VII th. in the year MLXXIX, it was almost three hundred Years that this Doctrine was contested,
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and before this mishapen Monster of Transubstantiation could be lick'd into that Form in which it is now setled and establish'd in the Church of Rome. Here then is a plain account of the first rise of this Doctrine,
and before this Misshapen Monster of Transubstantiation could be licked into that From in which it is now settled and established in the Church of Room. Here then is a plain account of the First rise of this Doctrine,
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Third place, to answer the great pretended Demonstration of the impossibility that this Doctrine, if it had been new, should ever have come in, in any Age,
Third place, to answer the great pretended Demonstration of the impossibility that this Doctrine, if it had been new, should ever have come in, in any Age,
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For if it had not alwayes been the Doctrine of the Church when ever it had attempted first to come in, there would have been a great stir and bustle about it,
For if it had not always been the Doctrine of the Church when ever it had attempted First to come in, there would have been a great stir and bustle about it,
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and therefore it was alwayes the Doctrine of the Church. This Demonstration Monsieur Arnauld, a very learned Man in France, pretends to be unanswerable:
and Therefore it was always the Doctrine of the Church. This Demonstration Monsieur Arnauld, a very learned Man in France, pretends to be unanswerable:
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though it did not take firm root nor was fully setled and establish'd till towards the end of the eleventh. And this was the most likely time of all other, from the begining of Christianity,
though it did not take firm root nor was Fully settled and established till towards the end of the eleventh. And this was the most likely time of all other, from the beginning of Christianity,
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it being by the confession and consent of their own Historians, the most dark and dismal time that ever happened to the Christian Church, both for Ignorance, and Superstition, and Vice. It came in together with Idolatry, and was made use of to support it:
it being by the Confessi and consent of their own Historians, the most dark and dismal time that ever happened to the Christian Church, both for Ignorance, and Superstition, and Vice. It Come in together with Idolatry, and was made use of to support it:
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yet it would be the wildest and most extravagant thing in the world to set up a pretended Demonstration of Reason against plain Experience and matter of Fact.
yet it would be the Wildest and most extravagant thing in the world to Set up a pretended Demonstration of Reason against plain Experience and matter of Fact.
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And indeed what tares might not the Enemy have sown in so dark and long a Night; when so considerable a part of the Christian World was lull'd a sleep in profound Ignorance and Superstition? And this agrees very well with the account which our Saviour himself gives in the Parable of the Tares, of the springing up of Errours and Corruptions in the Field of the Church.
And indeed what tares might not the Enemy have sown in so dark and long a Night; when so considerable a part of the Christian World was lulled a sleep in profound Ignorance and Superstition? And this agrees very well with the account which our Saviour himself gives in the Parable of the Tares, of the springing up of Errors and Corruptions in the Field of the Church.
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But notwithstanding the security and passive temper of the People, the most eminent for piety and learning in that Time made great resistance against it.
But notwithstanding the security and passive temper of the People, the most eminent for piety and learning in that Time made great resistance against it.
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I have already named Rabanus. Arch-Bishop of Mentz, who oppos'd it as an Errour lately sprung up and which had then gained but upon some few persons. To whom I may add.
I have already nam Rabanus. Arch-Bishop of Mainz, who opposed it as an Error lately sprung up and which had then gained but upon Some few Persons. To whom I may add.
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Heribaldus Bishop of Auxerres in France, Io. Scotus Erigena, and Ratramnus commonly known by the name of Beriram, who at the same time were imployed by the Emperour Charles the Bald to oppose this growing.
Heribaldus Bishop of auxerres in France, Io. Scotus Erigena, and Ratramnus commonly known by the name of Beriram, who At the same time were employed by the Emperor Charles the Bald to oppose this growing.
And because Monsieur Arnauld will not be satisfied unless there some stir and bustle about it, Bertram in his Preface to his book tells us, that they who according to their several opinions talked differently about the mystery of Christs bodie and bloud were divided by no small Schism.
And Because Monsieur Arnauld will not be satisfied unless there Some stir and bustle about it, Bertram in his Preface to his book tells us, that they who according to their several opinions talked differently about the mystery of Christ body and blood were divided by no small Schism.
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but no such resistance was made, and therefore there could be no Tares in the field, but that which they call'd Tares was certainly good wheat. At the same rate a man might demonstrate that our King, his Majesty of great Britain, is not return'd into England, nor restor'd to his Crown;
but no such resistance was made, and Therefore there could be no Tares in the field, but that which they called Tares was Certainly good wheat. At the same rate a man might demonstrate that our King, his Majesty of great Britain, is not returned into England, nor restored to his Crown;
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because there being so great and powerful an Army possess'd of his Lands, and therefore oblidged by interest to keep him out, it was impossible He should ever come in without a great deal of fighting and bloud shed:
Because there being so great and powerful an Army possessed of his Lands, and Therefore obliged by Interest to keep him out, it was impossible He should ever come in without a great deal of fighting and blood shed:
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and besiege Vienna; because if he had, the most Christian King, who had the greatest Army in Christendom in a readiness, would certainly have imployed it against him;
and besiege Vienna; Because if he had, the most Christian King, who had the greatest Army in Christendom in a readiness, would Certainly have employed it against him;
And therefore according to his way of Demonstration, the matter of fact, so commonly reported and believed, concerning the Turks Invasion of Christendom and besieging Vienna last year was a perfect mistake.
And Therefore according to his Way of Demonstration, the matter of fact, so commonly reported and believed, Concerning the Turks Invasion of Christendom and besieging Vienna last year was a perfect mistake.
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And I have often wonder'd how a man of Monsieur Arnaulds great wit and sharp Judgement could prevail with himself to engage in so bad and baffled a cause;
And I have often wondered how a man of Monsieur Arnaulds great wit and sharp Judgement could prevail with himself to engage in so bad and baffled a cause;
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Third pretended Ground of this Doctrine of Transubstantiation; and that is, The Infallible Authority of the present Church to make and declare new Articles of Faith.
Third pretended Ground of this Doctrine of Transubstantiation; and that is, The Infallible authority of the present Church to make and declare new Articles of Faith.
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and the Declation of the Council under Pope Gregory the VII. or of the Lateran Council under Innocent the III. then it is plain Innovation in the Christian Doctrine, and a new Article of Faith impos'd upon the Christian World.
and the Declaration of the Council under Pope Gregory the VII. or of the Lateran Council under Innocent the III. then it is plain Innovation in the Christian Doctrine, and a new Article of Faith imposed upon the Christian World.
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and that which is no part of our Saviour's Doctrine, nay, any thing though never so absurd and unreasonable, may become an Article of Faith oblidging all Christians to the belief of it,
and that which is no part of our Saviour's Doctrine, nay, any thing though never so absurd and unreasonable, may become an Article of Faith obliging all Christians to the belief of it,
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The Fourth pretended ground of this Doctrine is, the necessity of such a change as this in the Sacrament to the comfort and benefit of those who receive it.
The Fourth pretended ground of this Doctrine is, the necessity of such a change as this in the Sacrament to the Comfort and benefit of those who receive it.
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And as Water in Baptism, without any substantial change made in that Element may by the Divine blessing accompanying the Institution be effectual to the washing away of Sin, and Spiritual Regeneration;
And as Water in Baptism, without any substantial change made in that Element may by the Divine blessing accompanying the Institution be effectual to the washing away of since, and Spiritual Regeneration;
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So there can no reason in the world be given why the Elements of Bread and Wine in the Lord's Supper may not, by the same Divine blessing accompanying this Institution, make the worthy receivers partakers of all the Spiritual comfort and benefit designed to us thereby, without any substantial change made in those Elements,
So there can no reason in the world be given why the Elements of Bred and Wine in the Lord's Supper may not, by the same Divine blessing accompanying this Institution, make the worthy Receivers partakers of all the Spiritual Comfort and benefit designed to us thereby, without any substantial change made in those Elements,
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So that if we could do so odd and strange a thing as to eat the very natural flesh and drink the bloud of our Lord, I do not see of what greater advantage it would be to us then what we may have by partaking of the Symbols of his body and bloud as he hath appointed in remembrance of him. For the spiritual efficacy of the Sacrament doth not depend upon the nature of the thing received, supposing we receive what our Lord appointed,
So that if we could do so odd and strange a thing as to eat the very natural Flesh and drink the blood of our Lord, I do not see of what greater advantage it would be to us then what we may have by partaking of the Symbols of his body and blood as he hath appointed in remembrance of him. For the spiritual efficacy of the Sacrament does not depend upon the nature of the thing received, supposing we receive what our Lord appointed,
And this with great pride and pomp is often urg'd by them as a transcendent instance of the Divine Wisdom, to find out so admirable a way to raise the power and reverence of the Priest;
And this with great pride and pomp is often urged by them as a transcendent instance of the Divine Wisdom, to find out so admirable a Way to raise the power and Reverence of the Priest;
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nor cannot make himself, nor do any thing that implies a contradiction, as Transubstantiation evidently does in their pretending to make God. For to make that which already is,
nor cannot make himself, nor do any thing that Implies a contradiction, as Transubstantiation evidently does in their pretending to make God. For to make that which already is,
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And what if after all, Transubstantiation; if it were possible and actually wrought by the Priest, would yet be no Miracle? For there are two things necessary to a Miracle, that there be a supernatural effect wrought,
And what if After all, Transubstantiation; if it were possible and actually wrought by the Priest, would yet be no Miracle? For there Are two things necessary to a Miracle, that there be a supernatural Effect wrought,
and can be no testimony or proof of any thing, because it self stands in need of another Miracle to give testimony to it and to prove that it was wrought.
and can be no testimony or proof of any thing, Because it self Stands in need of Another Miracle to give testimony to it and to prove that it was wrought.
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And neither in scripture, nor in profane Authours, nor in common use of speech, is any thing call'd a Miracle but what falls under the notice of our senses:
And neither in scripture, nor in profane Authors, nor in Common use of speech, is any thing called a Miracle but what falls under the notice of our Senses:
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A Miracle being nothing else but a supernatural effect evident to sense, the great end and design whereof is to be a sensible proof and conviction to us of something that we do not see.
A Miracle being nothing Else but a supernatural Effect evident to sense, the great end and Design whereof is to be a sensible proof and conviction to us of something that we do not see.
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It would indeed be very supernatural, but for all that it would not be a Sign or Miracle: For a Sign or Miracle is alwayes a thing sensible, otherwise i• could be no Sign.
It would indeed be very supernatural, but for all that it would not be a Signen or Miracle: For a Signen or Miracle is always a thing sensible, otherwise i• could be no Signen.
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Now that such a change as is pretended in Transubstantiation should really be wrought, and yet there should be no sign and appearance of it, is a thing very wonderfull, but not to sense;
Now that such a change as is pretended in Transubstantiation should really be wrought, and yet there should be no Signen and appearance of it, is a thing very wonderful, but not to sense;
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So that Transubstantiation, if they will needs have it a Miracle, is such a Miracle as any man may work that hath but the confidence to face men down that he works it,
So that Transubstantiation, if they will needs have it a Miracle, is such a Miracle as any man may work that hath but the confidence to face men down that he works it,
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And though the Church of Rome may magnify their Priests upon account of this Miracle, which they say they can work every day and every hour yet I cannot understand •he reason of it;
And though the Church of Room may magnify their Priests upon account of this Miracle, which they say they can work every day and every hour yet I cannot understand •he reason of it;
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And thus I have dispatch'd the First part of my Discourse, which was to consider the pretended grounds and Reasons of the Church of Rome for this Doctrine,
And thus I have dispatched the First part of my Discourse, which was to Consider the pretended grounds and Reasons of the Church of Room for this Doctrine,
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But I object against a Doctrine by the mere will and Tyranny of men impos'd upon the belief of Christians, without any evidence of Scripture, and against all the evidence of Reason and Sense.
But I Object against a Doctrine by the mere will and Tyranny of men imposed upon the belief of Christians, without any evidence of Scripture, and against all the evidence of Reason and Sense.
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And that upon these four accounts. 1. Of the stupidity of this Doctrine. 2. The real barbarousness of this Sacrament and Rite of our Religion upon supposition of the truth of this Doctrine. 3. Of the cruel and bloudy consequences of it. 4. Of the danger of Idolatry;
And that upon these four accounts. 1. Of the stupidity of this Doctrine. 2. The real barbarousness of this Sacrament and Rite of our Religion upon supposition of the truth of this Doctrine. 3. Of the cruel and bloody consequences of it. 4. Of the danger of Idolatry;
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but do you think any man so mad as to believe that which be eats to be God? It seems he could not believe that so extravagant a folly had ever entered into the mind of man.
but do you think any man so mad as to believe that which be eats to be God? It seems he could not believe that so extravagant a folly had ever entered into the mind of man.
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It is a very severe saying of Averroes the Arabian Philosopher (who lived after this Doctrine was entertained among Christians) and ought to make the Church of Rome blush, if she can;
It is a very severe saying of Averroes the Arabian Philosopher (who lived After this Doctrine was entertained among Christians) and ought to make the Church of Room blush, if she can;
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but it was civilly said of them, Let us make Gods that may go before us, in comparison of the Church of Rome, who say, Let us make a God that we may eat him.
but it was civilly said of them, Let us make God's that may go before us, in comparison of the Church of Rome, who say, Let us make a God that we may eat him.
And in all probability those common jugling words of hocus pocus, are nothing else but a corruption of hoc est corpus, by way of ridiculous imitation of the Church of Rome in their trick of Transubstantiation. Into such contempt by this foolish Doctrine and pretended Miracle of theirs have they brought the mos• sacred and venerable Mystery of our Religion.
And in all probability those Common juggling words of hocus Pocus, Are nothing Else but a corruption of hoc est corpus, by Way of ridiculous imitation of the Church of Room in their trick of Transubstantiation. Into such contempt by this foolish Doctrine and pretended Miracle of theirs have they brought the mos• sacred and venerable Mystery of our Religion.
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2. It is very scandalous likewise upon account of the real Barbarousness of this Sacrament and Rite of our Religion, upon supposition of the truth of this Doctrine.
2. It is very scandalous likewise upon account of the real Barbarousness of this Sacrament and Rite of our Religion, upon supposition of the truth of this Doctrine.
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Literally to eat the flesh of the Son of man and to drink his bloud, St. Austine, as I have shewed before, declares to be a great Impiety. And the impiety and barbarousness of the thing is not in truth extenuated,
Literally to eat the Flesh of the Son of man and to drink his blood, Saint Augustine, as I have showed before, declares to be a great Impiety. And the impiety and barbarousness of the thing is not in truth extenuated,
then to feast upon his living flesh and bloud? It is one of the greatest wonders in the World, that it should ever enter into the minds of men to put upon our Saviours words,
then to feast upon his living Flesh and blood? It is one of the greatest wonders in the World, that it should ever enter into the minds of men to put upon our Saviors words,
and they would have desired no greater advantage against the Christians then to have been able to hit them in the teeth with their feasting upon the natural flesh and bloud of their Lord,
and they would have desired no greater advantage against the Christians then to have been able to hit them in the teeth with their feasting upon the natural Flesh and blood of their Lord,
What endless triumphs would they have made upon this Subject? And with what confidence would they have set the cruelty used by Christians in their Sacrament, against their God Saturn's eating his own children,
What endless Triumphos would they have made upon this Subject? And with what confidence would they have Set the cruelty used by Christians in their Sacrament, against their God Saturn's eating his own children,
and all the cruel and bloudy Rites of their Idolatry? But that no such thing was then objected by the Heathens to the Christians, is to a wise man instead of a thousand Demonstrations that no such Doctrine was then believed.
and all the cruel and bloody Rites of their Idolatry? But that no such thing was then objected by the heathens to the Christians, is to a wise man instead of a thousand Demonstrations that no such Doctrine was then believed.
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so contrary to the plain Laws of christianity, and to one great end and design of this Sacrament, which is to untie christians in the most perfect love and charity to one another:
so contrary to the plain Laws of christianity, and to one great end and Design of this Sacrament, which is to untie Christians in the most perfect love and charity to one Another:
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For this hath been in the church Rome the great burning Article, and as absurd and unreasonable as it is, more christians have been murther'd for the denial of it then perhaps for all the other Articles of their Religion.
For this hath been in the Church Room the great burning Article, and as absurd and unreasonable as it is, more Christians have been murdered for the denial of it then perhaps for all the other Articles of their Religion.
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And I think it may generally pass for a true observation that all sects are commonly most hot and surious for those things for which there is least Reason;
And I think it may generally pass for a true observation that all Sects Are commonly most hight and surious for those things for which there is least Reason;
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for nothing but the cruel fear of death could in probability have driven so great a part of mankind into the acknowledgment of so unreasonable and senseless a Doctrine.
for nothing but the cruel Fear of death could in probability have driven so great a part of mankind into the acknowledgment of so unreasonable and senseless a Doctrine.
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O blessed Saviour! Thou best Friend and greatest Lover of mankind, who can imagine thou didst ever intend that men should kill one another for not being able to believe contrary to their senses;
Oh blessed Saviour! Thou best Friend and greatest Lover of mankind, who can imagine thou didst ever intend that men should kill one Another for not being able to believe contrary to their Senses;
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for being unwilling to think, that thou shouldst make one of the most horrid and barbarous things that can be imagined a main Duty and principal Mystery of thy Religion;
for being unwilling to think, that thou Shouldst make one of the most horrid and barbarous things that can be imagined a main Duty and principal Mystery of thy Religion;
because, according to the express determination of the Council of Trent, that depends upon the mind and intention of the Priest, which cannot certainly be known but by Revelation, which is not pretended in this case.
Because, according to the express determination of the Council of Trent, that depends upon the mind and intention of the Priest, which cannot Certainly be known but by Revelation, which is not pretended in this case.
And if they be mistaken about this change, through the knavery of crosness or the Priest who will not make GOD but when he thinks fit, they must not think to excuse themselves from Idolatry because they intended to worship God and not a Creature;
And if they be mistaken about this change, through the knavery of crossness or the Priest who will not make GOD but when he thinks fit, they must not think to excuse themselves from Idolatry Because they intended to worship God and not a Creature;
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II. Besides the infinite scandal of this Doctrine upon the accounts I have mentioned, the monstruous absurdities of it make it in supportable to any Religion.
II Beside the infinite scandal of this Doctrine upon the accounts I have mentioned, the monstruous absurdities of it make it in supportable to any Religion.
and yet I cannot see that the foundation of any revealed Religion, are strong enough to bear the weight of so many and so great absurdities as this Doctrine of Transubstantiation would load it withall.
and yet I cannot see that the Foundation of any revealed Religion, Are strong enough to bear the weight of so many and so great absurdities as this Doctrine of Transubstantiation would load it withal.
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and yet still keeping himself to himself, and a thousand more of the like nature: But to shew the absurdity of this Doctrine I shall only ask these few Questions.
and yet still keeping himself to himself, and a thousand more of the like nature: But to show the absurdity of this Doctrine I shall only ask these few Questions.
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1. Whither any man have, or ever had greater evidence of the truth of any Divine Revelation then every man hath of the falshood of Transubstantiation? Infidelity were hardly possible to men,
1. Whither any man have, or ever had greater evidence of the truth of any Divine Revelation then every man hath of the falsehood of Transubstantiation? Infidelity were hardly possible to men,
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if all men had the same evidence for the Christian Religion which they have against Transubstantiation, that is, the clear and irresistible evidence of sense.
if all men had the same evidence for the Christian Religion which they have against Transubstantiation, that is, the clear and irresistible evidence of sense.
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2. Supposing this Doctrine had been delivered in Scripture in the very same words that it is decreed in the Council of Trent, by what clearer evidence or stronger Argument could any man prove to me that such words were in the Bible,
2. Supposing this Doctrine had been Delivered in Scripture in the very same words that it is decreed in the Council of Trent, by what clearer evidence or Stronger Argument could any man prove to me that such words were in the bible,
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then I can prove to him that bread and wine after consecration are bread and wine still? He could but appeal to my eyes to prove such words to be in the Bible,
then I can prove to him that bred and wine After consecration Are bred and wine still? He could but appeal to my eyes to prove such words to be in the bible,
and with the same reason and justice might I appeal to several of his senses to prove to him that the bread and wine after consecration are bread and wine still.
and with the same reason and Justice might I appeal to several of his Senses to prove to him that the bred and wine After consecration Are bred and wine still.
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3. Whither it be reasonable to imagine that God should make that a part of the Christian Religion which shakes the main external evidence and confirmation of the whole? I mean the Miracles which were wrought by our Saviour and his Apostles, the assurance whereof did at first depend upon the certainty of sense.
3. Whither it be reasonable to imagine that God should make that a part of the Christian Religion which shakes the main external evidence and confirmation of the Whole? I mean the Miracles which were wrought by our Saviour and his Apostles, the assurance whereof did At First depend upon the certainty of sense.
and consequently it may justly be doubted whither that kind of confirmation which God hath given to the Christian Religion would be strong enough to prove it, supposing Transubstantiation to be a part of it:
and consequently it may justly be doubted whither that kind of confirmation which God hath given to the Christian Religion would be strong enough to prove it, supposing Transubstantiation to be a part of it:
For if a Miracle were wrought for the proof of it, the very same assurance which any man hath of the truth of the Miracle he hath of the falsehood of the Doctrine, that is, the clear evidence of his senses.
For if a Miracle were wrought for the proof of it, the very same assurance which any man hath of the truth of the Miracle he hath of the falsehood of the Doctrine, that is, the clear evidence of his Senses.
For that there is a Miracle wrought to prove that what he sees in the Sacrament is not bread but the body of Christ, there is only the evidence of sense;
For that there is a Miracle wrought to prove that what he sees in the Sacrament is not bred but the body of christ, there is only the evidence of sense;
So that here would arise a new Controversie, whither a man should rather believe his senses giving testimony against the Doctrine of Transubstantiation, or bearing witness to a Miracle wrought to confirm that Doctrine;
So that Here would arise a new Controversy, whither a man should rather believe his Senses giving testimony against the Doctrine of Transubstantiation, or bearing witness to a Miracle wrought to confirm that Doctrine;
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and conseque••ly Transubstantiation is not to be proved by a Miracle, because th• would be, to prove to a man by some thing that he sees, that he d• not see what he sees.
and conseque••ly Transubstantiation is not to be proved by a Miracle, Because th• would be, to prove to a man by Some thing that he sees, that he d• not see what he sees.
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and that Miracles which are certainly the best and hig•• external proof of Christianity are the worst proof in the world of Tr••substantiation, unless a man can renounce his senses at the same t•• that he relies upon them.
and that Miracles which Are Certainly the best and hig•• external proof of Christianity Are the worst proof in the world of Tr••substantiation, unless a man can renounce his Senses At the same t•• that he relies upon them.
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S• that never were any two things so ill coupled together as the Doctri•• of Christianity and that of Transubstantiation, because they draw s•veral ways,
S• that never were any two things so ill coupled together as the Doctri•• of Christianity and that of Transubstantiation, Because they draw s•veral ways,
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4. And Lastly, I would ask what we are to think of the Argume•• which our Saviour used to convince his Disciples after his Resurrect•on that his Body was really risen,
4. And Lastly, I would ask what we Are to think of the Argume•• which our Saviour used to convince his Disciples After his Resurrect•on that his Body was really risen,
Lord, it i• but a few dayes ago since thou didst teach us not to believe our senses but directly contrary to what we saw, viz. That the bread whic• thou gavest us in the Sacrament,
Lord, it i• but a few days ago since thou didst teach us not to believe our Senses but directly contrary to what we saw, viz. That the bred whic• thou Gavest us in the Sacrament,
but it may be perhaps bread under the appearance of flesh and bones, just as in the Sacrament, that which we saw and handled and tasted to be bread was thy flesh and bones under the form and appearance of bread.
but it may be perhaps bred under the appearance of Flesh and bones, just as in the Sacrament, that which we saw and handled and tasted to be bred was thy Flesh and bones under the from and appearance of bred.
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For if the Argument which our Saviour used did ••rtainly prove to them that what they saw and handled was his ••dy, his very natural flesh and bones 〈 ◊ 〉 because they saw and •andled them, (which it were impious to deny) is would as strong•• prove that what they saw and received before in the Sacrament was •ot the natural body and bloud of Christ, but real bread and wine:
For if the Argument which our Saviour used did ••rtainly prove to them that what they saw and handled was his ••dy, his very natural Flesh and bones 〈 ◊ 〉 Because they saw and •andled them, (which it were impious to deny) is would as strong•• prove that what they saw and received before in the Sacrament was •ot the natural body and blood of christ, but real bred and wine:
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•or that very Argument by which our Saviour proves the reality of his •ody after his Resurrection doth as strongly prove the reality of bread •nd wine after consecration.
•or that very Argument by which our Saviour Proves the reality of his •ody After his Resurrection does as strongly prove the reality of bred •nd wine After consecration.
And of this the more discerning persons of that Church are of •ate grown so sensible that they would now be glad to be rid of this •odious and ridiculous Doctrine.
And of this the more discerning Persons of that Church Are of •ate grown so sensible that they would now be glad to be rid of this •odious and ridiculous Doctrine.
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hath no where said, blessed are they that have seen and yet have not believed, much less, blessed are they that believe directly contrary to what they see. To conclude this Discourse.
hath no where said, blessed Are they that have seen and yet have not believed, much less, blessed Are they that believe directly contrary to what they see. To conclude this Discourse.
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and reason, and regard to the interest of our common Christianity, it is so often said by our Adversaries, that there are as good arguments for the belief of Transubstantiation as of the Doctrine of the Trinity: When they themselves do acknowledge with us that the Doctrine of the Trinity is grounded upon the Scriptures,
and reason, and regard to the Interest of our Common Christianity, it is so often said by our Adversaries, that there Are as good Arguments for the belief of Transubstantiation as of the Doctrine of the Trinity: When they themselves do acknowledge with us that the Doctrine of the Trinity is grounded upon the Scriptures,
But their Doctrine of Transubstantiation I have plainly shewn to have no such ground, and that this is acknowledged by very many learned men of their own Church.
But their Doctrine of Transubstantiation I have plainly shown to have no such ground, and that this is acknowledged by very many learned men of their own Church.
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And this Doctrine of theirs being first plainly proved by us to be destitute of all Divine Warrant and Authority, our Objections against it from the manifold contradictions of it to Reason and sense are so many Demonstrations of the falsehood of it.
And this Doctrine of theirs being First plainly proved by us to be destitute of all Divine Warrant and authority, our Objections against it from the manifold contradictions of it to Reason and sense Are so many Demonstrations of the falsehood of it.
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A clear evidence that this Church of Rome is not the true Mother, since she can be so well contented that Christianity should be destroyed rather then the Point in question should be decided against her. FINIS.
A clear evidence that this Church of Room is not the true Mother, since she can be so well contented that Christianity should be destroyed rather then the Point in question should be decided against her. FINIS.
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IDolatry is so great a Blot in any Church, what ever other glorious Marks it may pretend to, that it is not to be wondred, that the Church of Rome is very angry to be charged with it,
IDolatry is so great a Blot in any Church, what ever other glorious Marks it may pretend to, that it is not to be wondered, that the Church of Room is very angry to be charged with it,
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as grievous Slander and most uncharitable Calumny, which will fall especially upon all the Clergy of the Church of England, who by their Consent and Subscription to its Articles and to the Doctrine of its Homilies,
as grievous Slander and most uncharitable Calumny, which will fallen especially upon all the Clergy of the Church of England, who by their Consent and Subscription to its Articles and to the Doctrine of its Homilies,
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thus to accuse it of Idolatry: but it is the deliberate, and sober, and downright Charge of the Church of England, of which no honest man can be a Member and Minister, who does not make and believe it.
thus to accuse it of Idolatry: but it is the deliberate, and Sobrium, and downright Charge of the Church of England, of which no honest man can be a Member and Minister, who does not make and believe it.
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but shall only mention one, wherein I have undertaken to defend our Church in its charge of Idolatry upon the Papists in their Adoration of the Host, which is in its Declaration about Kneeling at the Sacrament after the Office of the Communion, in which are these remarkeable words, It is hereby declared, that no Adoration is intended,
but shall only mention one, wherein I have undertaken to defend our Church in its charge of Idolatry upon the Papists in their Adoration of the Host, which is in its Declaration about Kneeling At the Sacrament After the Office of the Communion, in which Are these remarkable words, It is hereby declared, that no Adoration is intended,
or ought to be done, either unto the sacramental Bread and Wine there bodily received, or unto any corporal presence of Christs natural Flesh and Blood;
or ought to be done, either unto the sacramental Bred and Wine there bodily received, or unto any corporal presence of Christ natural Flesh and Blood;
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Here it most plainly declares its mind against that, which is the Ground and Foundation of their Worshipping the Host. That the Elements do not remain in their natural Substances after Consecration;
Here it most plainly declares its mind against that, which is the Ground and Foundation of their Worshipping the Host. That the Elements do not remain in their natural Substances After Consecration;
and it continued of the same mind, and exprest i• is particularly, and directly in the Canons of 1640. where it sayes, That for the cause of the Idolatry committed in the Mass, all Popish Altars were demolish'd;
and it continued of the same mind, and expressed i• is particularly, and directly in the Canonas of 1640. where it Says, That for the cause of the Idolatry committed in the Mass, all Popish Altars were demolished;
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It recommends at the same time, but with great Temper and Moderation, the religious Gesture of bowing towards the Altar, both before and out of the time of Celebration of the Holy Eucharist,
It recommends At the same time, but with great Temper and Moderation, the religious Gesture of bowing towards the Altar, both before and out of the time of Celebration of the Holy Eucharist,
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as the Primitive Church used to do, with the greatest Expression of Reverence and Humility, tropo proskynesios kai sebasmatos; St. Cyrill of Hierusalem speaks and as I shall shew, is the meaning of the greatest Authorities they produce out of the Ancients for Adoration not to, but at the Sacrament;
as the Primitive Church used to do, with the greatest Expression of reverence and Humility, tropo proskynesios kai sebasmatos; Saint Cyril of Jerusalem speaks and as I shall show, is the meaning of the greatest Authorities they produce out of the Ancients for Adoration not to, but At the Sacrament;
so far are we from any unbecoming, or irreverent usage of that Mystery, as Bellarmine when he is angry with those, who will not Worship it, tells them out of Optatus, that the Donatists gave it to Dogs;
so Far Are we from any unbecoming, or irreverent usage of that Mystery, as Bellarmine when he is angry with those, who will not Worship it, tells them out of Optatus, that the Donatists gave it to Dogs;
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to the Altar whereon the Mysteries of Christs Body and Blood are solemnly celebrated; to the Holy Vessels, that are alwayes used in those Administrations;
to the Altar whereon the Mysteres of Christ Body and Blood Are solemnly celebrated; to the Holy Vessels, that Are always used in those Administrations;
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It seems from that Declaration of our Church, that some were either so silly, or so spiteful, as to suppose that by our Kneeling at the Sacrament, we gave Worship to the Elements;
It seems from that Declaration of our Church, that Some were either so silly, or so spiteful, as to suppose that by our Kneeling At the Sacrament, we gave Worship to the Elements;
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at the same time they are at their Prayers upon their Knees; or that the Papists worship the Priest himself, before whom they Kneel in their Confessions;
At the same time they Are At their Prayers upon their Knees; or that the Papists worship the Priest himself, before whom they Kneel in their Confessions;
yet I know none but some of their School-men dispute now of Adoring the Flesh or Humane Nature of Christ, which however it be in our minds, is never in truth abstracted from his Divinity.
yet I know none but Some of their Schoolmen dispute now of Adoring the Flesh or Humane Nature of christ, which however it be in our minds, is never in truth abstracted from his Divinity.
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Bellarmine when he had entangled himself with the distinctions of worshipping the Sacrament, whither formally or materially would extricate himself, by thus stating the matter,
Bellarmine when he had entangled himself with the Distinctions of worshipping the Sacrament, whither formally or materially would extricate himself, by thus stating the matter,
and reducing it to this question, Whither Christ be to be adored in the Eucharist? And St. Clara would reconcile the dispute with this Observation, Nota benè, Mark this, the council of Trent does not say that the Sacrament is to be adored, but Christ in the Sacrament.
and reducing it to this question, Whither christ be to be adored in the Eucharist? And Saint Clara would reconcile the dispute with this Observation, Nota benè, Mark this, the council of Trent does not say that the Sacrament is to be adored, but christ in the Sacrament.
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I wonder so great a man as Cassander should say, Unless, with a design to condemn the thing, That the Adoration is not to be given to the outward sign which is seen;
I wonder so great a man as Cassander should say, Unless, with a Design to condemn the thing, That the Adoration is not to be given to the outward Signen which is seen;
But Reconcilers, who will attempt the vain project of Accomodation, must do with the Doctrine of the Church of Rome, as Apelles did with Antigonus his face, they must draw but one part, half of it, that so they may Artificially conceal it as deformed, and its blind side.
But Reconcilers, who will attempt the vain project of Accommodation, must do with the Doctrine of the Church of Rome, as Apelles did with Antigonus his face, they must draw but one part, half of it, that so they may Artificially conceal it as deformed, and its blind side.
In its sixth Canon on the Eucharist it only sayes If any one shall say, that Christ the only begotten Son of God is not to be adored with the external Worship of Latria, in the holie Sacrament of the Eucharist, let him be accursed.
In its sixth Canon on the Eucharist it only Says If any one shall say, that christ the only begotten Son of God is not to be adored with the external Worship of Latria, in the holy Sacrament of the Eucharist, let him be accursed.
Who will not say in those general words, that Christ is to be adored with outward and inward Worship both, not only in the Holy Sacrament of the Eucharist,
Who will not say in those general words, that christ is to be adored with outward and inward Worship both, not only in the Holy Sacrament of the Eucharist,
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but of Baptism too, and in every Christian Office, and in every Prayer, and solemn Invocation of him, either publick or private? But they mean a great deal more then all this, by Worshipping Christ in the Sacrament,
but of Baptism too, and in every Christian Office, and in every Prayer, and solemn Invocation of him, either public or private? But they mean a great deal more then all this, by Worshipping christ in the Sacrament,
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There is no doubt, sayes the Council but that all faithful Christians, according to the custom alwayes received in the Catholick Church, ought to give Supreme and Soveraign Worship, which is due to God himself, to the most Holy Sacrament in their Worship of it;
There is no doubt, Says the Council but that all faithful Christians, according to the custom always received in the Catholic Church, ought to give Supreme and Sovereign Worship, which is due to God himself, to the most Holy Sacrament in their Worship of it;
That which is to be received, which is to be put into the Peoples Mouths by the Priest (for since they have made a God of the Sacrament, they will not trust the People to feed themselves with it nor take it into their hands:
That which is to be received, which is to be put into the Peoples Mouths by the Priest (for since they have made a God of the Sacrament, they will not trust the People to feed themselves with it nor take it into their hands:
and they may with as much reason in time not think fit that they should eat it) this which was appointed of Christ to be taken and eaten as a Sacrament;
and they may with as much reason in time not think fit that they should eat it) this which was appointed of christ to be taken and eaten as a Sacrament;
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they being the outward and visible part, are, according to their School-men, properly and strictly called the Sacramentum, and the other the res Sacramenti; and to this external part of the Sacrament,
they being the outward and visible part, Are, according to their Schoolmen, properly and strictly called the Sacramentum, and the other the Rest Sacrament; and to this external part of the Sacrament,
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Not only Christ, but the whole visible Sacrament (which must be something besides Christs invisible Body) is to be adored with one and the same Worship,
Not only christ, but the Whole visible Sacrament (which must be something beside Christ invisible Body) is to be adored with one and the same Worship,
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Let him be present never so truely and substantially in the Sacrament, or under the species, he cannot be said to be the same thing with that in which he is said to be present;
Let him be present never so truly and substantially in the Sacrament, or under the species, he cannot be said to be the same thing with that in which he is said to be present;
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and as subtil as they are and as thin and subtil as these species are, they can never get off from Idolatry upon their own Principles in their Worshipping of them;
and as subtle as they Are and as thin and subtle as these species Are, they can never get off from Idolatry upon their own Principles in their Worshipping of them;
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and they can never be left out, but must be part of the whole which is to be adored, totum illud quod simul adoratur, as Bellarmine calls it, must include these as well as Christs Body.
and they can never be left out, but must be part of the Whole which is to be adored, totum illud quod simul adoratur, as Bellarmine calls it, must include these as well as Christ Body.
Adorationem, sayes Bellarmine ad Sybola etiam panis & vini pe••nere, ut quod unum cum ipso Christo quem continent, Adoration belongs even to the Symbols of Bread and Wine,
Adorationem, Says Bellarmine ad Sybola etiam Paris & Wine pe••nere, ut quod Unum cum ipso Christ Whom continent, Adoration belongs even to the Symbols of Bred and Wine,
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and are the very term of Adoration, as Gregory de Valentia sayes, who farther adds, that they who think this worship does not at all belong to the Species, in that heretically oppose the perpetual custome and sence of the Church.
and Are the very term of Adoration, as Gregory de Valentia Says, who farther adds, that they who think this worship does not At all belong to the Species, in that heretically oppose the perpetual custom and sense of the Church.
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and the swadling-cloths, as well as the blessed Babe lying in the Manger? Might it not as well be supposed that the People worship'd the Ass, upon which Christ rode;
and the swaddling-clothes, as well as the blessed Babe lying in the Manger? Might it not as well be supposed that the People worshipped the Ass, upon which christ road;
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as that they worship'd his clothes, or his Sandals on which he trod, or the Garments which he wore? Bellarmine• quodammodo adorabant, shews his heart misgave him,
as that they worshipped his clothes, or his Sandals on which he trod, or the Garments which he wore? Bellarmine• quodammodo adorabant, shows his heart misgave him,
then these species being thus worship'd upon the same account that Christs humanity is, as Gregory de Valentia owns they must, (This Worship, sayes he, belongs after a certain manner to the species,
then these species being thus worshipped upon the same account that Christ humanity is, as Gregory de Valentia owns they must, (This Worship, Says he, belongs After a certain manner to the species,
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Pertinet per accidens suo quodam modo ea veneratio ad species quemadmodum suo modo, etiam hoc ipso quod adoratur Divinum verbum in humanitate assumptā pertinet ejusmodi Divinus cultus, ad illam humanitatem creatam secundario, neque in hoc est aliqua Idololatria) must be also united to Christ, the same way that his Humanity is united to his Divinity,
Pertinet per Accidents Sue Quodam modo ea veneratio ad species quemadmodum Sue modo, etiam hoc ipso quod adoratur Divinum verbum in humanitate assumptā pertinet ejusmodi Divine cultus, ad Illam humanitatem creatam secundario, neque in hoc est Any Idolatry) must be also united to christ, the same Way that his Humanity is united to his Divinity,
but then how are they to be worship'd? Since it is owned by him and the schoolmen, that the very Humanity of Christ is to be worship'd only upon the account of its hypostatical Union;
but then how Are they to be worshipped? Since it is owned by him and the Schoolmen, that the very Humanity of christ is to be worshipped only upon the account of its hypostatical union;
Christ, sayes he, is much otherwise in the Eucharist. then God is in other things; for in the Eucharist, there is but one only suppositum, and that divine; all other things present belong to,
christ, Says he, is much otherwise in the Eucharist. then God is in other things; for in the Eucharist, there is but one only suppositum, and that divine; all other things present belong to,
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if they make but one suppositum with him, and but one with him, let it be in what manner it will, they must be hypostatically united to him Bellarmines Licet non eodem modo, tho' not after the same manner, is both intelligible,
if they make but one suppositum with him, and but one with him, let it be in what manner it will, they must be hypostatically united to him Bellarmines Licet non Eodem modo, though not After the same manner, is both intelligible,
and that his thoughs are in a great streight about it, so that he doubts they are not hypostically united at the same time that he yet saies they are so;
and that his thoughs Are in a great straight about it, so that he doubts they Are not hypostically united At the same time that he yet Says they Are so;
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for this is no way imposed upon him, as T. G. saies, notwithstanding his non eodem modo. If in the Incarnation of Christ, one should say, That the Soul and Body of Christ are both united to his Divinity,
for this is no Way imposed upon him, as T. G. Says, notwithstanding his non Eodem modo. If in the Incarnation of christ, one should say, That the Soul and Body of christ Are both united to his Divinity,
would not this be still an owning the hypostatical Union between Christs Divinity, and his Soul and Body? and so must the other be between Christs Divinity,
would not this be still an owning the hypostatical union between Christ Divinity, and his Soul and Body? and so must the other be between Christ Divinity,
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but this will be found to be much greater and grosser, when the whole foundation of this Doctrine of theirs of the Worship of the Host, proves upon Examination to be false,
but this will be found to be much greater and grosser, when the Whole Foundation of this Doctrine of theirs of the Worship of the Host, Proves upon Examination to be false,
and unless they alter their Doctrine on this point, from what it is now, I see not how they can justifie their worshipping with Latreia, or the Worship due only to God, not only the adorable substance of Christs Body,
and unless they altar their Doctrine on this point, from what it is now, I see not how they can justify their worshipping with Latreia, or the Worship due only to God, not only the adorable substance of Christ Body,
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It would be present so like a Prince in Incognito, that he would seem not to require that Honour which we ought to give him under a more publick appearance.
It would be present so like a Prince in Incognito, that he would seem not to require that Honour which we ought to give him under a more public appearance.
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and it would be very strange to make the Bread in the Eucharist a Shechinah of God, which appears without any Alteration just as it was before it was made such;
and it would be very strange to make the Bred in the Eucharist a Shechinah of God, which appears without any Alteration just as it was before it was made such;
but not so as the Papists believe, nor so as to be worshipped, I mean the Lutherans. But to bring the matter to a closer issue, the Papists themselves are forced to confess, that if the Bread remain after consecration,
but not so as the Papists believe, nor so as to be worshipped, I mean the Lutherans. But to bring the matter to a closer issue, the Papists themselves Are forced to confess, that if the Bred remain After consecration,
then they are left in such an Errour and Idolatry, as was never seen or heard; for that of the Heathens would be more tolerable, who Worshipp a golden or silver statue for God,
then they Are left in such an Error and Idolatry, as was never seen or herd; for that of the heathens would be more tolerable, who Worship a golden or silver statue for God,
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To whom I shall add Bellarmine who sayes, It does not seem strange, that they call the Adoration of the sacrament Idolatry, who do not believe that Christ is there truly present,
To whom I shall add Bellarmine who Says, It does not seem strange, that they call the Adoration of the sacrament Idolatry, who do not believe that christ is there truly present,
If then the Bread do still remain Bread in the Host, and the Elements in the Eucharist are not substantially changed into the natural and substantial Body and Blood of Christ,
If then the Bred do still remain Bred in the Host, and the Elements in the Eucharist Are not substantially changed into the natural and substantial Body and Blood of christ,
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and if that be only Bread, then they adore Bread. And here I should enter that controversie, which has given rise to most of their abominable Abuses and Errours about the Eucharist;
and if that be only Bred, then they adore Bred. And Here I should enter that controversy, which has given rise to most of their abominable Abuses and Errors about the Eucharist;
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but a great man has spared me this trouble, by his late excellent Discourse against it, to which I shall wholly refer this part of our present controversie,
but a great man has spared me this trouble, by his late excellent Discourse against it, to which I shall wholly refer this part of our present controversy,
and shall take it for granted, as any one must, who reads that, that (unless in Boileau's Phrase he be such a Bigot, whose tenaciousness of his Errour, has quite bereaved him of common sense, which is an unlucky Character of his own Friends) that Doctrine is false;
and shall take it for granted, as any one must, who reads that, that (unless in Boileau's Phrase he be such a Bigot, whose tenaciousness of his Error, has quite bereft him of Common sense, which is an unlucky Character of his own Friends) that Doctrine is false;
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But there are some more cautious and wary men amongst them, who out of very just and reasonable Fears and suspicions, that Transubstantiation should not prove true,
But there Are Some more cautious and wary men among them, who out of very just and reasonable Fears and suspicions, that Transubstantiation should not prove true,
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As long, say they, as we believe Transubstantiation to be true, and do really think that the Bread and Wine are converted into the substance of Christs body and blood,
As long, say they, as we believe Transubstantiation to be true, and do really think that the Bred and Wine Are converted into the substance of Christ body and blood,
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To which, because it is the greatest, and the best Plea they have, and they that make it have some misgivings, I doubt not, that Transubstantiation will not hold;
To which, Because it is the greatest, and the best Plea they have, and they that make it have Some misgivings, I doubt not, that Transubstantiation will not hold;
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1. All Idolatry does proceed from a mistaken belief, and a false supposal of the mind, which being gross and unreasonable, will not at all excuse those who are guilty of it;
1. All Idolatry does proceed from a mistaken belief, and a false supposal of the mind, which being gross and unreasonable, will not At all excuse those who Are guilty of it;
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that it was a true and fit Object, and that Adoration rightly belong'd to it. Idolatry, tho' it be a great sin, and a great injury and affront to God,
that it was a true and fit Object, and that Adoration rightly belonged to it. Idolatry, though it be a great since, and a great injury and affront to God,
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for so were the Jews in the Idolatry of the golden Calf, whereby they intended not to throw off the worship of the true GOD, the God of Israel, who brought them out of •e land of Egypt;
for so were the jews in the Idolatry of the golden Calf, whereby they intended not to throw off the worship of the true GOD, the God of Israel, who brought them out of •e land of Egypt;
and so in the Idolatry of the Calves set up by Jeroboam; they were not designed to draw off the peop•e from worshipping the same God, who was worship'd at Hierusalem, but only to do it in another place, and after another manner;
and so in the Idolatry of the Calves Set up by Jeroboam; they were not designed to draw off the peop•e from worshipping the same God, who was worshipped At Jerusalem, but only to do it in Another place, and After Another manner;
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but still as T. G. sayes of the Roman Idolaters, so it may be said of these Jewish, That what they had in their Minds and Intentions to Worship, was the true God;
but still as T. G. Says of the Roman Idolaters, so it may be said of these Jewish, That what they had in their Minds and Intentions to Worship, was the true God;
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So the Mani•hees in their Idolatry, which St. Austin often mentions of adoring the Sun and Moon, the Object which they had in their Minds, and Thoughts, and Purposes to Worship, was CHRIST,
So the Mani•hees in their Idolatry, which Saint Austin often mentions of adoring the Sun and Moon, the Object which they had in their Minds, and Thoughts, and Purposes to Worship, was CHRIST,
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I would only ask, if a persons having a right Object in his mind, in his thoughts and purposes to adore, which T. G. so often pretends, would excuse him from Idolatry;
I would only ask, if a Persons having a right Object in his mind, in his thoughts and Purposes to adore, which T. G. so often pretends, would excuse him from Idolatry;
3. Whatever was the material Object of Idolatrous worship, it was nor worship'd for it self, no more then the Bread or its Accidents are by the Papists in the Eucharist;
3. Whatever was the material Object of Idolatrous worship, it was nor worshipped for it self, no more then the Bred or its Accidents Are by the Papists in the Eucharist;
so the more Philosophical Idolaters among the Heathens, who worship'd the several Things of Nature, as parts, they thought, of the Great and Omnipresent God;
so the more Philosophical Idolaters among the heathens, who worshipped the several Things of Nature, as parts, they Thought, of the Great and Omnipresent God;
but yet they denied that those visible things were to be worship'd for them selves, but for the sake of God, and those invisible powers of God whichwere in them,
but yet they denied that those visible things were to be worshipped for them selves, but for the sake of God, and those invisible Powers of God whichwere in them,
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I do not Worship the sensless Stone or Image, which has Eyes and sees not, Ears and hears not, sayes the Heathen in St. Austin; and in Arnobius, We do not worship the Brass,
I do not Worship the senseless Stone or Image, which has Eyes and sees not, Ears and hears not, Says the Heathen in Saint Austin; and in Arnobius, We do not worship the Brass,
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or the Gold, or Silver, or any of the matter of which our Images are made and in St. Austin, again, Do ye think we or our Forefathers were such Fools as to take those for Gods No, they would disown it as much as Boileau does, With his, who shall say we adore the bread or Wine? or T. G's., pretending that we run upon that false ground, that Catholicks believe the bread to be God.
or the Gold, or Silver, or any of the matter of which our Images Are made and in Saint Austin, again, Do you think we or our Forefathers were such Fools as to take those for God's No, they would disown it as much as Boileau does, With his, who shall say we adore the bred or Wine? or T. g's., pretending that we run upon that false ground, that Catholics believe the bred to be God.
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5. If those other Idolaters had been so foolish and absurd, as to believe and think, that those things which they worship'd were their very Gods themselves, substantially present,
5. If those other Idolaters had been so foolish and absurd, as to believe and think, that those things which they worshipped were their very God's themselves, substantially present,
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If the Jews had thought that by the powerful words of Consecration, pronounced by Aaron their High Priest, the Calf had been turned into the very substance of GOD,
If the jews had Thought that by the powerful words of Consecration, pronounced by Aaron their High Priest, the Calf had been turned into the very substance of GOD,
would this have mended the matter, or better excused their Idolatry, because they had been so extremely sottish, That they conceived the Gold not to be there at all,
would this have mended the matter, or better excused their Idolatry, Because they had been so extremely sottish, That they conceived the Gold not to be there At all,
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yet their Act of Adoration would not have been terminated formally upon that, but only upou God, as T. G. sayes of the bread, p. 339. Or if the Manichees had thought the Body of the Sun had been converted into the glorious Body of JESUS CHRIST, would this have signified any thing to bring them off;
yet their Act of Adoration would not have been terminated formally upon that, but only upou God, as T. G. Says of the bred, p. 339. Or if the manichees had Thought the Body of the Sun had been converted into the glorious Body of JESUS CHRIST, would this have signified any thing to bring them off;
but a certain Navis, which was the substance of CHRIST, that did radiate, through the triangular Fenestra in the Heavens to the World, and to the Earth.
but a certain Navis, which was the substance of CHRIST, that did radiate, through the triangular Fenestra in the Heavens to the World, and to the Earth.
and placed CHRIST in the Sun and Moon, and the Holy Ghost in the Air and called these the Seals of their substance these made them indeed as he sayes, worship only the Figments of their own crazy heads,
and placed CHRIST in the Sun and Moon, and the Holy Ghost in the Air and called these the Seals of their substance these made them indeed as he Says, worship only the Figments of their own crazy Heads,
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and things th•t were not but yet this madness and extravagance did not excuse them from Idolatry, which he still charges them withal They worship'd that in the Sun, which was not there,
and things th•t were not but yet this madness and extravagance did not excuse them from Idolatry, which he still charges them withal They worshipped that in the Sun, which was not there,
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330. and so it could not according to him be the Object of their worship, because whatever is so, the understanding must affirm (either truly or falsly) to be, p. 329.
330. and so it could not according to him be the Object of their worship, Because whatever is so, the understanding must affirm (either truly or falsely) to be, p. 329.
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and was no more counted ignis ex culinā, then the holy Bread is panis ex furno; if they had supposed it by the magical Charms of the Priests to have been turned into some other substance then common Fire,
and was no more counted ignis ex culinā, then the holy Bred is Paris ex furno; if they had supposed it by the magical Charms of the Priests to have been turned into Some other substance then Common Fire,
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These mistakes would after this rate do great and extraordinary things for Idolaters, and would be much better security for the Roman Church, then her pretended Infallibity;
These mistakes would After this rate do great and extraordinary things for Idolaters, and would be much better security for the Roman Church, then her pretended Infallibility;
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But now I dare appeal to any man, who shall take in all those Considerations I have mentioned together, whither the Papist's adoring the Host, upon the supposal and belief of Transubstantiation, if that be not true, will excuse them from Idolatry,
But now I Dare appeal to any man, who shall take in all those Considerations I have mentioned together, whither the Papist's adoring the Host, upon the supposal and belief of Transubstantiation, if that be not true, will excuse them from Idolatry,
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and whither if a mistake in this Case, will excuse them, it will not excuse the grossest Idolatry in the World? Notwithstanding all the little Shifts and Evasions, that T, G. uses to wriggle himself out of this streight and difficulty, into which his learned Adversary had driven him.
and whither if a mistake in this Case, will excuse them, it will not excuse the Grossest Idolatry in the World? Notwithstanding all the little Shifts and Evasions, that TO, G. uses to wriggle himself out of this straight and difficulty, into which his learned Adversary had driven him.
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HAving considered the Adoration of the Host, as it is taught in the Church of Rome, I shall now consider the Practice of it, which is more plain and notorious to all the World;
HAving considered the Adoration of the Host, as it is taught in the Church of Rome, I shall now Consider the Practice of it, which is more plain and notorious to all the World;
as soon as he has consecrated the Bread and Wine, with bended Knees, he adores the Sacrament that which he has consecrated, that very thing which is before him, upon the Paten,
as soon as he has consecrated the Bred and Wine, with bent Knees, he adores the Sacrament that which he has consecrated, that very thing which is before him, upon the Paten,
Prayers, they call them to the Eucharist and 'tis become a common form of Doxology amongst them, instead of saying, Praise be given to God, to say, Praise be given to the most holy Sacrament as 'tis in one of their Authors, instead of ye shall pray to God, ye shall pray to the Body of Christ, i, e. To the Sacrament.
Prayers, they call them to the Eucharist and it's become a Common from of Doxology among them, instead of saying, Praise be given to God, to say, Praise be given to the most holy Sacrament as it's in one of their Authors, instead of you shall pray to God, you shall pray to the Body of christ, i, e. To the Sacrament.
And not only in the Church which is sanctified, they say, by this Sacrament, as by the presence of God himself but when it is carried through the Streets in a solemn and pompous Procession,
And not only in the Church which is sanctified, they say, by this Sacrament, as by the presence of God himself but when it is carried through the Streets in a solemn and pompous Procession,
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or for a superstitious end, that he may be the better Guarded and Defended by the company of his God In all these times it is to be worshipped and adored by all persons as it passeth by,
or for a superstitious end, that he may be the better Guarded and Defended by the company of his God In all these times it is to be worshipped and adored by all Persons as it passes by,
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They are like Moses, to make hast ▪ and bow their heads to the Earth and worship but above all, upon that high day, which they have dedicated to this Sacrament,
They Are like Moses, to make hast ▪ and bow their Heads to the Earth and worship but above all, upon that high day, which they have dedicated to this Sacrament,
and again by •lement the fifth in the begining of the 13th, as is owned by themselves, upon the occasion of a Vision to one Juliana, who saw a crack in the Moon, that signified, it seems, a great •efect in the Church for want of this Solemnity:
and again by •lement the fifth in the beginning of the 13th, as is owned by themselves, upon the occasion of a Vision to one Juliana, who saw a Crac in the Moon, that signified, it seems, a great •efect in the Church for want of this Solemnity:
and to the Ancient Writers, I shall endeavour to make evident against that bold and impudent Canon of the Council of Trent, which is the first Council that commanded it in these words If any one shall say that the Sacrament is not to be worship'd by a peculiar Festival,
and to the Ancient Writers, I shall endeavour to make evident against that bold and impudent Canon of the Council of Trent, which is the First Council that commanded it in these words If any one shall say that the Sacrament is not to be worshipped by a peculiar Festival,
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thus to carry the Sacrament in processions, the ingenuous confession of their own Cassander is sufficient, The Custom, sayes he of carrying about the Sacramental Bread in publick pomp, to be seen and exposed to all eyes is contrary to the mind and custom of the Ancients,
thus to carry the Sacrament in procession, the ingenuous Confessi of their own Cassander is sufficient, The Custom, Says he of carrying about the Sacramental Bred in public pomp, to be seen and exposed to all eyes is contrary to the mind and custom of the Ancients,
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Wherefore all those who were but Catechumeni, or were Energumeni or Penetents and not Communicants were alwayes put out and dismist at the Celebration of it.
Wherefore all those who were but Catechumen, or were Energumeni or Penitents and not Communicants were always put out and dismissed At the Celebration of it.
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and upon a general view of the whole matter, That it is a very absurd and ridiculous thing that tends most shamefully to reproach, and expose Christianity.
and upon a general view of the Whole matter, That it is a very absurd and ridiculous thing that tends most shamefully to reproach, and expose Christianity.
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1. That it was not used or commanded by Christ or the Apostles, is plain from the account that all the Evangelists give us of Christs celebrating this Sacrament with his Apostles, where is only mention of their taking and eating the Bread,
1. That it was not used or commanded by christ or the Apostles, is plain from the account that all the Evangelists give us of Christ celebrating this Sacrament with his Apostles, where is only mention of their taking and eating the Bred,
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he sayes, Neither is the Adoration of Christ, prescribed in express words nor that of the Holy Ghost, either commanded or performed But I hope all those places of Scripture, that so fully tell us, that both Christ and the Holy Ghost are God, do sufficiently command us to worship them, by bidding us worship God;
he Says, Neither is the Adoration of christ, prescribed in express words nor that of the Holy Ghost, either commanded or performed But I hope all those places of Scripture, that so Fully tell us, that both christ and the Holy Ghost Are God, do sufficiently command us to worship them, by bidding us worship God;
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There are sufficient instances of Christs being adored, when he appeared upon Earth, and had the other Divine persons assumed a bodily shape, those who had seen and known it, would have particularly adored it,
There Are sufficient instances of Christ being adored, when he appeared upon Earth, and had the other Divine Persons assumed a bodily shape, those who had seen and known it, would have particularly adored it,
St. Paul, when he wrote to the Corinthians of their very great Irreverence in receiving the Lords Supper, had very good occasion to have put them in mind of adoring it, had that been their Duty;
Saint Paul, when he wrote to the Corinthians of their very great Irreverence in receiving the lords Supper, had very good occasion to have put them in mind of adoring it, had that been their Duty;
and 'tis a very strange fetch in Boileau that he would draw St. Pauls command of examining our selves before we eat, to mean our adoring when, or what we eat;
and it's a very strange fetch in Boileau that he would draw Saint Paul's command of examining our selves before we eat, to mean our adoring when, or what we eat;
Are there not many other wayes of abusing •he sacrament, besides the not worshipping it? this is like his •irst Argument out of Ignatius his Epistles that because he sayes, the •acrament ought to be loved, there•ore he meant that it ought to be •dored.
are there not many other ways of abusing •he sacrament, beside the not worshipping it? this is like his •irst Argument out of Ignatius his Epistles that Because he Says, the •acrament ought to be loved, there•ore he meant that it ought to be •dored.
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2. From the oldest Liturgies and Eucharistick forms. 3. From some very ancient Customs. 1. Those most ancient Writers, 1. Justin Martyr. 2. The Author of the Apostolick Constitutions:
2. From the oldest Liturgies and Eucharistic forms. 3. From Some very ancient Customs. 1. Those most ancient Writers, 1. Justin Martyr. 2. The Author of the Apostolic Constitutions:
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which was generally then one constant part of their publick worship; they give no account of any Adoration to the sacrament, or to the consecrated Elements,
which was generally then one constant part of their public worship; they give no account of any Adoration to the sacrament, or to the consecrated Elements,
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tho' they are particular and exact in mentioning other less considerable things that were then in use, the Kiss of Charity, in token of their mutual Love and Reconciliation;
though they Are particular and exact in mentioning other less considerable things that were then in use, the Kiss of Charity, in token of their mutual Love and Reconciliation;
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this Justin Martyr mentions as the first thing just before the Sacrament In St. Cyril's time the first thing was the bringing of Water by the Deacon,
this Justin Martyr mentions as the First thing just before the Sacrament In Saint Cyril's time the First thing was the bringing of Water by the Deacon,
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and after Prayers and Thanksgiving by the Priest, to which the people too joyned their Amen * The Deacons gave every one present, of the blessed Bread, and Wine, a Water;
and After Prayers and Thanksgiving by the Priest, to which the people too joined their Amen * The Deacons gave every one present, of the blessed Bred, and Wine, a Water;
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this, says Justin Martyr, we account not Common Bread, or common Drink, but the Body and Blood of Christ, the blessed food, by which our flesh and blood is nourished, that is, turned into it, which could not be said of Christs natural Body;
this, Says Justin Martyr, we account not Common Bred, or Common Drink, but the Body and Blood of christ, the blessed food, by which our Flesh and blood is nourished, that is, turned into it, which could not be said of Christ natural Body;
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The others are longer and much later, and speak of the particular Prayers and Thanksgiving that were then used by the church, of the sursum corda, lift up your heart;
The Others Are longer and much later, and speak of the particular Prayers and Thanksgiving that were then used by the Church, of the Sursum Corda, lift up your heart;
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but among all these most minute and particular Descriptions of their way and manner of receiving the sacrament, no account is there of their adoring it, which surely there would have been, had there been any such in the Primitive church,
but among all these most minute and particular Descriptions of their Way and manner of receiving the sacrament, no account is there of their adoring it, which surely there would have been, had there been any such in the Primitive Church,
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but this was perfectly added, and brought in a new into the Roman Lyturgy, after the Doctrine of Transubstantiation was establish'd in that Church, which has altered not only in the first and best times of the Church,
but this was perfectly added, and brought in a new into the Roman Liturgy, After the Doctrine of Transubstantiation was established in that Church, which has altered not only in the First and best times of the Church,
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and no doubt but he might have easily met with abundant places for their worshipping and adoring God and Christ at that solemn Office of the Christian worship; the blessed Sacrament;
and no doubt but he might have Easily met with abundant places for their worshipping and adoring God and christ At that solemn Office of the Christian worship; the blessed Sacrament;
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and therefore out of the Liturgy called St. Chrisostomes, which he owns to be two hundred years later then St. Chrysostome, he produces a place wherein it is said That the Priest and the Deacon worship in the place they are in,
and Therefore out of the Liturgy called Saint Chrysostom, which he owns to be two hundred Years later then Saint Chrysostom, he produces a place wherein it is said That the Priest and the Deacon worship in the place they Are in,
and likewise the p••ple but do they worship the Sacrament? Is that, or only God and Christ the object of their worship there? Is there any such thing to determine this as they have taken care there should be in their Missal? where it is expresly several times, they shall worship the Sacrament but here in St. Chrysos. Liturgy 'tis God, who is to be worship'd, God be merciful to me a Sinner but in the Roman, 'tis the Sacrament is prayed to and they would reckon and account it as true Irreligion, not to worship and pray to that,
and likewise the p••ple but do they worship the Sacrament? Is that, or only God and christ the Object of their worship there? Is there any such thing to determine this as they have taken care there should be in their Missal? where it is expressly several times, they shall worship the Sacrament but Here in Saint Chrysos. Liturgy it's God, who is to be worshipped, God be merciful to me a Sinner but in the Roman, it's the Sacrament is prayed to and they would reckon and account it as true Irreligion, not to worship and pray to that,
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So the Lyturgy, that goes under the name of St. James, the Worship is only before the Holy Table, as it is in the Church of England; and I hope Boileau will not pretend that this is to the Holy Table it self.
So the Liturgy, that Goes under the name of Saint James, the Worship is only before the Holy Table, as it is in the Church of England; and I hope Boileau will not pretend that this is to the Holy Table it self.
the Bread especially, which they had received at the Sacrament, as is evident from Tertullian and from St. Cyprian who reports a very strange thing that happened to a Woman,
the Bred especially, which they had received At the Sacrament, as is evident from Tertullian and from Saint Cyprian who reports a very strange thing that happened to a Woman,
I shall not inquire whither this Custome had not something of superstition in it; whither in those times of Danger and Pe•secution, it were not of use;
I shall not inquire whither this Custom had not something of Superstition in it; whither in those times of Danger and Pe•secution, it were not of use;
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nay they would not have suffered them hardly to have touch'd and handled, that which they had believed to be a God, no more then the Church of Rome will now, which is so far from allowing this private Reservation of the Elements, that out of profound Veneration,
nay they would not have suffered them hardly to have touched and handled, that which they had believed to be a God, no more then the Church of Room will now, which is so Far from allowing this private Reservation of the Elements, that out of profound Veneration,
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The sending the Eucharist not only to the sick and infirm, and to the Penitents, who were this way to be admitted to the Communion of the Church, in articulo mortis, as is plain from the known story of Serapion; but the Bishops of several Churches sending it to one another,
The sending the Eucharist not only to the sick and infirm, and to the Penitents, who were this Way to be admitted to the Communion of the Church, in articulo mortis, as is plain from the known story of Serapion; but the Bishops of several Churches sending it to one Another,
and it being sent also to private Christians, who lived remote in the Country and private places, which custom was abolish'd by the Council of Laodicea; these all shew, that tho' the Christians alwayes thought the sacrament a symbol of Love,
and it being sent also to private Christians, who lived remote in the Country and private places, which custom was abolished by the Council of Laodicea; these all show, that though the Christians always Thought the sacrament a symbol of Love,
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yet they could not think this to be a God, or the very natural Body of their Saviour, which they sent thus commonly up and down, without that Pomp and solemnity, that is now used in the Church of Rome, and without which I own it is not fit a Deity should be treated.
yet they could not think this to be a God, or the very natural Body of their Saviour, which they sent thus commonly up and down, without that Pomp and solemnity, that is now used in the Church of Rome, and without which I own it is not fit a Deity should be treated.
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as Hesychius testifies, was the custom of the Church of Hierusalem, according to the Law of Moses in Leviticus, of burning what remain'd of the Flesh of the sacrifice, that was not eaten;
as Hesychius Testifies, was the custom of the Church of Jerusalem, according to the Law of Moses in Leviticus, of burning what remained of the Flesh of the sacrifice, that was not eaten;
yet they could not sure account that to be a God, or to be the very natural and substantial Body of Christ, which they thus burnt and threw into the Fire.
yet they could not sure account that to be a God, or to be the very natural and substantial Body of christ, which they thus burned and threw into the Fire.
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So great an honour and regard had the Primitive Church for the Sacrament, that as they accounted it the highest Mystery and solemnest part of their Worship,
So great an honour and regard had the Primitive Church for the Sacrament, that as they accounted it the highest Mystery and solemnest part of their Worship,
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In other external and indifferent Matters relating meerly to the circumstances of worship, the Church may for outward Order and Decency, appoint what the Scripture does not.
In other external and indifferent Matters relating merely to the Circumstances of worship, the Church may for outward Order and Decency, appoint what the Scripture does not.
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But as to what we are to believe, and what we are to worship the most positive Argument from any humane Authority is of no weight, where there is but a Negative from Scripture.
But as to what we Are to believe, and what we Are to worship the most positive Argument from any humane authority is of no weight, where there is but a Negative from Scripture.
He was to prove, that they Taught that the Sacrament was to be adored, as it is in the Church of Rome; but they only Teach as we do, That it is to be had in great reverence and respect,
He was to prove, that they Taught that the Sacrament was to be adored, as it is in the Church of Room; but they only Teach as we do, That it is to be had in great Reverence and respect,
and used, and perswaded the greatest Devotion, as is certainly our Duty, in the receiving it, there should be something that may seem to look that way to those, who are very willing it should,
and used, and persuaded the greatest Devotion, as is Certainly our Duty, in the receiving it, there should be something that may seem to look that Way to those, who Are very willing it should,
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That Christ is to be honoured upon the Altar, where we see the great and honourable work of mans Redemption as 'twas performed by his Death, represented to us, is not at all strange;
That christ is to be honoured upon the Altar, where we see the great and honourable work of men Redemption as 'twas performed by his Death, represented to us, is not At all strange;
but she still took for Bread and Wine, that had extradinary Vertue in it, and it is so called there by Nazianzen, the Antitypes of Christs Body and Blood, which shews they were not thought to be the substance of it;
but she still took for Bred and Wine, that had extradinary Virtue in it, and it is so called there by Nazianzen, the Antitypes of Christ Body and Blood, which shows they were not Thought to be the substance of it;
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2. Adoring the Flesh and Body of Christ, which tho' considered without his Divinity, it would be worshipping a Creature as St. Cyril of Alexandria sayes, yet as it is alwayes united to his Divinity, 'tis a true object of worship,
2. Adoring the Flesh and Body of christ, which though considered without his Divinity, it would be worshipping a Creature as Saint Cyril of Alexandria Says, yet as it is always united to his Divinity, it's a true Object of worship,
when it is brought to our minds and thought, by that which is appointed by Christ himself to be the Figure and Memorial of it, the blessed Sacrament, there and in Baptism especially, when we put on Christ;
when it is brought to our minds and Thought, by that which is appointed by christ himself to be the Figure and Memorial of it, the blessed Sacrament, there and in Baptism especially, when we put on christ;
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St. Ambrose, and St. Austin his Scholar after him, supposing that there was a great difficulty in that passage of the Psalms, worship his footstool, for so it is in the Latin without the Preposition at his footstool, they laboured to reconcile this with that command of Worshipping and serving God alone;
Saint Ambrose, and Saint Austin his Scholar After him, supposing that there was a great difficulty in that passage of the Psalms, worship his footstool, for so it is in the Latin without the Preposition At his footstool, they laboured to reconcile this with that command of Worshipping and serving God alone;
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and the way they take, was this, to make Christs Flesh, which he took of the Earth, to be meant by that Earth which was Gods footstool and this, say they, we ought to worship;
and the Way they take, was this, to make Christ Flesh, which he took of the Earth, to be meant by that Earth which was God's footstool and this, say they, we ought to worship;
we worship it in the solemn Offices of our Religion that Flesh which he gave to be eaten by us for our Salvation, that we worship, for none eates that Flesh, but he first worships: Worships that, if they please;
we worship it in the solemn Offices of our Religion that Flesh which he gave to be eaten by us for our Salvation, that we worship, for none eats that Flesh, but he First worships: Worships that, if they please;
St. Hierome says of some devout Christians, That they went to Hierusalem, that they might adore Christ in those places, where the Gospel first shone from the cross.
Saint Jerome Says of Some devout Christians, That they went to Jerusalem, that they might adore christ in those places, where the Gospel First shone from the cross.
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Thus St. Hierome sayes, He worshipped Christ in the Grave, and that Paula worshipped him in the stall and so we may be said to worship him on the cross,
Thus Saint Jerome Says, He worshipped christ in the Grave, and that Paula worshipped him in the stall and so we may be said to worship him on the cross,
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3. Other places out of the Fathers brought by him for the Adoration of the Host, mean only, that the Sacrament is to be had in great reverence and esteem by us,
3. Other places out of the Father's brought by him for the Adoration of the Host, mean only, that the Sacrament is to be had in great Reverence and esteem by us,
that a singular Veneration is due to the Eucharist, as St. Austin says , and as is to Baptism also, of which he uses the same word, We venerate Baptism, as we ought to do all the Rites and Ordinances of our Religion;
that a singular Veneration is due to the Eucharist, as Saint Austin Says, and as is to Baptism also, of which he uses the same word, We venerate Baptism, as we ought to do all the Rites and Ordinances of our Religion;
And Christians have this care and Veneration of those consecrated Symbols of the Body and Blood of their Saviour, of these wonderful Pledges of his Love, that they would not willingly spill them,
And Christians have this care and Veneration of those consecrated Symbols of the Body and Blood of their Saviour, of these wondered Pledges of his Love, that they would not willingly spill them,
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it was this, which Origen was recommending in that place from that example of their care and respect to the Sacrament Elements, that they should give it also to the Word of God, But if ye use such care,
it was this, which Origen was recommending in that place from that Exampl of their care and respect to the Sacrament Elements, that they should give it also to the Word of God, But if you use such care,
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as those things which they are beleived ( Here our Faith makes the Sacrament to be what it signifies, to become to us the res Sacramenti, as well as a sign and Representation of it,
as those things which they Are believed (Here our Faith makes the Sacrament to be what it signifies, to become to us the Rest Sacrament, as well as a Signen and Representation of it,
yet speaks that against them, which destroys their whole cause, as he must own, whoever reads the Dialogue, and considers the design of it which was to answer the pretence of those, who said that the Body of Christ was after his Ascension, turned into a Divine substance,
yet speaks that against them, which Destroys their Whole cause, as he must own, whoever reads the Dialogue, and considers the Design of it which was to answer the pretence of those, who said that the Body of christ was After his Ascension, turned into a Divine substance,
and lost the true nature of Body , as the Symbols of Christs Body and Blood are changed, say those Hereticks, into what they were not before, Yes sayes he, Now ye are taken into your own net;
and lost the true nature of Body, as the Symbols of Christ Body and Blood Are changed, say those Heretics, into what they were not before, Yes Says he, Now you Are taken into your own net;
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If then the change of these sacred Elements be only as to their use and vertue, but not as to their substance, according to Theodoret, then he could not mean that they should be adored,
If then the change of these sacred Elements be only as to their use and virtue, but not as to their substance, according to Theodoret, then he could not mean that they should be adored,
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This is the whole design and substance of what is produced out of St. Chrysostom, And this is the plain meaning of Origen, that when we come to receive Christ in the Sacrament, we should do it with all Humility;
This is the Whole Design and substance of what is produced out of Saint Chrysostom, And this is the plain meaning of Origen, that when we come to receive christ in the Sacrament, we should do it with all Humility;
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When the Fathers would give us the Picture of a devout Communicant, they draw him in the greatest Posture of Humility and Reverence, looking upon and adoring his Saviour, who died for him upon the Cross prostrating his Soul,
When the Father's would give us the Picture of a devout Communicant, they draw him in the greatest Posture of Humility and reverence, looking upon and adoring his Saviour, who died for him upon the Cross prostrating his Soul,
and his Body before him, and exercising the highest acts of Devotion to him, and with Tears in his Eyes and sorrow in his heart, standing like a Penitent before him;
and his Body before him, and exercising the highest acts of Devotion to him, and with Tears in his Eyes and sorrow in his heart, standing like a Penitent before him;
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And thus they may find all devout Communicants in our Church behaving themselves, during the whole solemnity and celebration of that blessed Sacrament, in which Mystery they alwayes adore Christ,
And thus they may find all devout Communicants in our Church behaving themselves, during the Whole solemnity and celebration of that blessed Sacrament, in which Mystery they always adore christ,
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yet, it is impossible to prove by all the places produced out of them, by T. G. or more largely by Boileau that they meant any more then what we are very willing to joyn with them in, that Christ is to be worship'd in the Sacrament,
yet, it is impossible to prove by all the places produced out of them, by T. G. or more largely by Boileau that they meant any more then what we Are very willing to join with them in, that christ is to be worshipped in the Sacrament,
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this, which is the Controversie between us, not one Father sayes, but above three hundred of them together in a council say, That to prevent Idolatry, Christ appointed an excellent Image and Representation of himself in the Sacrament, without any manner of humane shape,
this, which is the Controversy between us, not one Father Says, but above three hundred of them together in a council say, That to prevent Idolatry, christ appointed an excellent Image and Representation of himself in the Sacrament, without any manner of humane shape,
and tho' that alone might be sufficient, since God never imposes any thing that is really foolish and ridiculous, to be believed or practised by his Creatures;
and though that alone might be sufficient, since God never imposes any thing that is really foolish and ridiculous, to be believed or practised by his Creatures;
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and tho' 'tis the most unjust Reflection upon Christianity to say, that any thing that is a part of that is so, which they are too ready to insinuate,
and though it's the most unjust Reflection upon Christianity to say, that any thing that is a part of that is so, which they Are too ready to insinuate,
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when he sees those who profess it, fall down and worship a Wafer, and make on Idol of a bit of Bread? When he lives in those places, where he sees it carried about with Candles and Torches before it, in most Solemn and Pompous Processions,
when he sees those who profess it, fallen down and worship a Wafer, and make on Idol of a bit of Bred? When he lives in those places, where he sees it carried about with Candles and Torches before it, in most Solemn and Pompous Procession,
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It was the ingenious Opinion of a very learned Father, that God made the difference between the clean and unclean Beast, to prevent this Egyptian and Brutish folly in the Israelites, who lived among them;
It was the ingenious Opinion of a very learned Father, that God made the difference between the clean and unclean Beast, to prevent this Egyptian and Brutish folly in the Israelites, who lived among them;
because, sayes he, by their abominating the unclean, they would not Deifie them; and by eating the clean, they would be secured from ever worshipping them;
Because, Says he, by their abominating the unclean, they would not Deify them; and by eating the clean, they would be secured from ever worshipping them;
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as being the works at first of the carver, or the Painter, and particularly for being such Gods as were baked at first in the Furnace of the Potter (and it had been much the same, had it been in the Oven of the Baker) for being Gods of Brass,
as being the works At First of the carver, or the Painter, and particularly for being such God's as were baked At First in the Furnace of the Potter (and it had been much the same, had it been in the Oven of the Baker) for being God's of Brass,
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How at other times did they think fit to expose their impotent and senseless Deities, because they could not preserve themselves from Thieves, • nor yet from rotteness;
How At other times did they think fit to expose their impotent and senseless Deities, Because they could not preserve themselves from Thieves, • nor yet from rottenness;
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but the Worms would still gnaw, and the Vermine deface them, and the Bitds would defile them with their excrements even in their own Temples? And could not this be said of a breaden Deity? is not that as subject to all these mischances,
but the Worms would still gnaw, and the Vermin deface them, and the Bitds would defile them with their excrements even in their own Temples? And could not this be said of a breaden Deity? is not that as Subject to all these mischances,
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and when it does so, what should then thrust out the Deity, and bring in again the substance of the Bread that was quite gone before, is an unaccountable Miracle;
and when it does so, what should then thrust out the Deity, and bring in again the substance of the Bred that was quite gone before, is an unaccountable Miracle;
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and those witty Adversaries, Celsus, and Porphyry, and Julian would have thrown all that the Christians had said against the Heathen Idols, back upon themselves,
and those witty Adversaries, Celsus, and Porphyry, and Julian would have thrown all that the Christians had said against the Heathen Idols, back upon themselves,
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or made matter of Reflection upon them, when they pickt up all other things, let them be true or false, that they could make any use of to object against them.
or made matter of Reflection upon them, when they picked up all other things, let them be true or false, that they could make any use of to Object against them.
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As soon as the Church of Rome did so, by se•ing up the worship of the Host, Averroes the Arabian Philosopher, in the 13th Century, gave this character of Christians, that he had found no sect more foolish, or worse then they, in all his Travels and Observations;
As soon as the Church of Room did so, by se•ing up the worship of the Host, Averroes the Arabian Philosopher, in the 13th Century, gave this character of Christians, that he had found no sect more foolish, or Worse then they, in all his Travels and Observations;
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and ‡ a later Historian and Traveller tells us, that 'tis a common Reproach in the Mouths of the Turks and Mahumetans, to call the Christians Devourers of their God; and a Jew, in a Book Printed at Amsterdam in the year 1662, among others Questions put to Christians, asks this shrewd one, If the Host be a God,
and ‡ a later Historian and Traveller tells us, that it's a Common Reproach in the Mouths of the Turks and Mahumetans, to call the Christians Devourers of their God; and a Jew, in a Book Printed At Amsterdam in the year 1662, among Others Questions put to Christians, asks this shrewd one, If the Host be a God,
and their little Shifts and Evasions, are so thin and Subtill Sophistry, or rather such gross and thick falshoods, that it could not be imagined that the Heathen Adversaries could ever know them,
and their little Shifts and Evasions, Are so thin and Subtle Sophistry, or rather such gross and thick falsehoods, that it could not be imagined that the Heathen Adversaries could ever know them,
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and which is carried about? And would not any man that sees what that is, think ye worship Bread or Wafer? And could you ever perswade him, that it was any thing else? And if notwithstanding what you think of it against all Sense and Reason, it be still Bread;
and which is carried about? And would not any man that sees what that is, think you worship Bred or Wafer? And could you ever persuade him, that it was any thing Else? And if notwithstanding what you think of it against all Sense and Reason, it be still Bred;
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will this help much to mend the matter, or to lessen the Absurdity, and not rather increase and swell it? For besides the incredible wonder, that a bit of Bread should by a few words of every common Priest, be turned immediately into the true and perfect Body of a man;
will this help much to mend the matter, or to lessen the Absurdity, and not rather increase and swell it? For beside the incredible wonder, that a bit of Bred should by a few words of every Common Priest, be turned immediately into the true and perfect Body of a man;
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and much rather to be worship'd then a bit of Bread, as Lactantins sayes of the Heathen Idols, He that made them, ought rather to be worship'd then they.
and much rather to be worshipped then a bit of Bred, as Lactantius Says of the Heathen Idols, He that made them, ought rather to be worshipped then they.
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and then how barbarous and inhumane, as well as absurd and ridiculous, must this appear to any man, that is not used to swallow the most substantial Nonsense,
and then how barbarous and inhumane, as well as absurd and ridiculous, must this appear to any man, that is not used to swallow the most substantial Nonsense,
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as well as the whole Body of a man for a Morsel? and then all the former Absurdities which I mentioned, do return again, of the Eating that which we worship, which the Apologists thought so wild and extravagant in the Egyptian God-eaters.
as well as the Whole Body of a man for a Morsel? and then all the former Absurdities which I mentioned, do return again, of the Eating that which we worship, which the Apologists Thought so wild and extravagant in the Egyptian God-eaters.
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and 'tis a Carnal mouth and throat he is put into, and sometimes a very soul and wicked one? And yet this must by this carnal way eat the very body of Christ,
and it's a Carnal Mouth and throat he is put into, and sometime a very soul and wicked one? And yet this must by this carnal Way eat the very body of christ,
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if it be Bread, what think ye of this sudden Transmutation from Bread to Flesh, and from Flesh to Bread again, and this latter without any words from the Priest;
if it be Bred, what think you of this sudden Transmutation from Bred to Flesh, and from Flesh to Bred again, and this latter without any words from the Priest;
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as by the most faithfull Christians, so if any other Animals should happen to eat the Host, taking it no doubt heretically for meer Bread, that yet they truly take the Body of Christ,
as by the most faithful Christians, so if any other Animals should happen to eat the Host, taking it no doubt heretically for mere Bred, that yet they truly take the Body of christ,
or a Dog eat the Host, they do partake of Christs Body? Or as Thomas Aquinas your most Angelick Doctor sayes, consequently to this Opinion of yours, It would otherwise derogate from the truth of this Sacrament and Christs presence in it.
or a Dog eat the Host, they do partake of Christ Body? Or as Thomas Aquinas your most Angelical Doctor Says, consequently to this Opinion of yours, It would otherwise derogate from the truth of this Sacrament and Christ presence in it.
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there according to their principles, they and the body must be worship'd with Latria; and if they be in a Mouse or Flies body, that has got to them, the adorable Object still goes with the species, till they be corrupted;
there according to their principles, they and the body must be worshipped with Latria; and if they be in a Mouse or Flies body, that has god to them, the adorable Object still Goes with the species, till they be corrupted;
and so worse indignities may be thus offered every day to Christ glorious body, then ever were offered to it, in its state of Humility and Contempt upon Earth,
and so Worse indignities may be thus offered every day to christ glorious body, then ever were offered to it, in its state of Humility and Contempt upon Earth,
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when it was spit upon, and Scourged, and Pierced, and Crucified by the Jews. But Good God! that men should think to Honour and Adore Christ and his body, by thus exposing them to the danger of the vilest Abuses!
when it was spit upon, and Scourged, and Pierced, and crucified by the jews. But Good God! that men should think to Honour and Adore christ and his body, by thus exposing them to the danger of the Vilest Abuses!
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this Fable of Purgatory is one of the most notorious, invented on purpose to encrease the treasury of the Church, by putting the grossest abuses upon the ignorant and unwary People:
this Fable of Purgatory is one of the most notorious, invented on purpose to increase the treasury of the Church, by putting the Grossest Abuses upon the ignorant and unwary People:
How easily are the multitude led into by-paths, when that light of Scripture is taken away from their eyes, which God revealed on purpose, that by the search thereof they might find Eternal Life? For the Scriptures are the most full and complete systeme of God's Laws, the most sufficient and certain means of Man's Salvation:
How Easily Are the multitude led into bypaths, when that Light of Scripture is taken away from their eyes, which God revealed on purpose, that by the search thereof they might find Eternal Life? For the Scriptures Are the most full and complete system of God's Laws, the most sufficient and certain means of Man's Salvation:
I cannot then but wonder how it came to pass, that this middle state, called Purgatory, hanging thus between, Heaven and Hell, was not known to the Pen-men of God's word or if it were known, that they should either be so envious of the Churches happiness,
I cannot then but wonder how it Come to pass, that this middle state, called Purgatory, hanging thus between, Heaven and Hell, was not known to the Penmen of God's word or if it were known, that they should either be so envious of the Churches happiness,
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for in the ninth and tenth Centuries, such a General ignorance and stupidity had seized the minds of Men, that scarce any one knew what the Doctrine of Christ was:
for in the ninth and tenth Centuries, such a General ignorance and stupidity had seized the minds of Men, that scarce any one knew what the Doctrine of christ was:
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upon this fair opportunity, some cunning Men drew the simple People into the belief of the most absurd Doctrines, under the notion of being great and profound Mysteries;
upon this fair opportunity, Some cunning Men drew the simple People into the belief of the most absurd Doctrines, under the notion of being great and profound Mysteres;
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and wherein they were far more concerned then we are; for they are transactions partly of things performed, which when fulfilled, were best understood.
and wherein they were Far more concerned then we Are; for they Are transactions partly of things performed, which when fulfilled, were best understood.
if we consider what Bellarmine hath alledged in the defence thereof, both out of the Old and New Testament. According to him, the Texts for Purgatory in the Old Testament are first the Fasting of David for Saul and Jonathan, 2. King. 1. 12. and again 2. Sam. 3. 35. For the death of Ab•er. Which Fasting of David must be as he fansies,
if we Consider what Bellarmine hath alleged in the defence thereof, both out of the Old and New Testament. According to him, the Texts for Purgatory in the Old Testament Are First the Fasting of David for Saul and Johnathan, 2. King. 1. 12. and again 2. Sam. 3. 35. For the death of Ab•er. Which Fasting of David must be as he fancies,
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for the obtaining of something for them at God's hands after their deaths, and when nothing can be obtained for Mens Souls that are already in Heaven or Hell, it follows, that some Mens Souls are in neither of those places, but must be in Purgatory. We answer;
for the obtaining of something for them At God's hands After their death's, and when nothing can be obtained for Men's Souls that Are already in Heaven or Hell, it follows, that Some Men's Souls Are in neither of those places, but must be in Purgatory. We answer;
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in the behalf whereof he cites almost every Text, wherein there is the word anger, or fire, or burning, or purging, or cleansing: it were an infinit task to answer every thing he alledges,
in the behalf whereof he cites almost every Text, wherein there is the word anger, or fire, or burning, or purging, or cleansing: it were an infinite task to answer every thing he alleges,
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but that everlasting state which we shall enter upon after death in which all agree there shall be no middle state between that of Heaven and the other of Hell;
but that everlasting state which we shall enter upon After death in which all agree there shall be no middle state between that of Heaven and the other of Hell;
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nor that which is to come, is made easie and plain by St. Mark, c. 3. v. 29. hos d' an blasphemeseis to Pneuma to hagion, ouk echei aphesin eis to aiona, alla enochos estin ai•non criseos;
nor that which is to come, is made easy and plain by Saint Mark, c. 3. v. 29. hos d' nias blasphemeseis to Pneuma to hagion, ouk echei aphesin eis to aiona, Alla enochos estin ai•non criseos;
which fire (he sayes) must be the fire of Purgatory. We answer, that these words seem to allude to those of Zachar. 13. 9. where he saith, I will bring the third part through fire, and refine them, as silver is refined:
which fire (he Says) must be the fire of Purgatory. We answer, that these words seem to allude to those of Zachar 13. 9. where he Says, I will bring the third part through fire, and refine them, as silver is refined:
which is a fair warning to men, that the Doctrines they embrace, and their practices according to them, may be such as will bear the severest tryal, that they may not be like wood, hay and stubble, which will not endure the fire:
which is a fair warning to men, that the Doctrines they embrace, and their practices according to them, may be such as will bear the Severest trial, that they may not be like wood, hay and stubble, which will not endure the fire:
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for the Particle (hos) is a Particle of similitude, as the whole phrase hos did pyros is proverbial, used in Scripture aswell as in other Authors, to signifie a narrow escape out of a great danger;
for the Particle (hos) is a Particle of similitude, as the Whole phrase hos did pyros is proverbial, used in Scripture aswell as in other Authors, to signify a narrow escape out of a great danger;
just as St. Peter expresses it, 1 Pet. 3. 20. di ' •ydatos, so here it is dia pyros he shall be saved with great dificulty, so as through fire. III.
just as Saint Peter Expresses it, 1 Pet. 3. 20. Die ' •ydatos, so Here it is dia pyros he shall be saved with great difficulty, so as through fire. III.
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For as all Nations had their peculiar Rites of Burial, so had the Jews; who were used to wash the Carkasses of the Dead with warm water, Camomile, and dryed Roses being put into it.
For as all nations had their peculiar Rites of Burial, so had the jews; who were used to wash the Carcases of the Dead with warm water, Camomile, and dried Roses being put into it.
the manner whereof is thus described by Epiphan•us: When any Catechumenist dyed, some living person, being placed under the bed, they came to the deceased party,
the manner whereof is thus described by Epiphan•us: When any Catechumenist died, Some living person, being placed under the Bed, they Come to the deceased party,
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Yet from this Topick St. Paul proves a Resurrection to them, as he did once the existence of the true God, from an inscription on an Altar in Athens, to one that was unknown: but Bellarmine would perswade us, that by this washing they intended to afford their Friends some relief in Purgatory, and he might with as much reason have told us, that the Sea burns.
Yet from this Topic Saint Paul Proves a Resurrection to them, as he did once the existence of the true God, from an inscription on an Altar in Athens, to one that was unknown: but Bellarmine would persuade us, that by this washing they intended to afford their Friends Some relief in Purgatory, and he might with as much reason have told us, that the Sea burns.
and the Judge deliver thee to the Officer, and thou be cast into prison ▪ verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
and the Judge deliver thee to the Officer, and thou be cast into prison ▪ verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Now if the Cardinal may be credited, Purgatory is this Prison, and the Prisoner shut up therein, is in a condition to pay the uttermost farthing, by the help of Prayers, Masses, and the Pope's Indulgence:
Now if the Cardinal may be credited, Purgatory is this Prison, and the Prisoner shut up therein, is in a condition to pay the uttermost farthing, by the help of Prayers, Masses, and the Pope's Indulgence:
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Whereas all this is an Allegory, whereby we are taught to reconcile our selves to God, the great Judge of Heaven and Earth, by leading a Godly, Righteous and Sober life,
Whereas all this is an Allegory, whereby we Are taught to reconcile our selves to God, the great Judge of Heaven and Earth, by leading a Godly, Righteous and Sobrium life,
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for if we neglect our repentance and amendment of life in this our day, before the night approaches, wherein no man can work; we run the hazard of being cast into a prison, out of which there is no Redemption;
for if we neglect our Repentance and amendment of life in this our day, before the night Approaches, wherein no man can work; we run the hazard of being cast into a prison, out of which there is no Redemption;
then all Judicature shall appertain to Christs and his Apostles: therefore this Text cannot be rightly understood without considering the words before and after it.
then all Judicature shall appertain to Christ and his Apostles: Therefore this Text cannot be rightly understood without considering the words before and After it.
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Whereas our Saviour forbids the inward Anger of a Man against his Brother without a cause, the punishment whereof at the Day of Judgement shall be Hell Fire,
Whereas our Saviour forbids the inward Anger of a Man against his Brother without a cause, the punishment whereof At the Day of Judgement shall be Hell Fire,
How Purgatory then should be maintained from these words, I cannot imagine, unless the Papists, can make it out, that as the Jews had divers Temporal Courts of Justice,
How Purgatory then should be maintained from these words, I cannot imagine, unless the Papists, can make it out, that as the jews had diverse Temporal Courts of justice,
so God Almighty will have three distinct Courts of Justice hereafter, and will inflict different punishments for Sin. VI. The Sixth place is Luk: 16. 9. Make ye friends of the unrighteous Mammon, that when ye fail, they may receive you into everlasting habitations;
so God Almighty will have three distinct Courts of justice hereafter, and will inflict different punishments for Sin. VI. The Sixth place is Luk: 16. 9. Make you Friends of the unrighteous Mammon, that when you fail, they may receive you into everlasting habitations;
We are advised to make the Poor our Friends by Charity, and by giving them some of our Riches, that we may have in this life the benefit of their Prayers,
We Are advised to make the Poor our Friends by Charity, and by giving them Some of our Riches, that we may have in this life the benefit of their Prayers,
by which Spirit in Noah, who is called a Preacher of Righteousness, Christ Jesus is said to preach to the Generation of Men immediately before the Floud, whose Souls are now shut up in Hell for their Disobedience.
by which Spirit in Noah, who is called a Preacher of Righteousness, christ jesus is said to preach to the Generation of Men immediately before the Flood, whose Souls Are now shut up in Hell for their Disobedience.
For this Preaching was not performed by an immediate act of the Son of God, as if he personally had appeared on Earth, and actually Preached to the Old World;
For this Preaching was not performed by an immediate act of the Son of God, as if he personally had appeared on Earth, and actually Preached to the Old World;
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and have the face to propose it as a matter of Faith, that Christ delivered the Souls of the Saints from the very suburbs of Hell, which they call Limbus of the Fathers. It is pity but the wits of these Men had been better imployed,
and have the face to propose it as a matter of Faith, that christ Delivered the Souls of the Saints from the very suburbs of Hell, which they call Limbus of the Father's. It is pity but the wits of these Men had been better employed,
then in building such Castles in the Air, or in filling Mens thoughts, with imaginary Ideas of strange places in the other World, that have no foundation in Scripture;
then in building such Castles in the Air, or in filling Men's thoughts, with imaginary Ideas of strange places in the other World, that have no Foundation in Scripture;
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which is our surest guide against all such Notional wandrings, opens our eyes to perceive the reality of things, and clears the brain, not only from Darkness,
which is our Surest guide against all such Notional wanderings, Opens our eyes to perceive the reality of things, and clears the brain, not only from Darkness,
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whic• serves onely to mislead Men out of the way, and so lose them i• the bogs or woods of perpetual errour, which teaches us to believ• quite otherwise then the Papists do;
whic• serves only to mislead Men out of the Way, and so loose them i• the bogs or woods of perpetual error, which Teaches us to believ• quite otherwise then the Papists do;
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But granting that the written word of God hath nothing of Purgatory in it, the Romanists will tell you, that Tradition will defend them in the belief thereof:
But granting that the written word of God hath nothing of Purgatory in it, the Romanists will tell you, that Tradition will defend them in the belief thereof:
Especially when we consider with what strategems of force and fraud this Church hath laboured to keep the People in ignorance for the sake of her New Doctrines, that they may be swallowed the more glibly;
Especially when we Consider with what Stratagems of force and fraud this Church hath laboured to keep the People in ignorance for the sake of her New Doctrines, that they may be swallowed the more glibly;
For this reasons, a great Abbot in the Roman Church was wont to say, that he did greatly suspect his Religion must needs fail, being not built upon so firm a Rock as was supposed;
For this Reasons, a great Abbot in the Roman Church was wont to say, that he did greatly suspect his Religion must needs fail, being not built upon so firm a Rock as was supposed;
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If this be so, I wonder with what face they can still stand up for Purgatory, or imagine such a state, in which the Souls of Men are for a time shut up,
If this be so, I wonder with what face they can still stand up for Purgatory, or imagine such a state, in which the Souls of Men Are for a time shut up,
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but to justifie themselves in this unpardonable abuse of the Christian Religion, they tell us, that some Christians in Old Time did make use of Prayers and Commemorations for those who died in the true Faith of our Saviour Jesus Christ.
but to justify themselves in this unpardonable abuse of the Christian Religion, they tell us, that Some Christians in Old Time did make use of Prayers and Commemorations for those who died in the true Faith of our Saviour jesus christ.
Now the question is, whither the Supplicants, that used this kind of Devotion, intended by these means to obtain a pardon for the Criminals that were condemned to this Prison.
Now the question is, whither the Supplicants, that used this kind of Devotion, intended by these means to obtain a pardon for the Criminals that were condemned to this Prison.
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this Authour tells us that the Bishop was wont in the midst of the Congregation to make a Prayer of Thanksgiving unto God for his restraining the power of the Devil over Mankind;
this Author tells us that the Bishop was wont in the midst of the Congregation to make a Prayer of Thanksgiving unto God for his restraining the power of the devil over Mankind;
And farther prayes, that God would place them in the Land of the Living, seat them in Abraham's Bosome, where, (now they rest from their Labours here,) they may be received into a place of Light, Peace and Joy everlasting:
And farther prays, that God would place them in the Land of the Living, seat them in Abraham's Bosom, where, (now they rest from their Labours Here,) they may be received into a place of Light, Peace and Joy everlasting:
Now, le•t by mistake we should infer from hence, as some have done, that the Souls of good Men departed this life are not yet in Paradise, but remain for some time in a condition of darkness, loss and pain;
Now, le•t by mistake we should infer from hence, as Some have done, that the Souls of good Men departed this life Are not yet in Paradise, but remain for Some time in a condition of darkness, loss and pain;
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Heaven is for him whose sins are remitted, and Hell is for him whose si•s are retained. Indeed some Ancient Doctours did seem to doubt, what that place was which the Souls of Men did abide in, till they should be reunited to their bodies in the Resurrection;
Heaven is for him whose Sins Are remitted, and Hell is for him whose si•s Are retained. Indeed Some Ancient Doctors did seem to doubt, what that place was which the Souls of Men did abide in, till they should be Reunited to their bodies in the Resurrection;
supposing for a while they lay under the Altars. But afterwards the Church of Rome found it more profitable to build for them this place of Purgatory, a place wherein she pretends the Souls of Men are cleansed by Burning, and made fit for Heaven.
supposing for a while they lay under the Altars. But afterwards the Church of Room found it more profitable to built for them this place of Purgatory, a place wherein she pretends the Souls of Men Are cleansed by Burning, and made fit for Heaven.
but that this great work was to be done by Pope's Bulls, Indulgence and Masses? But for all this we will oblidge our selves to believe the Roman Consessours,
but that this great work was to be done by Pope's Bulls, Indulgence and Masses? But for all this we will oblige our selves to believe the Roman Consessours,
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For this was alwayes the Faith of the Primitive Church, that the state and condition of a Man into which he passeth after Death shall never be changed;
For this was always the Faith of the Primitive Church, that the state and condition of a Man into which he passes After Death shall never be changed;
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this I could prove out of Justin Martyr ad Orthodoxos, and out of St. Cyprian ad Demetrianum; but my Design is not, to fill this brief Discourse with Quotations,
this I could prove out of Justin Martyr and Orthodoxos, and out of Saint Cyprian and Demetrianum; but my Design is not, to fill this brief Discourse with Quotations,
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We all know very well, that we are to believe as the Scripture directs, and herein we are taught that Heaven and Hell are fixed for the two Eternal States of good and bad Men;
We all know very well, that we Are to believe as the Scripture directs, and herein we Are taught that Heaven and Hell Are fixed for the two Eternal States of good and bad Men;
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who if after this Life they had any hopes of gaining the first, or escaping the latter by the Prayers or the Gifts of their surviving Friends, this expectation would in a great measure frustrate the intent of Christ's coming into the World, which was to teach Men how in this present Life they must work out their Salvation,
who if After this Life they had any hope's of gaining the First, or escaping the latter by the Prayers or the Gifts of their surviving Friends, this expectation would in a great measure frustrate the intent of Christ's coming into the World, which was to teach Men how in this present Life they must work out their Salvation,
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If we do but consider the reason of these promises and threatnings, which GOD makes use of in Scripture to reclaim the Disobedient, we must be convinced, that there can be no such place as Purgatory. For promises and threatnings are made use of in Scripture to work upon our hopes and fears, two the most prevailing passions of the mind;
If we do but Consider the reason of these promises and threatenings, which GOD makes use of in Scripture to reclaim the Disobedient, we must be convinced, that there can be no such place as Purgatory. For promises and threatenings Are made use of in Scripture to work upon our hope's and fears, two the most prevailing passion of the mind;
The lively apprehension of the danger of their Souls, and the sad issues of a wicked life is enough to make the most profane Man stop his course, it will incite him to summon all his powers to resist so great a mischief as will undoe him for ever.
The lively apprehension of the danger of their Souls, and the sad issues of a wicked life is enough to make the most profane Man stop his course, it will incite him to summon all his Powers to resist so great a mischief as will undo him for ever.
when we have considered how undutifully we have demeaned our selves towards him who is the great Benefactor of our life, who hath recovered us from eternal destruction;
when we have considered how undutifully we have demeaned our selves towards him who is the great Benefactor of our life, who hath recovered us from Eternal destruction;
what means he hath used to reconcile us to himself, by sending his onely Son to dye, that we might live, to be made a Spectacle of misery and contempt, that he might bring us to happiness and glory:
what means he hath used to reconcile us to himself, by sending his only Son to die, that we might live, to be made a Spectacle of misery and contempt, that he might bring us to happiness and glory:
for his whole Religion presents such arguments and considerations to us as are apt to stir up all those passions in our hearts, which are the great instruments to action;
for his Whole Religion presents such Arguments and considerations to us as Are apt to stir up all those passion in our hearts, which Are the great Instruments to actium;
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But the workings of these passions must needs be stifled by a lazy, superstitious devotion, I mean that devotion of the Papists which is produced by a belief of such dreams as Purgatory.
But the workings of these passion must needs be stifled by a lazy, superstitious devotion, I mean that devotion of the Papists which is produced by a belief of such dreams as Purgatory.
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the wayes of Popery are like the paths of sin, crooked and full of windings through Cells and Cloysters, in long Processions and Pilgrimages, wherewith Men are rather perplexed then their minds are improved, or their lives made better:
the ways of Popery Are like the paths of since, crooked and full of windings through Cells and Cloisters, in long Procession and Pilgrimages, wherewith Men Are rather perplexed then their minds Are improved, or their lives made better:
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For how can the ends of Religion be accomplished by this course, when in the place of justice, honesty and goodness, simple and plain vertues, the People are brought up to shew so many tricks, and to act over so many mimical postures of Worship?
For how can the ends of Religion be accomplished by this course, when in the place of Justice, honesty and Goodness, simple and plain Virtues, the People Are brought up to show so many tricks, and to act over so many mimical postures of Worship?
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we came not into the World to be idle Spectatours therein, to be slothfull and unprofitable Monks, to gratifie our senses, feed our lu〈 … 〉 or to live at ease,
we Come not into the World to be idle Spectators therein, to be slothful and unprofitable Monks, to gratify our Senses, feed our lu〈 … 〉 or to live At ease,
And as we are not to neglect our duty upon which the saving of our Souls depends, in expectation, that after this life is ended we may get out of Purgatory into Heaven;
And as we Are not to neglect our duty upon which the Saving of our Souls depends, in expectation, that After this life is ended we may get out of Purgatory into Heaven;
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so we must not mistake our time of doing our duty, but begin it as soon as we come to the use of our reason and understanding, that assoon as our rationall powers begin to move, Religion also may shew it self at the same time with all the brightness and majesty of truth and vertue.
so we must not mistake our time of doing our duty, but begin it as soon as we come to the use of our reason and understanding, that As soon as our rational Powers begin to move, Religion also may show it self At the same time with all the brightness and majesty of truth and virtue.
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this they do, who put off their living well to the last, who defer their Repentance with groundless hopes of having the same good success as the Penitent Thief had,
this they do, who put off their living well to the last, who defer their Repentance with groundless hope's of having the same good success as the Penitent Thief had,
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or who neglect all those good means that would make them sound and good Christians, out of a false perswasion, that their sufferings hereafter will be but Temporary,
or who neglect all those good means that would make them found and good Christians, out of a false persuasion, that their sufferings hereafter will be but Temporary,
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then be subject to the Laws of a Just and Mercifull Ruler, under whom he may lead an happy and quiet life, meerly because he shall be punished if he do amiss We are beholding to the infinite bounty and goodnes of God,
then be Subject to the Laws of a Just and Merciful Ruler, under whom he may led an happy and quiet life, merely Because he shall be punished if he do amiss We Are beholding to the infinite bounty and Goodness of God,
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which penalties are eternal upon impenitent Sinners for this reason among others, because the goodness and mercy of God is eminently shewn towards Men both in threatning and inflicting these punishments;
which penalties Are Eternal upon impenitent Sinners for this reason among Others, Because the Goodness and mercy of God is eminently shown towards Men both in threatening and inflicting these punishments;
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for hereby they may behold his severity against fin, and so break off the practices of it, that they may escape the punishments of the future state, which are inflicted because Men have been unreclaimable either by the mercies or severities of God towards them in this life.
for hereby they may behold his severity against fin, and so break off the practices of it, that they may escape the punishments of the future state, which Are inflicted Because Men have been unreclaimable either by the Mercies or severities of God towards them in this life.
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but the design of it is to vindicat the honour and rights of the injured person by such a way as himself shall judge most satisfactory to the ends of his Government.
but the Design of it is to Vindicates the honour and rights of the injured person by such a Way as himself shall judge most satisfactory to the ends of his Government.
but as they are subservient to the ends of his Government, and yet such is his kindness in that respect too, that he uses all means agreeable thereto to make them avoid being for ever miserable.
but as they Are subservient to the ends of his Government, and yet such is his kindness in that respect too, that he uses all means agreeable thereto to make them avoid being for ever miserable.
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the punishments in the life to come are aflicted because Sinners have been unreclaimable by either the mercies or punishments of this Life, and they are intended to deter Men from commiting those sins which will expose them to the wrath to come.
the punishments in the life to come Are afflicted Because Sinners have been unreclaimable by either the Mercies or punishments of this Life, and they Are intended to deter Men from committing those Sins which will expose them to the wrath to come.
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if we do not, we degenerate into the lower Rank of Animals, and very deservedly pull God's vengeance upon us for disappointing the end of our Creation, which was to serve our Creatour in all Faithfulness and Truth, it being a fault never to be forgiven for any Creature to say, that he is not beholding to God for giving him a Beeing, unless he may be freed from the dreadfull apprehensions of that everlasting punishment which is due against all such as wilfully offend so good and wise,
if we do not, we degenerate into the lower Rank of Animals, and very deservedly pull God's vengeance upon us for disappointing the end of our Creation, which was to serve our Creator in all Faithfulness and Truth, it being a fault never to be forgiven for any Creature to say, that he is not beholding to God for giving him a Being, unless he may be freed from the dreadful apprehensions of that everlasting punishment which is due against all such as wilfully offend so good and wise,
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I fear those ignorant People whose Religion hangs on a string of Beads, and whose Prayers are set upon Tallies, understand very little what true Sanctification imports, what reconciliation with the natur•, will and mind of God signifies;
I Fear those ignorant People whose Religion hangs on a string of Beads, and whose Prayers Are Set upon Tallies, understand very little what true Sanctification imports, what reconciliation with the natur•, will and mind of God signifies;
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we have the assistance of GOD'S Spirit to help and encourage our endeavours, and the promises of the Go•pel to assure us, that ou• labour shall not be in vain.
we have the assistance of GOD'S Spirit to help and encourage our endeavours, and the promises of the Go•pel to assure us, that ou• labour shall not be in vain.
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how did he tremble, when he found himself beset with Devils and damned Spirits ▪ On the other side Lazarus is comforted, because he did his work in this World, through much poverty and hardship he got at last to Heaven.
how did he tremble, when he found himself beset with Devils and damned Spirits ▪ On the other side Lazarus is comforted, Because he did his work in this World, through much poverty and hardship he god At last to Heaven.
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the Divine Providence hath made use of all the best and wisest methods to disabuse the enchanted reason of Man, that he may not be miserable, but happy for ever:
the Divine Providence hath made use of all the best and Wisest methods to disabuse the enchanted reason of Man, that he may not be miserable, but happy for ever:
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and if Men could be brought seriously to reflect on the dismal and astonishing events of a wicked life, they would never suffer themselves to be so much imposed upon by Cheats and Impost•••s, who recommend to them an implicite Faith, and a belief in such a state,
and if Men could be brought seriously to reflect on the dismal and astonishing events of a wicked life, they would never suffer themselves to be so much imposed upon by Cheats and Impost•••s, who recommend to them an implicit Faith, and a belief in such a state,
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The fears of one Party betray Men into Superstition, the vices of another into Atheism, the covetousness of a third draws them into most pernicious mistakes about the World to come.
The fears of one Party betray Men into Superstition, the vices of Another into Atheism, the covetousness of a third draws them into most pernicious mistakes about the World to come.
do they believe the immortality of the Soul, a future state, or a judgment to come? If they believe all this, to what a degree of madness do they act that will venture the fury of an Almighty vengeance for the sake of obeying one sort of Men who have contrived New and Antiscriptural Articles of Faith, who will run the hazard of forfeiting an eternal Happiness,
do they believe the immortality of the Soul, a future state, or a judgement to come? If they believe all this, to what a degree of madness do they act that will venture the fury of an Almighty vengeance for the sake of obeying one sort of Men who have contrived New and Antiscriptural Articles of Faith, who will run the hazard of forfeiting an Eternal Happiness,
and of being cast into an eternal Flame, because they fansie their Church is an infallible guide? whereas St. Paul (writting to the Romans) speaks not one word of their priviledge of infallibility,
and of being cast into an Eternal Flame, Because they fancy their Church is an infallible guide? whereas Saint Paul (writing to the Romans) speaks not one word of their privilege of infallibility,
then there are to be assigned two several acts of Faith, one of which is that judgment by which we acknowledge that word to be truly divine, the other is that assent which we give to all those things that are contained therein:
then there Are to be assigned two several acts of Faith, one of which is that judgement by which we acknowledge that word to be truly divine, the other is that assent which we give to all those things that Are contained therein:
notwithstanding it follows not upon this account that Faith is uncertain, for That, which arises not to the certainty of the science, is not therefore uncertain;
notwithstanding it follows not upon this account that Faith is uncertain, for That, which arises not to the certainty of the science, is not Therefore uncertain;
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for although that certainty, which is called Moral, be of an inferiour degree to Demonstration, yet it is a true certainty, leaves the mind satisfied and free from doubt.
for although that certainty, which is called Moral, be of an inferior degree to Demonstration, yet it is a true certainty, leaves the mind satisfied and free from doubt.
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when he hath not that certainty of evidence from the Arguments upon which the matter is grounded? It may be answered, that no Man can deny but there may be just cause why a Man may adhere to the objects of his Faith more strongly then the Arguments brought for the truth thereof do require:
when he hath not that certainty of evidence from the Arguments upon which the matter is grounded? It may be answered, that no Man can deny but there may be just cause why a Man may adhere to the objects of his Faith more strongly then the Arguments brought for the truth thereof do require:
this Man, if he duly attends and seriously considers, that it is God, who speaks, he will be wholly bent to yield obedience thereunto, he will entertain the word of God with the highest veneration, he will closely adhere to it,
this Man, if he duly attends and seriously considers, that it is God, who speaks, he will be wholly bent to yield Obedience thereunto, he will entertain the word of God with the highest veneration, he will closely adhere to it,
and he will be fully resolved to suffer and renounce all things rather then withdraw his assent from those matters of Faith which are contained in it, and confirmed by it.
and he will be Fully resolved to suffer and renounce all things rather then withdraw his assent from those matters of Faith which Are contained in it, and confirmed by it.
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Neither is there any knowledge which he doth so carefuly retain, nor is there any assent which he will suffer so hardly or with such difficulty to be forced from him:
Neither is there any knowledge which he does so carefully retain, nor is there any assent which he will suffer so hardly or with such difficulty to be forced from him:
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for the mind being enlightened by the holy Spirit, understands that any other speculative scientifical Doctrine doth little or nothing conduce to a happy and blessed life;
for the mind being enlightened by the holy Spirit, understands that any other speculative scientifical Doctrine does little or nothing conduce to a happy and blessed life;
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Wherefore all that now remains, is to make some short Reflections upon the Authours of Purgatory, and other new-invented Doctrin•• in the Church of Rome.
Wherefore all that now remains, is to make Some short Reflections upon the Authors of Purgatory, and other new-invented Doctrin•• in the Church of Room.
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of this I will give but one instance, which is their asserting, that the Bread and Wine in the Sacrament is changed into the real and substantial Body and Blood of Christ.
of this I will give but one instance, which is their asserting, that the Bred and Wine in the Sacrament is changed into the real and substantial Body and Blood of christ.
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how sh•ll I know〈 … 〉 that any thing is this or that: therefore I say, that this Doctrine is a gross invention of Men, contrary both to reason and sense.
how sh•ll I know〈 … 〉 that any thing is this or that: Therefore I say, that this Doctrine is a gross invention of Men, contrary both to reason and sense.
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Secondly, The Truths they do acknowledge, are made void by subtile distinctions, or equivocations: as for example, their Doctrine of Probability and of directing the intention;
Secondly, The Truths they do acknowledge, Are made void by subtle Distinctions, or equivocations: as for Exampl, their Doctrine of Probability and of directing the intention;
and there is nothing so contrary to the rules of Vertue and Conscience, but what some Romish Casuistical Doctour hath resolved to be good and practicable:
and there is nothing so contrary to the rules of Virtue and Conscience, but what Some Romish Casuistical Doctor hath resolved to be good and practicable:
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For the Christian Law is plain and obvious, void of all ambiguity or ensnaring speeches, free from all Sophistications, and windings of Language, never flies to words of a dubious or uncertain signification,
For the Christian Law is plain and obvious, void of all ambiguity or ensnaring Speeches, free from all Sophistications, and windings of Language, never flies to words of a dubious or uncertain signification,
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for this is a rational service, and a worsh•p most suitable to an imma•erial Beeing; it being the use of that in us, which is the highest and noblest of our Faculties. II. The veneration of Reliques;
for this is a rational service, and a worsh•p most suitable to an imma•erial Being; it being the use of that in us, which is the highest and Noblest of our Faculties. II The veneration of Relics;
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and for the living to worsh•p things that are dead, is unaccountable and irrational. III. The Invocation or worship of Angels and Saints, our Fell•w creatures, particularly of the Virgin Mary, to whom they make more Prayers then to our Savi•u• himself;
and for the living to worsh•p things that Are dead, is unaccountable and irrational. III. The Invocation or worship of Angels and Saints, our Fell•w creatures, particularly of the Virgae Marry, to whom they make more Prayers then to our Savi•u• himself;
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alt•ough Christ himself, as foreseeing the degeneracy of the Church in this thing, did ever restrain all ex•ravagant imaginations of honour due to her;
alt•ough christ himself, as Foreseeing the degeneracy of the Church in this thing, did ever restrain all ex•ravagant Imaginations of honour due to her;
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IV. They withhold the use of Scripture from the People, because, they say, Knowledge of the very Oracles of God will make them contentious and disobedient to Authority:
IV. They withhold the use of Scripture from the People, Because, they say, Knowledge of the very Oracles of God will make them contentious and disobedient to authority:
for revealing such a Doctrine to the World as this is, and thereby we should condemn the Apostles for making known such a Doctrine to Men, in a Tongue they understand;
for revealing such a Doctrine to the World as this is, and thereby we should condemn the Apostles for making known such a Doctrine to Men, in a Tongue they understand;
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Although Men may abuse the Knowledge of the Scripture, yet the abuse of a thing that is usefull, was never accounted a sufficient reason for the taking it away:
Although Men may abuse the Knowledge of the Scripture, yet the abuse of a thing that is useful, was never accounted a sufficient reason for the taking it away:
Bellarmine saith, that the Pope may declare vice to be vertue, and vertue vice: by this practice they attempt to change the reason of things, which all Mankind agree to be unalterable.
Bellarmine Says, that the Pope may declare vice to be virtue, and virtue vice: by this practice they attempt to change the reason of things, which all Mankind agree to be unalterable.
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But St. Paul is so far from allowing any Service to God in an unknown Tongue, that he calls it a piece of madness, 1 Cor. 14. 23. If the whole Church be come together into one place,
But Saint Paul is so Far from allowing any Service to God in an unknown Tongue, that he calls it a piece of madness, 1 Cor. 14. 23. If the Whole Church be come together into one place,
Now a Man would wonder, that any society of Men retaining the Name of Christians, should zealously press that to be necessary for the Christian Church, which St. Paul hath said to be a piece of madness.
Now a Man would wonder, that any society of Men retaining the Name of Christians, should zealously press that to be necessary for the Christian Church, which Saint Paul hath said to be a piece of madness.
for these make the Man of God perfect, and do richly furnish him for every good work, and by their help we are able to render a reason of the hope that is in us.
for these make the Man of God perfect, and do richly furnish him for every good work, and by their help we Are able to render a reason of the hope that is in us.
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In short, we tell the People, that the Scripture is the only rule of their faith, that it is full and perspicuous in all matters necessary for good life and practic•;
In short, we tell the People, that the Scripture is the only Rule of their faith, that it is full and perspicuous in all matters necessary for good life and practic•;
as others believe blindfold and with•ut reason, Therefore the Reformed Church, is honest in all its dealings, doth not deceive Men •e any w•yes of fraud or fa•shood, such as the whole Doctrine of Merit •s,
as Others believe blindfold and with•ut reason, Therefore the Reformed Church, is honest in all its dealings, does not deceive Men •e any w•yes of fraud or fa•shood, such as the Whole Doctrine of Merit •s,
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The premisses considered, we may conclude, that the Church of England had good reason to declare in her twenty second A••cle, that The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration,
The premises considered, we may conclude, that the Church of England had good reason to declare in her twenty second A••cle, that The Romish Doctrine Concerning Purgatory, Pardons, Worshipping and Adoration,
For the whole Scripture is against Purgatory; whe•ein w• rea•, 1 Joh. 1. 7. That the bloud of Jesus Christ cleanseth us from all sin ▪ that the Children of God who die in C••ist, do rest from their labours;
For the Whole Scripture is against Purgatory; whe•ein w• rea•, 1 John 1. 7. That the blood of jesus christ Cleanseth us from all since ▪ that the Children of God who die in C••ist, do rest from their labours;
The same Doctrine is taugh• b• ••• ancient Fathers of the Chu•ch• Tertullian sayes, it is an Injury to Christ, to maintain, that such as be called from hence by him, are in a state, that should be pitied. Thus St. Cyprian affi•ms, the Servants of God to have Peace and Rest,
The same Doctrine is taugh• b• ••• ancient Father's of the Chu•ch• Tertullian Says, it is an Injury to christ, to maintain, that such as be called from hence by him, Are in a state, that should be pitied. Thus Saint Cyprian affi•ms, the Servants of God to have Peace and Rest,
And Hilary observes in the Gospel of the Rich Man, and Lazarus, that every one is sent ei•her to Abraham's bosome, or to torments, as soon as this Life is ended.
And Hilary observes in the Gospel of the Rich Man, and Lazarus, that every one is sent ei•her to Abraham's bosom, or to torments, as soon as this Life is ended.
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that antiquity constantly taught, there was a Purgatory. Whereas the Grecians are so far from being of his Faith, that they do not believe it at this day.
that antiquity constantly taught, there was a Purgatory. Whereas the Greeks Are so Far from being of his Faith, that they do not believe it At this day.
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The oldest and best Authours, that I know to be on his side, are Plato in his Gorgias and Phoedo. Tully in the end of the Dream of Scipio, and Virgil in his sixth Aeneide. Tertullian likewise,
The oldest and best Authors, that I know to be on his side, Are Plato in his Gorgias and Phoedo. Tully in the end of the Dream of Scipio, and Virgil in his sixth Aeneide. Tertullian likewise,
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when he was an Heretick, seemed to favour his opinion, and Origen was very much of that Be•ief who acknowledges no other punishment after this life, but Purgatory - pains only.
when he was an Heretic, seemed to favour his opinion, and Origen was very much of that Be•ief who acknowledges no other punishment After this life, but Purgatory - pains only.
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Notwithstanding the Romish Clergy have the confidence to impose this extravagant Doctrine upon the World now, it was never heard of in the Church for the space of a Thousand years after the Birth of our Sayiour:
Notwithstanding the Romish Clergy have the confidence to impose this extravagant Doctrine upon the World now, it was never herd of in the Church for the Molle of a Thousand Years After the Birth of our Sayiour:
But as I have said, the Greek Church, the Muscovites and Russians, the Cophtites and Abassines, the Georgians and Armenians, could never be brought to submit to it. But this opinion:
But as I have said, the Greek Church, the Muscovites and Russians, the Copts and Abassines, the Georgians and Armenians, could never be brought to submit to it. But this opinion:
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with some others no less absurd and ridiculous, came into the World, when Ignorance and Interest had fatally depraved the Primitive purity of the Christian Faith and Worship.
with Some Others no less absurd and ridiculous, Come into the World, when Ignorance and Interest had fatally depraved the Primitive purity of the Christian Faith and Worship.
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yet if he doth not meet with a proportionable zeal in their Posterity, to oppose his designs it will not be hard to conjecture the success of a vigorous attacque; and a faint defence.
yet if he does not meet with a proportionable zeal in their Posterity, to oppose his designs it will not be hard to conjecture the success of a vigorous attack; and a faint defence.
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As we have no other rule of Faith and practice, then the Holy Scripture, let us reject all notorious innovations, that are obtruded upon us for fundamentals. As we are taught to be obedient to the supreme Magistrate, not only for Wrath, but Conscience sake; so we are bound to avoid the Communion of that Church, which claims a power of deposing him,
As we have no other Rule of Faith and practice, then the Holy Scripture, let us reject all notorious innovations, that Are obtruded upon us for fundamentals. As we Are taught to be obedient to the supreme Magistrate, not only for Wrath, but Conscience sake; so we Are bound to avoid the Communion of that Church, which claims a power of deposing him,
What obligations then have we to the Church, we are of, and to the Religion we profess, which hath delivered us from the Laws of the Roman Religion, that are written in Bloud;
What obligations then have we to the Church, we Are of, and to the Religion we profess, which hath Delivered us from the Laws of the Roman Religion, that Are written in Blood;
or blind obedience, but allows to every Christian a judgment•• of Discretion, who keeps within the bounds of due obedience and submission to his lawfull Superiours;
or blind Obedience, but allows to every Christian a judgment•• of Discretion, who keeps within the bounds of due Obedience and submission to his lawful Superiors;
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a Church, that hath no pardons at a set price for guilty persons, no forged miracles to amuse the credulous and ignorant, no pompous shews, Beads, Tickets, Agnus Dei's, Rosaries, to please the Vulgar, or to gratifie the superstitious.
a Church, that hath no Pardons At a Set price for guilty Persons, no forged Miracles to amuse the credulous and ignorant, no pompous shows, Beads, Tickets, Agnus Dei's, Rosaries, to please the vulgar, or to gratify the superstitious.
if we have any desire to hold the freedom of our Consciences, or any care for the eternal safety of our Souls, it behoves us to beware of the Emissaries of Rome, in whose success we must expect to forfeit all these interests;
if we have any desire to hold the freedom of our Consciences, or any care for the Eternal safety of our Souls, it behoves us to beware of the Emissaries of Room, in whose success we must expect to forfeit all these interests;
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Amongst other things that Church highly values it self upon the, Sacrament of Penance (as they call it) and as deeply blames and condemns the Church of England, and other Reformed Churches,
among other things that Church highly value's it self upon thee, Sacrament of Penance (as they call it) and as deeply blames and condemns the Church of England, and other Reformed Churches,
Let us not be imposed upon by the specious Name of Roman Catholick; it is a mere contradiction, one of the Pope's Bulls; as if he should say, universal particular, a Catholick Schismatick. Let us not be afraid to encounter this pretended Catholick with the Councils and Fathers;
Let us not be imposed upon by the specious Name of Roman Catholic; it is a mere contradiction, one of the Pope's Bulls; as if he should say, universal particular, a Catholic Schismatic. Let us not be afraid to encounter this pretended Catholic with the Councils and Father's;
But let them bound their Disputations on the Scripture onely, and an ordinary Protestant, well read in the Bible, may turn and wind their ablest Doctours;
But let them bound their Disputations on the Scripture only, and an ordinary Protestant, well read in the bible, may turn and wind their Ablest Doctors;
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for as among Papists, their ignorance in the Scripture chiefly upholds Popery; so amongst Protestants, the frequent and serious reading thereof will soonest baffle it.
for as among Papists, their ignorance in the Scripture chiefly upholds Popery; so among Protestants, the frequent and serious reading thereof will soonest baffle it.
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And we need not doubt of an entire conquest, if we add to this the amendment of our lives with all speed; left through impenitency, pride, luxury, bold and open Atheism, uncharitable jarring and pelting at one another;
And we need not doubt of an entire conquest, if we add to this the amendment of our lives with all speed; left through impenitency, pride, luxury, bold and open Atheism, uncharitable jarring and pelting At one Another;
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through stubborn disobedience to the Laws of GOD and Man, we run into that sottishly, which we seek so warily to avoid, the worst of Superstitions, that enervates and destroyes the whole design of Christianity. FINIS.
through stubborn disobedience to the Laws of GOD and Man, we run into that sottishly, which we seek so warily to avoid, the worst of Superstitions, that enervates and Destroys the Whole Design of Christianity. FINIS.
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THE Zealots of the Church of Rome, are wont to Glory of the singular advantages, in the Communion of that Church, especially in respect of the greater means and helps of Spiritual comfort, which they pretend are to be had there, above and beyond what are to be found amongst other Societies of Christians.
THE Zealots of the Church of Rome, Are wont to Glory of the singular advantages, in the Communion of that Church, especially in respect of the greater means and helps of Spiritual Comfort, which they pretend Are to be had there, above and beyond what Are to be found among other Societies of Christians.
And under that specious pretext, her Emissaries (who are w•nt according to the phrase of the Apostle, to creep into houses, and lead Captive silly Women, &c.) insinuate themselves into such of the People as have more Zeal then knowledge,
And under that specious pretext, her Emissaries (who Are w•nt according to the phrase of the Apostle, to creep into houses, and led Captive silly Women, etc.) insinuate themselves into such of the People as have more Zeal then knowledge,
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For that Confession to a Priest, and his Absolution thereupon obtained, is the only means appointed by God for the procuring of Pardon of all mortal sins commited after Baptism.
For that Confessi to a Priest, and his Absolution thereupon obtained, is the only means appointed by God for the procuring of Pardon of all Mortal Sins committed After Baptism.
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As for Original sin, or whatsoever actual transgressions may have been committed before Baptism, all those they acknowledge to be washed away in that sacred Laver.
As for Original since, or whatsoever actual transgressions may have been committed before Baptism, all those they acknowledge to be washed away in that sacred Laver.
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And for sins of Infirmity or Venial sins, these may be done away by several easy methods, by Contrition alone (say some,) nay, by Attrition alone (sayes others.) by Habitual Grace sayes a third, &c. But for mortal sins committed after a man is admitted into the Church by Baptism,
And for Sins of Infirmity or Venial Sins, these may be done away by several easy methods, by Contrition alone (say Some,) nay, by Attrition alone (Says Others.) by Habitual Grace Says a third, etc. But for Mortal Sins committed After a man is admitted into the Church by Baptism,
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This Sacrament of Penance therefore is called by them, Secunda Tabula post naufragium, the peculiar refuge of a lapsed Christian, the only Sanctuary of a guilty Conscience, the sole means of restoring such a person to Peace of Conscience, the Favour of God, and the hopes of Heaven.
This Sacrament of Penance Therefore is called by them, Secunda Tabula post Shipwreck, the peculiar refuge of a lapsed Christian, the only Sanctuary of a guilty Conscience, the sole means of restoring such a person to Peace of Conscience, the Favour of God, and the hope's of Heaven.
This ready and easie way (say they) hath God allowed men, of quiting all scores with himself, in the use of which they may have perfect peace in their Consciences,
This ready and easy Way (say they) hath God allowed men, of quiting all scores with himself, in the use of which they may have perfect peace in their Consciences,
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What a mighty defect is it therefore in the Protestant Churches, who wanting this Sacrament, want the principal ministry of reconciliation? And who would not joyn himself to the Society of that Church, where this great Case is so abundantly provided for? For if all this be true, he must be extreamly fool-hardy and deserve to perish, who will not be of that Communion from whence the way to Heaven is so very easie and obvious, no wonder therefore I say,
What a mighty defect is it Therefore in the Protestant Churches, who wanting this Sacrament, want the principal Ministry of reconciliation? And who would not join himself to the Society of that Church, where this great Case is so abundantly provided for? For if all this be true, he must be extremely foolhardy and deserve to perish, who will not be of that Communion from whence the Way to Heaven is so very easy and obvious, no wonder Therefore I say,
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and confess and sin again without any great danger, bnt it would be strange if the more Vertuous and Prudent also, did not out of more caution think it became them to comply with his expedient.
and confess and sin again without any great danger, but it would be strange if the more Virtuous and Prudent also, did not out of more caution think it became them to comply with his expedient.
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But however this course doth not please the Church of Rome, for reasons best known to themselves, which if we may guess at, the main seems to be this, they do not think it fit to let men be their own carvers,
But however this course does not please the Church of Rome, for Reasons best known to themselves, which if we may guess At, the main seems to be this, they do not think it fit to let men be their own carvers,
now if they may not be trusted with those Sacred Records, so as to inform themselves of the terms of the New Covenant, the conditions of the Pardon of sin,
now if they may not be trusted with those Sacred Records, so as to inform themselves of the terms of the New Covenant, the conditions of the Pardon of since,
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and especially the New Testament constantly, and conscientiously expounded and the People allowed to search the Scriptures and to see whither things be so or no, I see not, I say,
and especially the New Testament constantly, and conscientiously expounded and the People allowed to search the Scriptures and to see whither things be so or no, I see not, I say,
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Neither doth this way make them to pry into the secret thoughts of Men, as Auricular confession doth, wherein the Priest is not only made a Judge of mens estate,
Neither does this Way make them to pry into the secret thoughts of Men, as Auricular Confessi does, wherein the Priest is not only made a Judge of men's estate,
Moreover the church of England allows of private confessions also, as particularly in the Visitation of the sick, (which office extends also to them that are troubled in Mind or conscience,
Moreover the Church of England allows of private confessions also, as particularly in the Visitation of the sick, (which office extends also to them that Are troubled in Mind or conscience,
as well as to the afflicted in Body) where the Minister is directed to examine particularly the state of the Decumbents soul, to search and romage his conscience, to try his Faith, his Repentance, his Charity,
as well as to the afflicted in Body) where the Minister is directed to examine particularly the state of the Decumbents soul, to search and rummage his conscience, to try his Faith, his Repentance, his Charity,
It is the universality and necessity of it which they insist upon, for it is not with them a Matter of Ecclesiastical Discipline, to prevent the Scandal of the Society, to conserve the Reverence of the Church,
It is the universality and necessity of it which they insist upon, for it is not with them a Matter of Ecclesiastical Discipline, to prevent the Scandal of the Society, to conserve the reverence of the Church,
or such as may accidentally become necessary upon emergency as suppose upon the •trocity of some fact committed, the scandalousness of some persons former life, which may make him more doubtful of his Pardon, the weakness of his Judgment, the Melancholy of his Temper,
or such as may accidentally become necessary upon emergency as suppose upon the •trocity of Some fact committed, the scandalousness of Some Persons former life, which may make him more doubtful of his Pardon, the weakness of his Judgement, the Melancholy of his Temper,
If the first of these appear to be true, then (at the worst) the want of such an Auricular confession in the reformed Churches, can be but an irregularity, and no essential defect.
If the First of these appear to be true, then (At the worst) the want of such an Auricular Confessi in the reformed Churches, can be but an irregularity, and no essential defect.
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For so the Council of Trent determines, Sess. 4. canon 1. Si quis dixerit in Ecclesia catholica poenitentiam non esse vere & proprie Sacramentum pro fidelibus, quoties post Baptismum in peccata labentur, ipsi Deo reconciliandis a Domino nostro institutum, Anathema sit; i. e.
For so the Council of Trent determines, Sess. 4. canon 1. Si quis dixerit in Ecclesia catholica poenitentiam non esse vere & Properly Sacramentum Pro fidelibus, How often post Baptism in Peccata labentur, ipsi God reconciliandis a Domino nostro institutum, Anathema fit; i. e.
Let him be accursed, who shall affirm that Penance is not truly and properly a Sacrament instituted and appointed in the Universal Church, by our Lord Christ himself,
Let him be accursed, who shall affirm that Penance is not truly and properly a Sacrament instituted and appointed in the Universal Church, by our Lord christ himself,
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And in the Doctrinal part of that Decree they teach and assert more particularly; First, That our Saviour instituted this Sacrament expresly, Joh. 20. 22. 2. That this Sacrament consists of two parts, viz. The Matter and the Form;
And in the Doctrinal part of that decree they teach and assert more particularly; First, That our Saviour instituted this Sacrament expressly, John 20. 22. 2. That this Sacrament consists of two parts, viz. The Matter and the From;
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the matter of the Sacrament (or quasi materia, as they cautiously speak) is the act or acts of the Penitent, namely, contrition, confession, and Satisfaction;
the matter of the Sacrament (or quasi materia, as they cautiously speak) is the act or acts of the Penitent, namely, contrition, Confessi, and Satisfaction;
5. That this confession of Mortal sin be very exact and particular, together with all circumstances, especially such as speciem facti mutant, alter the kind or degree of sin,
5. That this Confessi of Mortal since be very exact and particular, together with all Circumstances, especially such as Specimen facti mutant, altar the kind or degree of since,
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I begine with the first, that it doth not appear that our Saviour hath instituted such an Auricular Confession, of such a Sacrament of Penance as the Church of Rome pretends and practises.
I begin with the First, that it does not appear that our Saviour hath instituted such an Auricular Confessi, of such a Sacrament of Penance as the Church of Room pretends and practises.
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And this is so manifest and notorious, that their own ancient Canonists and several of their learned Divines are ashamed of the pretence of Divine Institution founded upon this or any other passage of Scripture,
And this is so manifest and notorious, that their own ancient Canonists and several of their learned Divines Are ashamed of the pretence of Divine Institution founded upon this or any other passage of Scripture,
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It seemed to us an unsuperable difficulty heretofore, for a Man to perswade himself that in the Sacrament of the Eucharist Bread was transubstantiated into Flesh,
It seemed to us an unsuperable difficulty heretofore, for a Man to persuade himself that in the Sacrament of the Eucharist Bred was Transubstantiated into Flesh,
because it was against the express Testimony of Sense, yea, although for that there was the countenance of Five figurative (but mistaken) words to support the credulity;
Because it was against the express Testimony of Sense, yea, although for that there was the countenance of Five figurative (but mistaken) words to support the credulity;
How many Sacraments may not such men have if they please? What voluminous Creeds may not they swallow and digest? What Mountains may not such a wonderful Faith remove?
How many Sacraments may not such men have if they please? What voluminous Creeds may not they swallow and digest? What Mountains may not such a wondered Faith remove?
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But let us hear what they have to say for themselves, perhaps in the first place they will plead the Authority of the Council of Trent, which hath peremptorily determined the sense of the passage of the Gospel to the purpose aforesaid.
But let us hear what they have to say for themselves, perhaps in the First place they will plead the authority of the Council of Trent, which hath peremptorily determined the sense of the passage of the Gospel to the purpose aforesaid.
Indeed that Council in the third Canon of their fourteenth Session, doth damne all those who deny that a Sacrament of Penance and Auricular Confession is prescribed in that Text of St. John, or who apply it to any other purpose.
Indeed that Council in the third Canon of their fourteenth Session, does damn all those who deny that a Sacrament of Penance and Auricular Confessi is prescribed in that Text of Saint John, or who apply it to any other purpose.
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for what Councils (ever till now) brought a Text, and then imposed an Interpretation upon it contrary to the words? And then back'd that Interpretation with an Anathema? If the Text were plain or could be made so,
for what Councils (ever till now) brought a Text, and then imposed an Interpretation upon it contrary to the words? And then backed that Interpretation with an Anathema? If the Text were plain or could be made so,
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Besides if this course be allowed, I see not but a Council may bring in what Religion they please, having first made a Nose of Wax of the Holy Scripture,
Beside if this course be allowed, I see not but a Council may bring in what Religion they please, having First made a Nose of Wax of the Holy Scripture,
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for in such a case, if the words of the Gospel do not favour me, I can govern the sense and if the letter be silent or intractable, I can help that with an Interpretation;
for in such a case, if the words of the Gospel do not favour me, I can govern the sense and if the Letter be silent or intractable, I can help that with an Interpretation;
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for they say although indeed it is true it is not here expresly mentioned, yet it is certain that our Saviour in the Text before us instituted a Sacrament of penance and therefore Auricular Confession must necessarily be implied because absolution cannot be without confession.
for they say although indeed it is true it is not Here expressly mentioned, yet it is certain that our Saviour in the Text before us instituted a Sacrament of penance and Therefore Auricular Confessi must necessarily be implied Because absolution cannot be without Confessi.
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for we are now fallen from the consideration of the Divine Institution of Auricular confession in particular to that of a Sacrament of Penance in general, i. e. from direct proof to a subintelligitur. But we will follow them hither also,
for we Are now fallen from the consideration of the Divine Institution of Auricular Confessi in particular to that of a Sacrament of Penance in general, i. e. from Direct proof to a subintelligitur. But we will follow them hither also,
3. Whither if our Saviour (had done that which it is plain he hath not, that is,) had here instituted and appointed all those things, which by the church of Rome are required as the material parts of Penance,
3. Whither if our Saviour (had done that which it is plain he hath not, that is,) had Here instituted and appointed all those things, which by the Church of Room Are required as the material parts of Penance,
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1. For the first of these, we have no more to do but to consider the force and signification of this word Institution. Now that in the common use of men (especially of those which speak distinctly and understandingly) implies a setting up de novo or the appointing that to become a duty, which was not knowable,
1. For the First of these, we have no more to do but to Consider the force and signification of this word Institution. Now that in the Common use of men (especially of those which speak distinctly and understandingly) Implies a setting up de novo or the appointing that to become a duty, which was not knowable,
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For this word Institution is that which we use to express a positive command by, in opposition to that which is Moral in the strictest sense, and of natural obligation.
For this word Institution is that which we use to express a positive command by, in opposition to that which is Moral in the Strictest sense, and of natural obligation.
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and yet at the same time to tell us that the matter so (pretended to be) instituted, is no less then absosolutely necessary to the Salvation of Sinners?
and yet At the same time to tell us that the matter so (pretended to be) instituted, is no less then absosolutely necessary to the Salvation of Sinners?
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2. The second of these will easily be resolved by considering what we observed before from the Council of Trent, viz. that this Sacrament of Penance consists of Matter and Form;
2. The second of these will Easily be resolved by considering what we observed before from the Council of Trent, viz. that this Sacrament of Penance consists of Matter and From;
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but also Contrition and Satisfaction are wholly omitted and past over in silence by the Evangelist in this passage of Scripture, from whence they fetch their Sacrament of Penance:
but also Contrition and Satisfaction Are wholly omitted and passed over in silence by the Evangelist in this passage of Scripture, from whence they fetch their Sacrament of Penance:
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and is it not a wonderfully strange thing, that our Savionr should be supposed to institut a Sacrament without any Materials of it at all? Surely therefore this must be either a very Spiritual Sacrament, or none at all.
and is it not a wonderfully strange thing, that our Savior should be supposed to Institute a Sacrament without any Materials of it At all? Surely Therefore this must be either a very Spiritual Sacrament, or none At all.
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Suppose our Saviour instead of that accurat form in which he instituted the Eucharist had only said I would have you my Disciples and all that shall believe on my Name to keep a Memorial of me when I am gone:
Suppose our Saviour instead of that accurate from in which he instituted the Eucharist had only said I would have you my Disciples and all that shall believe on my Name to keep a Memorial of me when I am gone:
and therefore we see our Saviour is the most express and particular therein that can be, for he takes Bread, blesses it, breakes it, gives it to them, saying, Take eat, this is my Body, &c. and after Supper he takes the Cup, blesses it, gives it to them, saying, Drink ye all of this,
and Therefore we see our Saviour is the most express and particular therein that can be, for he Takes Bred, Blesses it, breaks it, gives it to them, saying, Take eat, this is my Body, etc. and After Supper he Takes the Cup, Blesses it, gives it to them, saying, Drink you all of this,
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for this is the New Testament in my Blood, &c. and then adds, Do this in remembrance of Me. Now who is there that observes this accuracy of our Saviour in the Eucharist, can imagine that he should intend to institute a Sacrament of Penance,
for this is the New Testament in my Blood, etc. and then adds, Do this in remembrance of Me. Now who is there that observes this accuracy of our Saviour in the Eucharist, can imagine that he should intend to institute a Sacrament of Penance,
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and that as necessary to Salvation (in the Opinion of the Romanists) as the other, only with this Form of words, Whosoever sins ye remit, they are remitted, &c. and without the least mention of Confession, Contrition,
and that as necessary to Salvation (in the Opinion of the Romanists) as the other, only with this From of words, Whosoever Sins you remit, they Are remitted, etc. and without the least mention of Confessi, Contrition,
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until the times of Peter Lombard. But all this notwithstanding, and properly speaking, this Rite of Penance taking it altogether (and even supposing whatsoever the Romanists can suppose to belong to it) cannot be reputed a Sacrament, according to the allowed definitions of a Sacrament delivered by their own Divines.
until the times of Peter Lombard. But all this notwithstanding, and properly speaking, this Rite of Penance taking it altogether (and even supposing whatsoever the Romanists can suppose to belong to it) cannot be reputed a Sacrament, according to the allowed definitions of a Sacrament Delivered by their own Divines.
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Some of them define a Sacrament thus, Sacramentum est corporale elementum foris sensibiliter propositum, ex similitudine repraesentans & ex institutione significans,
some of them define a Sacrament thus, Sacramentum est corporal Elementum Foris sensibiliter propositum, ex Similitude repraesentans & ex Institution significans,
both which definitions are acknowledged and applauded by the Jesuite Becanus: And the plain truth is a Sacrament cannot be better exprest in so few words,
both which definitions Are acknowledged and applauded by the Jesuit Becanus: And the plain truth is a Sacrament cannot be better expressed in so few words,
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and thereby to give us sensible Tokens or Pleges of what he had promised in his Written word, to the intent that our dulness might be relieved, and our Faith assisted;
and thereby to give us sensible Tokens or Pleges of what he had promised in his Written word, to the intent that our dullness might be relieved, and our Faith assisted;
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Thus by Baptismal wash•ng he gives us a sensible token and representation of our regeneration, and the washing away of our sins by the Blood of Christ;
Thus by Baptismal wash•ng he gives us a sensible token and representation of our regeneration, and the washing away of our Sins by the Blood of christ;
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and by the participation of Bread and Wine in the Lords Supper we have a Token and Symbol of our Union with Christ, our Friendship with God and communion with each other ▪
and by the participation of Bred and Wine in the lords Supper we have a Token and Symbol of our union with christ, our Friendship with God and communion with each other ▪
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But now it is manifest there is no such thing as this in their Sacrament of Penance (as even Bellarmine himself confesses.) For they do not say or mean that the Absolution of the Priest is a Token or Emblem of God's forgiveness,
But now it is manifest there is no such thing as this in their Sacrament of Penance (as even Bellarmine himself Confesses.) For they do not say or mean that the Absolution of the Priest is a Token or Emblem of God's forgiveness,
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but also without any thing Figurative, Symbolical, or Significative which seems to be as expresly contrary to their own Doctrine in the aforesaid definitions as to the truth it self.
but also without any thing Figurative, Symbolical, or Significative which seems to be as expressly contrary to their own Doctrine in the aforesaid definitions as to the truth it self.
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it deserves observation, that whereas in those other acknowledged Sacraments, the Priest in God's Name delivers to us the Pledges and Symbols of Divine Grace, Here in this of Penance we must bring all the material parts and Pledges our selves,
it deserves observation, that whereas in those other acknowledged Sacraments, the Priest in God's Name delivers to us the Pledges and Symbols of Divine Grace, Here in this of Penance we must bring all the material parts and Pledges our selves,
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and in the Eucharist delivers to us the consecrated Elements in token of the Divine Grace, contrary-wise here in Penance we must on our parts bring with us contrition, confession,
and in the Eucharist delivers to us the consecrated Elements in token of the Divine Grace, contrariwise Here in Penance we must on our parts bring with us contrition, Confessi,
for so long as I have made appear that private confession is not instituted, it was not so very material to consider whither penance could be a Sacrament or no;
for so long as I have made appear that private Confessi is not instituted, it was not so very material to Consider whither penance could be a Sacrament or no;
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but this I added to shew the imperious dictates of that church, and their extravagancy in imposing the most sacred Names upon their own inventions, thereby to give them the greater veneration with the People.
but this I added to show the imperious dictates of that Church, and their extravagancy in imposing the most sacred Names upon their own Inventions, thereby to give them the greater veneration with the People.
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for they will yet urge, that wihther or no we will call it a Sacrament which our Saviour institutes in the Text before us, it is however certain here is a Power conferred on the Apostles,
for they will yet urge, that wihther or no we will call it a Sacrament which our Saviour institutes in the Text before us, it is however certain Here is a Power conferred on the Apostles,
and not only understand the matter of fact, but all the circumstances which may aggravate or extenuate it, all which cannot be attained without the Confession of the party,
and not only understand the matter of fact, but all the Circumstances which may aggravate or extenuate it, all which cannot be attained without the Confessi of the party,
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But I crave leave to demand in the first place, Is it certain that upon such a confession as they require, the Priest (as such) will be able to make a right judgment of a Mans case that addresses himself to him, especially considering the intricacy of some cases,
But I crave leave to demand in the First place, Is it certain that upon such a Confessi as they require, the Priest (as such) will be able to make a right judgement of a men case that Addresses himself to him, especially considering the intricacy of Some cases,
upon this account are those memorable words of St. Austin confess. lib. 10. c. 3. Quid mihi ergo est cum hominibus ut audiant confessiones meas, qua•i ipsi sanaturi sint omnes languores meos,
upon this account Are those memorable words of Saint Austin confess. lib. 10. c. 3. Quid mihi ergo est cum hominibus ut Audient confessiones meas, qua•i ipsi sanaturi sint omnes languores meos,
& unde sciunt cum a meipso de meipso audiunt, an verum dicam? Quandoquidem nemo scit hominum quid agitur in homine, nisi spiritus hominis qui in ipso est. i. e.
& unde sciunt cum a meipso de meipso Audiunt, an verum dicam? Quandoquidem nemo scit hominum quid agitur in homine, nisi spiritus hominis qui in ipso est. i. e.
To what purpose should I Confess my sins to Men who cannot heal my wounds? For how shall they (who know nothing of my heart but by my own Confession) know whither I say true or no? For no one knowes what is in Man,
To what purpose should I Confess my Sins to Men who cannot heal my wounds? For how shall they (who know nothing of my heart but by my own Confessi) know whither I say true or no? For no one knows what is in Man,
sins in thought only, or as the Council expresses it against the ninth and tenth Commandments? Of open •ins and publick scandals the Church hath cognizance,
Sins in Thought only, or as the Council Expresses it against the ninth and tenth commandments? Of open •ins and public scandals the Church hath cognizance,
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and therefore here the Officers of the Church may dispense her Authority, and Remit or Retain (as we shall see more by and by;) but in secret sins where only GOD is injured,
and Therefore Here the Officers of the Church may dispense her authority, and Remit or Retain (as we shall see more by and by;) but in secret Sins where only GOD is injured,
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and to that which he is only privy, what hath the Church to do, unless they be volunlarily discovered to her? Otherwise they are properly reserved Cases to the Tribunal of God
and to that which he is only privy, what hath the Church to do, unless they be volunlarily discovered to her? Otherwise they Are properly reserved Cases to the Tribunal of God
Thirdly, I would be bold to enquire farther, why may not sins especially such as we last named, be Remitted upon Confession to God, without Confession to the Priest also? And I the rather ask this for these two reasons,
Thirdly, I would be bold to inquire farther, why may not Sins especially such as we last nam, be Remitted upon Confessi to God, without Confessi to the Priest also? And I the rather ask this for these two Reasons,
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I observe that their own Schoolmen acknowledge sins to be remitted under the Gospel by the Priest without any Confession to Men, particularly in the Administration of Baptism, by which it plainly appears, that Confession is not implied in the nature of Remission,
I observe that their own Schoolmen acknowledge Sins to be remitted under the Gospel by the Priest without any Confessi to Men, particularly in the Administration of Baptism, by which it plainly appears, that Confessi is not implied in the nature of Remission,
but one may be had without the other, and then why may not a sinner after Baptism, hope for Pardon upon his contrite and devout application to the Word and Sacraments, without this new device and pick-lock of Conscience, Auricular Confession. But so much for that.
but one may be had without the other, and then why may not a sinner After Baptism, hope for Pardon upon his contrite and devout application to the Word and Sacraments, without this new device and picklock of Conscience, Auricular Confessi. But so much for that.
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as the Romanists pretend, and as the Council of Trent asserts, Sessi. 14 Chap. 5. This inquiry is not into matter of Law or Divine Right, as the former was,
as the Romanists pretend, and as the Council of Trent asserts, Sessi. 14 Chap. 5. This inquiry is not into matter of Law or Divine Right, as the former was,
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1. Because this is the ground which the Old Roman Canonists wholly went upon, (as I noted before;) they exploded all pretence of Divine Institution in the case,
1. Because this is the ground which the Old Roman Canonists wholly went upon, (as I noted before;) they exploded all pretence of Divine Institution in the case,
Forasmuch as if on the one side it be made apparent that such a Rite hath been of constant use in the Christian Church, it will afford a great presumption that it took its rise at first from Divine Institution, notwithstanding all we have offered to the contrary.
Forasmuch as if on the one side it be made apparent that such a Rite hath been of constant use in the Christian Church, it will afford a great presumption that it took its rise At First from Divine Institution, notwithstanding all we have offered to the contrary.
because it is by no means probable, that if there had been a Divine Law in the case, that such a thing would have been generally neglected by the Christian Church.
Because it is by no means probable, that if there had been a Divine Law in the case, that such a thing would have been generally neglected by the Christian Church.
Now for the clearing of this, though I am here only upon the defensive, and so bound to no more then to examine the proofs which the Romanists bring for their pretensions,
Now for the clearing of this, though I am Here only upon the defensive, and so bound to no more then to examine the proofs which the Romanists bring for their pretensions,
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as to be typified in the Law (as the Romanists teach) as well as instituted in the Gospel and practised by the whole Church, one might seem justly to wonder how it comes to pass that there should be no mention,
as to be typified in the Law (as the Romanists teach) as well as instituted in the Gospel and practised by the Whole Church, one might seem justly to wonder how it comes to pass that there should be no mention,
he exemplified the other Sacraments before he prescribed his Apostles to administer them, and one would have thought such an Instance of his example had been more necessary in this business of Penance, rather then any other,
he exemplified the other Sacraments before he prescribed his Apostles to administer them, and one would have Thought such an Instance of his Exampl had been more necessary in this business of Penance, rather then any other,
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because he daily conversed with sinners he reproved them, instructed them, healed them, pardoned them, but never brought any of them to such a Confession as we are treating of;
Because he daily conversed with Sinners he reproved them, instructed them, healed them, pardoned them, but never brought any of them to such a Confessi as we Are treating of;
they went about preaching the Gospel, calling Men to Repentance, erecting and governing Churches, but never set themselves down in a Confessors chair for Penitents, secretly to tell them in their Ear, the story of their vicious Lives;
they went about preaching the Gospel, calling Men to Repentance, erecting and governing Churches, but never Set themselves down in a Confessors chair for Penitents, secretly to tell them in their Ear, the story of their vicious Lives;
it is true also that St. James chap. 5. 16. advises the Christians to confess their faults one to another, (which is made a mighty evidence in this Case;) but it is as true, that this was spoken in an extraordinary case,
it is true also that Saint James chap. 5. 16. advises the Christians to confess their Faults one to Another, (which is made a mighty evidence in this Case;) but it is as true, that this was spoken in an extraordinary case,
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as appears verse 14. in bodily sickness and distress of Conscience, they are advised to lay open their condition, in order to Relief and Succour, by the more ardent and affectionate Prayers of those who should be privy to it,
as appears verse 14. in bodily sickness and distress of Conscience, they Are advised to lay open their condition, in order to Relief and Succour, by the more Ardent and affectionate Prayers of those who should be privy to it,
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but it is not made a standing and universal Rule for all Men to comply with it, whither they be sick or well, in prosperity or adversity, perplexed or quiet in their Consciences, much less of Sacramental and Necessary Obligation, as in the Roman Church.
but it is not made a standing and universal Rule for all Men to comply with it, whither they be sick or well, in Prosperity or adversity, perplexed or quiet in their Consciences, much less of Sacramental and Necessary Obligation, as in the Roman Church.
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3. Let us go on in the next Ages after the Apostles, for about two hundred years we hear not one word of this kind of Confession, which we enquire for.
3. Let us go on in the next Ages After the Apostles, for about two hundred Years we hear not one word of this kind of Confessi, which we inquire for.
Indeed the Writings of that time which are extant, are not many, but if this business had Been of such consequence as is pretended, it is strange that those Holy Men Ignatius, Clemens, and Justin Martyr, should not have made mention of it.
Indeed the Writings of that time which Are extant, Are not many, but if this business had Been of such consequence as is pretended, it is strange that those Holy Men Ignatius, Clemens, and Justin Martyr, should not have made mention of it.
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Indeed Bellarmine brings us one instance within this Period, and that is from Irenaeus, who speaking of certain Women who had been abused by Marcion the Heretick, saith they afterwards came and confessed, with shame and sorrow, to the Church.
Indeed Bellarmine brings us one instance within this Period, and that is from Irnaeus, who speaking of certain Women who had been abused by Marcion the Heretic, Says they afterwards Come and confessed, with shame and sorrow, to the Church.
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This that Ancient writer makes manifest to be his Sense in his Book de Poenitentia in these words Plerumque vero jejuniis preces alere, ingemiscere, lachrymari,
This that Ancient writer makes manifest to be his Sense in his Book de Penitence in these words Plerumque vero jejuniis preces alere, ingemiscere, lachrymari,
& mugire dies noctesque ad Dominum Deum tuum, Presbyteris advolvi, & aris (or rather charis) Dei adgeniculari, omnibus fratribus legationes suae deprecationis injungere, haec omnia ex homologesis ut poenitentiam commendet, &c. The penitent often joyns Fasting to his Prayers, Weeps, Wails and moans night and day before God, casts himself at the feet of the Priests, kneels to all holy people, and intreats all the Brethren to be his Intercessors with God Almighty for his Pardon:
& Mugire die noctesque ad Dominum God tuum, Presbyters advolvi, & aris (or rather charis) Dei adgeniculari, omnibus fratribus legationes suae deprecationis injungere, haec omnia ex homologesis ut poenitentiam commendet, etc. The penitent often joins Fasting to his Prayers, Weeps, Wails and moans night and day before God, Cast himself At the feet of the Priests, kneels to all holy people, and intreats all the Brothers to be his Intercessors with God Almighty for his Pardon:
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Coimus in Caetum, &c. ibidem exhortationes, castigationes & censura divina nam & judicatur magno cum pondere ut apud certos de Dei conspectu, summumque futuri judicii praejudicium est si quis ita deliquerit ut a communione, &c. religetur; we have (saith he) in our Ecclesiastical Assemblies, a Spiritual Judicature,
Come in Caetum, etc. ibidem exhortationes, castigationes & Censure Divine nam & judicatur magno cum ponder ut apud Certos de Dei conspectu, summumque Future Judicii praejudicium est si quis ita deliquerit ut a communion, etc. religetur; we have (Says he) in our Ecclesiastical Assemblies, a Spiritual Judicature,
for we have the Testimony of Beatus Rhenanus, one of the Roman Church and of great insight into Ecclesiastical Affairs, who gives us this account of Tertullian and his times, nihil illum de clancularia illa poenitentia loqui, quae id temporis penitus ignorabatur;
for we have the Testimony of Beatus Rhenanus, one of the Roman Church and of great insight into Ecclesiastical Affairs, who gives us this account of Tertullian and his times, nihil Ilum de clancularia illa Penitence loqui, Quae id Temporis penitus ignorabatur;
there was no such thing as secret or Clancular Confession in use in Tertullian's time, which was a thing not so much as known by the Christian Church in those dayes.
there was no such thing as secret or Clancular Confessi in use in Tertullian's time, which was a thing not so much as known by the Christian Church in those days.
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So it was also in Origen 's time, and once for all, to deliver the Custom of the Church in those times, touching this particular, I will add the words of the Historian, Rei ad terram se pronos abjiciunt, &c. they that are Conscious to themselves to have offended, fall down flat upon the ground with Weeping and Lamentations in the Church, on the other side the Bishop runs to them with tears in his Eyes,
So it was also in Origen is time, and once for all, to deliver the Custom of the Church in those times, touching this particular, I will add the words of the Historian, Rei ad terram se pronos abjiciunt, etc. they that Are Conscious to themselves to have offended, fallen down flat upon the ground with Weeping and Lamentations in the Church, on the other side the Bishop runs to them with tears in his Eyes,
and falls down to the ground also in token of Sorrow and compassion, and the whole congregation in the mean while sympathizing with both, is overwhelmed with tears, &c.
and falls down to the ground also in token of Sorrow and compassion, and the Whole congregation in the mean while sympathizing with both, is overwhelmed with tears, etc.
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which sure will not invalidate his Testimony; his words are these, Apparet tempore Hier••••• nondum institutam fuisse secretam admissor•m Confessionem.
which sure will not invalidate his Testimony; his words Are these, Appears tempore Hier••••• Nondum institutam Fuisse secretam admissor•m Confessionem.
〈 ◊ 〉 in hoc labuntur Theologi quidam parum attenti, quod quae veteres soribunt de publica & generali confessione, ea trabunt ad occultam & longe diversi generis, i. e.
〈 ◊ 〉 in hoc labuntur Theologians quidam Parum attenti, quod Quae veteres soribunt de Public & generali Confessi, ea trabunt ad occultam & long diversi Generis, i. e.
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It is evident (saith he) that in St. Jerom's time (which was about Four hundred years after our Saviour) there was no such thing as Secret Confession in use;
It is evident (Says he) that in Saint Jerom's time (which was about Four hundred Years After our Saviour) there was no such thing as Secret Confessi in use;
but the mistake is that some few latter and inconsiderate Divines have taken the instances of general and publick Confession then practised for arguments of that Auricular Confession which is now used,
but the mistake is that Some few latter and inconsiderate Divines have taken the instances of general and public Confessi then practised for Arguments of that Auricular Confessi which is now used,
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Thus we have traced the current of Antiquity for Four or Five hundred years to search for the Head of this Nilus, the source and rise of that kind of Confession which is so highly magnified by the Church of Rome, but hitherto we have found nothing of it,
Thus we have traced the current of Antiquity for Four or Five hundred Years to search for the Head of this Nilus, the source and rise of that kind of Confessi which is so highly magnified by the Church of Rome, but hitherto we have found nothing of it,
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and this methinks should be sufficient to stagger an impartial inquirer, (at least it is as much as can be expected in so short a Treanse as this is intended to be) and may satisfy the unprejudicat that there is little of Antiquity to favour this Rite,
and this methinks should be sufficient to stagger an impartial inquirer, (At least it is as much as can be expected in so short a Treanse as this is intended to be) and may satisfy the unprejudicat that there is little of Antiquity to favour this Rite,
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nevertheless, merely because that word signifies Confession properly, and nothing else, these Romish Sophisters, where they find this word Exomologesis, force it into an Argument for that Confession, which they contend for;
nevertheless, merely Because that word signifies Confessi properly, and nothing Else, these Romish Sophisters, where they find this word Exomologesis, force it into an Argument for that Confessi, which they contend for;
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A cast of his skill in this way, Bellarmine gives us in Irenaeus, the very first Authour he cites for Auricular Confession in the last quoted Book and Chapter of his Writings De Sacramentis.
A cast of his skill in this Way, Bellarmine gives us in Irnaeus, the very First Author he cites for Auricular Confessi in the last quoted Book and Chapter of his Writings De Sacramentis.
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but generally intending that which is Publick, it is common with those of the church of Rome, to lay hold of all such sayings as were intended to perswade to,
but generally intending that which is Public, it is Common with those of the Church of Room, to lay hold of all such sayings as were intended to persuade to,
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and incourage publick confessions, and to apply them to Auricular or clancular confessions, thus particularly the aforesaid Author does by Tertullian in his citation of him.
and encourage public confessions, and to apply them to Auricular or clancular confessions, thus particularly the aforesaid Author does by Tertullian in his Citante of him.
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whereas I say, they recommend this an expression of Zeal, or a prudent expedient, or at most as necessary only in some cases pro hic & nunc. These great Patrons of Auricular confession do with their usual artifice apply all these passages, to prove it to be a standing and universally necessary duty, a Law to all Christians, this is a very common sault amongst them,
whereas I say, they recommend this an expression of Zeal, or a prudent expedient, or At most as necessary only in Some cases Pro hic & nunc. These great Patrons of Auricular Confessi do with their usual artifice apply all these passages, to prove it to be a standing and universally necessary duty, a Law to all Christians, this is a very Common salt among them,
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Hitherto inquiring into the most Ancient and Purest Times of the Church, by the Writings of the Fathers of those times, we have not been able to discover any sufficient ground for such an Auricular confession,
Hitherto inquiring into the most Ancient and Purest Times of the Church, by the Writings of the Father's of those times, we have not been able to discover any sufficient ground for such an Auricular Confessi,
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But now after all I m•st acknowledge there is a passage in Ecclasiastical History which seems to promise us satisfaction wherein and 〈 … 〉 by n• me• 〈 … 〉 sl•ghtly passed over 〈 … 〉 it is the famous story of Nect•rius Bishop of Constantin•ple; and Predecessor to St. Chrysostom, which happen'd something loss then Four hundred years after our Saviour.
But now After all I m•st acknowledge there is a passage in Ecclasiastical History which seems to promise us satisfaction wherein and 〈 … 〉 by n• me• 〈 … 〉 sl•ghtly passed over 〈 … 〉 it is the famous story of Nect•rius Bishop of Constantin•ple; and Predecessor to Saint Chrysostom, which happened something loss then Four hundred Years After our Saviour.
In the time of this Nectarius there was (it seems) a custome in that church (as also in most others) that one of the Presbyters of greatest Piety, Wisdom,
In the time of this Nectarius there was (it seems) a custom in that Church (as also in most Others) that one of the Presbyters of greatest Piety, Wisdom,
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But she proceeding on very particularly in her confessions, at last amongst other things comes to declare that a certain Deacon of that church had lien with her;
But she proceeding on very particularly in her confessions, At last among other things comes to declare that a certain Deacon of that Church had lain with her;
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partly in detestation of so foul an Action of the Deacon, but principally in contemplation of the Dishonour and Scandal thereby reflected on the whole Church.
partly in detestation of so foul an Actium of the Deacon, but principally in contemplation of the Dishonour and Scandal thereby reflected on the Whole Church.
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and being very anxious what to do in this case, at last by the Council of one Eudaemon a Presbyter of that Church, he resolves thenceforth to abolish the Office of Penitentiary, both to extinguish the present flame,
and being very anxious what to do in this case, At last by the Council of one Eudaemon a Presbyter of that Church, he resolves thenceforth to Abolah the Office of Penitentiary, both to extinguish the present flame,
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but this if we take it in the gross, and look no farther then so, will not do much towards the deciding of the present controversie, we will therefore examine things a little more narrowly by the help of such hints as those Writters afford us, perhaps we may make good use of it at last; and to this purpose,
but this if we take it in the gross, and look no farther then so, will not do much towards the deciding of the present controversy, we will Therefore examine things a little more narrowly by the help of such hints as those Writters afford us, perhaps we may make good use of it At last; and to this purpose,
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1. I observe in the first place, that though at the first blush here seem to be an early and great example of that Auricular Con••ssion which we oppose,
1. I observe in the First place, that though At the First blush Here seem to be an early and great Exampl of that Auricular Con••ssion which we oppose,
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First, In the Auricular Confession in the Story, there is some remainder of the ancient Discipline of the Church (whose Confessions used to be open and publick,
First, In the Auricular Confessi in the Story, there is Some remainder of the ancient Discipline of the Church (whose Confessions used to be open and public,
To confirm which, Secondly, This Penitentiary it seems was bound (as there was occasion) to discover the matters (opened to him in secret) to the Church,
To confirm which, Secondly, This Penitentiary it seems was bound (as there was occasion) to discover the matters (opened to him in secret) to the Church,
there was no pretence of a Sale of Confession in this Case, as in the Church of Rome, by Vertue of which a Man may confess and go on to sin again secretly, without danger of being brought upon the Stage, whatsoever the atrocity of his Crime be,
there was no pretence of a Sale of Confessi in this Case, as in the Church of Rome, by Virtue of which a Man may confess and go on to since again secretly, without danger of being brought upon the Stage, whatsoever the atrocity of his Crime be,
and this appears, amongst other things, by the account which the Historian gives us of the consequence of abolishing it, viz. That now every Man is left to his own conscience about his partaking of the holy Mysteries;
and this appears, among other things, by the account which the Historian gives us of the consequence of abolishing it, viz. That now every Man is left to his own conscience about his partaking of the holy Mysteres;
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but they lay the Heat of its first rise about the time of the Decian Persecution, which was about Two hundred years after our Saviour, I confess Nicephorus would perswade us of its greater Antiquity,
but they lay the Heat of its First rise about the time of the Decian Persecution, which was about Two hundred Years After our Saviour, I confess Nicephorus would persuade us of its greater Antiquity,
and that it was rather revived, then instituted at that time, for he speaking of the bringing it into use at the Decian Persecution saith, Ecclesiasticco canoni heremenos, i. e.
and that it was rather revived, then instituted At that time, for he speaking of the bringing it into use At the Decian Persecution Says, Ecclesiasticco Canon heremenos, i. e.
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but the Truth seems to be (as Valesius very ingenuously acknowledges) only this, that here was a mistake of the import of the words of the Historian, who saith only that when the Church had chosen their Penitentiary canoni prosethesan, they added him to the Canon, that is to the number of those in the Matricula or Roll of such as were to be maintained in and by the Church,
but the Truth seems to be (as Valesius very ingenuously acknowledges) only this, that Here was a mistake of the import of the words of the Historian, who Says only that when the Church had chosen their Penitentiary Canon prosethesan, they added him to the Canon, that is to the number of those in the Matricula or Roll of such as were to be maintained in and by the Church,
as Nicephorus carelesly or wilfully mistakes Besides afterwards when the Historian observes that the Novatians universally withstood this Order from the beginning of it, he calls it prostheken tauten q. d.
as Nicephorus carelessly or wilfully mistakes Beside afterwards when the Historian observes that the Novatians universally withstood this Order from the beginning of it, he calls it prostheken tauten q. worser.
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and what by the compassionate reception which the Church gave to Penitents, and her ardent Prayers for them, what by the earnest harangues of Holy Men to move People to repentance, abundance were inclined to confess their sins,
and what by the compassionate reception which the Church gave to Penitents, and her Ardent Prayers for them, what by the earnest harangues of Holy Men to move People to Repentance, abundance were inclined to confess their Sins,
and this confession being till that time accustomed to be open, and publick in the face of the congregation, it must needs happen (all those circumstances considered together) that a great many things would be brought upon the Stage, the Publication of which would be attended with great inconveniences;
and this Confessi being till that time accustomed to be open, and public in the face of the congregation, it must needs happen (all those Circumstances considered together) that a great many things would be brought upon the Stage, the Publication of which would be attended with great inconveniences;
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for some sins are of that Nature, that they scarce can take Air without spreading a contagion, some confessions would make sport for light and vain Persons,
for Some Sins Are of that Nature, that they scarce can take Air without spreading a contagion, Some confessions would make sport for Light and vain Persons,
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and besides abundance of other inconveniences (easy to be imagined by any one) the publication of some sins might expose the Penitents to the severity of the Pagan criminal Judge;
and beside abundance of other inconveniences (easy to be imagined by any one) the publication of Some Sins might expose the Penitents to the severity of the Pagan criminal Judge;
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upon these and such like considerations, the church thought fit therefore (as I have intimated before) to appoint one wise and very grave Person in her steed to receive the confessions;
upon these and such like considerations, the Church Thought fit Therefore (as I have intimated before) to appoint one wise and very grave Person in her steed to receive the confessions;
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and desired to be restored again to her Society should acknowledge their faults, and make all the Penitent satisfaction that was possible for them to perform, that so neither they may be too easily tempted to do so again by the gentleness of the remedy,
and desired to be restored again to her Society should acknowledge their Faults, and make all the Penitent satisfaction that was possible for them to perform, that so neither they may be too Easily tempted to do so again by the gentleness of the remedy,
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but yet on the other side, considering wisely the inconveniences of publick Penance in some cases (as I specified before) she therefore took this middle course;
but yet on the other side, considering wisely the inconveniences of public Penance in Some cases (as I specified before) she Therefore took this middle course;
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namely she appointed a publick Confessor, who having first heard privatly the several cases of the Penitents, should bring into publick, only such of them as (without incurring any of the aforsaid dangers) might be made examplary.
namely she appointed a public Confessor, who having First herd privately the several cases of the Penitents, should bring into public, only such of them as (without incurring any of the aforesaid dangers) might be made exemplary.
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That whereas the generality of the Orthodox closed presently with this wise temperament, the Novatians only, those conceited Non-conformists, rejected prosiheken tauten this expedient as a new invention;
That whereas the generality of the Orthodox closed presently with this wise temperament, the Novatians only, those conceited nonconformists, rejected prosiheken tauten this expedient as a new invention;
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However this is gained, which is my point, that the Church of Rome is no• countenanced in her practice of private and clancular confessions, by the general usage of the Church; as they pretend.
However this is gained, which is my point, that the Church of Room is no• countenanced in her practice of private and clancular confessions, by the general usage of the Church; as they pretend.
but on the contrary plain Evidence against them, for Socrates, who is the first and principal relater of this whole story saith he was personally acquainted with this Presbyter Eudaemon, who gave the advice to Nectarius to make this change in the Discipline of the Church,
but on the contrary plain Evidence against them, for Socrates, who is the First and principal relater of this Whole story Says he was personally acquainted with this Presbyter Eudaemon, who gave the Advice to Nectarius to make this change in the Discipline of the Church,
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Now this fear of his had been the absurd est thing in the World, if upon this counsel and advice of his, only one certain Man in the Office of publick Confessioner had been laid aside,
Now this Fear of his had been the absurd est thing in the World, if upon this counsel and Advice of his, only one certain Man in the Office of public Confessioner had been laid aside,
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But after all (for ought appears) the Church of Rome kept her old Mumpsimus, she tenacious of her own customs especially of such as may advance her Interest and Authority, complies not with this Innovation or Reformation (be it for better or worse) but her Priests go on with their Confessions,
But After all (for ought appears) the Church of Room kept her old Mumpsimus, she tenacious of her own customs especially of such as may advance her Interest and authority, complies not with this Innovation or Reformation (be it for better or Worse) but her Priests go on with their Confessions,
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for they cannot deny that they make this kind of Confession necessary to Salvation, at least as necessary as Baptism it self is, (supposing a Man hath sinned after Baptism) now if it be neither made so by Divine Institution,
for they cannot deny that they make this kind of Confessi necessary to Salvation, At least as necessary as Baptism it self is, (supposing a Man hath sinned After Baptism) now if it be neither made so by Divine Institution,
or if it was only declared necessary pro hic & nunc, upon extraordinary emergency, by the peculiar condition of the Penitent, his weakness of Jugdment, the perplexity of his Conscience, his horrible guilt or extreme Agonies, we would not differ with them upon that neither;
or if it was only declared necessary Pro hic & nunc, upon extraordinary emergency, by the peculiar condition of the Penitent, his weakness of Judgement, the perplexity of his Conscience, his horrible guilt or extreme Agonies, we would not differ with them upon that neither;
but when it is made necessary universally, and declared the indispensable duty of all men whatsoever who have sinned after Baptism (when GOD hath required no such •hing,
but when it is made necessary universally, and declared the indispensable duty of all men whatsoever who have sinned After Baptism (when GOD hath required no such •hing,
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but declares himself •atisfied with true contrition and hearty remorse for what is past, and sincere Reformation for the time to come;) this I say is an intolerable Tyranny and usurpation upon the consciences of Men.
but declares himself •atisfied with true contrition and hearty remorse for what is past, and sincere Reformation for the time to come;) this I say is an intolerable Tyranny and usurpation upon the Consciences of Men.
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for insteed of relieving perplexed consciences, which is the true and principal use of confessions to men, this Priestly confession as it is prescribed by the Council, intangles and afflicts them more;
for instead of relieving perplexed Consciences, which is the true and principal use of confessions to men, this Priestly Confessi as it is prescribed by the Council, intangles and afflicts them more;
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although but in thought or desire only, such as against the Ninth or Tenth commandement, (according to their Division of the Decalogue,) now this is many times difficult enough;
although but in Thought or desire only, such as against the Ninth or Tenth Commandment, (according to their Division of the Decalogue,) now this is many times difficult enough;
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but that's not all, he must also recount all the circumstances of these sins, which may increase or diminish the guilt, especially such as alter the species and kind of sin:
but that's not all, he must also recount all the Circumstances of these Sins, which may increase or diminish the guilt, especially such as altar the species and kind of since:
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and then where shall the poor Man begin, or when, shall he make an end? Such a Carnificina such a rack and torture, in a word, such an holy Inquisition is this business of Auricular confession become.
and then where shall the poor Man begin, or when, shall he make an end? Such a Carnificina such a rack and torture, in a word, such an holy Inquisition is this business of Auricular Confessi become.
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and this matter who pronounces that Scotus and Thomas had with their tricks, and sub•ilties, so perplexed this plain Business of confession, that now it was become plainly impossible. And so much for that.
and this matter who pronounces that Scotus and Thomas had with their tricks, and sub•ilties, so perplexed this plain Business of Confessi, that now it was become plainly impossible. And so much for that.
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for if this practice of their• appear to be mischievous to Piety, it will never by any sober Man be thought either to have been instituted by our Saviour,
for if this practice of their• appear to be mischievous to Piety, it will never by any Sobrium Man be Thought either to have been instituted by our Saviour,
First, This Method of theirs is dangerous to Piety, as it is very apt to cheat People into an Opinion that they are in a better condition then truly they are,
First, This Method of theirs is dangerous to Piety, as it is very apt to cheat People into an Opinion that they Are in a better condition then truly they Are,
but whatsoever there is in that, it is not my business now to dispute it, however methinks it will not very well become a Romanist to aggravate it, till he have acquitted himself in the point before us;
but whatsoever there is in that, it is not my business now to dispute it, however methinks it will not very well become a Romanist to aggravate it, till he have acquitted himself in the point before us;
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and a lamentable murmur, God Almighty would be put off so too. Ah nimium faciles qui tristia crimin•, &c. Ah cheating Priests who made fond Men believe.
and a lamentable murmur, God Almighty would be put off so too. Ah Nimium faciles qui Tristia crimin•, etc. Ah cheating Priests who made found Men believe.
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But why do they not teach them better then? Nay, why do they countenance and incourage them in so dangerous mistakes? For whither else tend those words in the Decree of the Council of Trent, ipsi Deo reconciliandis? q. d.
But why do they not teach them better then? Nay, why do they countenance and encourage them in so dangerous mistakes? For whither Else tend those words in the decree of the Council of Trent, ipsi God reconciliandis? q. worser.
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Now I say, what is the natural tendency of all this, but to make People believe that their Salvation or Damnation is in the Power of the Priest, that he is a little God Almighty,
Now I say, what is the natural tendency of all this, but to make People believe that their Salvation or Damnation is in the Power of the Priest, that he is a little God Almighty,
4. Nor, Lastly, Can the Priest be said to pardon so properly by these Majestick words, Absolvo•te, as by his whole Ministry, in instructing People in the Terms of the New Convenant,
4. Nor, Lastly, Can the Priest be said to pardon so properly by these Majestic words, Absolvo•te, as by his Whole Ministry, in instructing People in the Terms of the New Covenant,
And the Greek Church had so much modesty as to Absolve in the third Person, not in the first, to shew that their Pardon was Ministerial and Declarative only.
And the Greek Church had so much modesty as to Absolve in the third Person, not in the First, to show that their Pardon was Ministerial and Declarative only.
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All these things notwithstanding the People are let to go away with such an Opinion as aforesaid (because it is for the Grandeur and Interest of the Priesthood, that they should be cheated;
All these things notwithstanding the People Are let to go away with such an Opinion as aforesaid (Because it is for the Grandeur and Interest of the Priesthood, that they should be cheated;
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The first is of Firmilianus Bishop of Caesarea in his Epistle to St. Cyprian, reckoned the Seventy Fifth of St. Cyprians, where speaking of holding Ecclesiastical councils every Year, he gives these reasons for it;
The First is of Firmilianus Bishop of Caesarea in his Epistle to Saint Cyprian, reckoned the Seventy Fifth of Saint Cyprians, where speaking of holding Ecclesiastical Councils every Year, he gives these Reasons for it;
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Ʋi si qua graviora sunt communi consilio ••rigantur, lapsis quoque fratribus, & post lavacrum salutare a Diabol• vulueratis, per poenitentiam medela quaeratur;
Ʋi si qua graviora sunt Communi consilio ••rigantur, Lapsis quoque fratribus, & post Lavacrum salutare a Diabol• vulueratis, per poenitentiam Medlam quaeratur;
non quasi a nobis remissionem peccatorum consequantur, sed ut per nos ad intelligentia• delictorum suorum convertantur, & Domino plenius satisfacere cogantur;
non quasi a nobis remissionem peccatorum consequantur, sed ut per nos ad intelligentia• delictorum suorum convertantur, & Domino Fuller satisfacere cogantur;
partly (saith he) that by joint advice, and common consent, we may agree upon an uniform Order in such weighty Affairs as concern our respective churches, partly that we may give relief,
partly (Says he) that by joint Advice, and Common consent, we may agree upon an uniform Order in such weighty Affairs as concern our respective Churches, partly that we may give relief,
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Confessio quae soli Deo fit purgat peccata: Ea vero quae Sacerdoti fit, docet qualiter purgentur. Confession to God properly obtains the Pardon of Sin;
Confessio Quae soli God fit purgat Peccata: Ea vero Quae Sacerdoti fit, docet qualiter purgentur. Confessi to God properly obtains the Pardon of since;
and his pardon is as full and good as if the Judge of the World had pronounced it pro Tribunali; so that if the most lewd and habitual sinner have but the good fortune to go out of the World under the Blessing of his Ghostly Father, that is to say, either death came so soon after his last Absolution,
and his pardon is as full and good as if the Judge of the World had pronounced it Pro Tribunali; so that if the most lewd and habitual sinner have but the good fortune to go out of the World under the Blessing of his Ghostly Father, that is to say, either death Come so soon After his last Absolution,
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Making Attrition (which is but a slight sorrow for sin, or a dislike of it in contemplation of the Wrath of God impendent over it) pass for contrition, which implies an hatred and detestation of it for its own moral evil and deformity, with a firm resolution of amendment.
Making Attrition (which is but a slight sorrow for since, or a dislike of it in contemplation of the Wrath of God impendent over it) pass for contrition, which Implies an hatred and detestation of it for its own moral evil and deformity, with a firm resolution of amendment.
These things (it'• true) are disliked by some others of the Romanists, and the Curees of France are so honest as to cry shame of it before all the World;
These things (it'• true) Are disliked by Some Others of the Romanists, and the Curees of France Are so honest as to cry shame of it before all the World;
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For they are plainly favoured by the determinations of the council of Tre•t. I consess that council delivers it self warily and cunningly in this point (as it uses to do in such cases) yet these are their words, Illa vero contritio imperfecta quae attriti• dicitur, qua••vis sin• Sacramento poenitentiae per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei Gratiam in Sacramento Poenitentiae impetrandam disponit, &c. Which is as much as to say,
For they Are plainly favoured by the determinations of the council of Tre•t. I confess that council delivers it self warily and cunningly in this point (as it uses to do in such cases) yet these Are their words, Illa vero Contritio Imperfect Quae attriti• dicitur, qua••vis sin• Sacramento poenitentiae per se ad justificationem perducere peccatorem nequeat, tamen Eum ad Dei Gratiam in Sacramento Poenitentiae impetrandam disponit, etc. Which is as much as to say,
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In the Ancient Church (as I have noted before) the Scandalous sinner was brought upon the Stage before a great Assembly of Grave and Holy Men, he lay prostrate on the ground, which he watered with his Tears, he crept on his Knees,
In the Ancient Church (as I have noted before) the Scandalous sinner was brought upon the Stage before a great Assembly of Grave and Holy Men, he lay prostrate on the ground, which he watered with his Tears, he crept on his Knees,
and implored the Pitty and Prayers of all present, in whose countenances (if for shame he could look up) he saw a•horrence of his fact, indignation at God's dishonour, conjoined with compassion to his Soul, and joy for his Repentance;
and implored the Pity and Prayers of all present, in whose countenances (if for shame he could look up) he saw a•horrence of his fact, Indignation At God's dishonour, conjoined with compassion to his Soul, and joy for his Repentance;
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and to be made to see his own ugly shape in a true glass held by him, besides to be enjoined the performance of a strict Penance of Fasting and prayer,
and to be made to see his own ugly shape in a true glass held by him, beside to be enjoined the performance of a strict Penance of Fasting and prayer,
and after all (if this do not do) •o have the Church made acquainted with the whole matter (as in the case of the Deacon aforesaid.) This course was likely to work something of remo•se in the sinner for what was past,
and After all (if this do not do) •o have the Church made acquainted with the Whole matter (as in the case of the Deacon aforesaid.) This course was likely to work something of remo•se in the sinner for what was passed,
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and which Mortal sins, or especially what circumstances do alter the species of it, and it may be too, he may be such an one that makes no conscience himself of the sins I confess to him.
and which Mortal Sins, or especially what Circumstances do altar the species of it, and it may be too, he may be such an one that makes no conscience himself of the Sins I confess to him.
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Now, when all is transacted between me and such a Priest in a corner, and this under the inviolable seal of confession, what great shame can this put me to? What remorse is it likely to work in me? Whatshall discourage me from going to sin again, if no worse thing happen to me?
Now, when all is transacted between me and such a Priest in a corner, and this under the inviolable seal of Confessi, what great shame can this put me to? What remorse is it likely to work in me? Whatshall discourage me from going to sin again, if no Worse thing happen to me?
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but that it ordinarly makes Men secure and careless, and grow as familiar with sin as with the remedy ▪ or at least think as well of themselves as of other Men,
but that it ordinarily makes Men secure and careless, and grow as familiar with since as with the remedy ▪ or At least think as well of themselves as of other Men,
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and it may something discompose his Countenance when he lays open all his secret miscarriages, to a person especially for whom he hath a Reverence (for we see every thing,
and it may something discompose his Countenance when he lays open all his secret miscarriages, to a person especially for whom he hath a reverence (for we see every thing,
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even sin it self is modest in its beginnings,) and no doubt it is some restraint of sin whilst a Man is sensible that he must undergo a great deal of pain and shame in vomiting up again his sweet Morsels which he eats in secret:
even sin it self is modest in its beginnings,) and not doubt it is Some restraint of since while a Man is sensible that he must undergo a great deal of pain and shame in vomiting up again his sweet Morsels which he eats in secret:
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as that a Man may choos• his own Priest, and then to be sure the greatest sinner will have a confessour right for his turn, that shall not be too severe and scrupulous with him;
as that a Man may choos• his own Priest, and then to be sure the greatest sinner will have a confessor right for his turn, that shall not be too severe and scrupulous with him;
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these and abundance more such illusive Methods are in daily use amongst them, and not only taken up by the licentious and unconscionable people, but allowed by some or other of their great Casuists;
these and abundance more such illusive Methods Are in daily use among them, and not only taken up by the licentious and unconscionable people, but allowed by Some or other of their great Casuists;
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5. This sad reckoning will be inflamed yet higher if we consider the slight Penances usually imposed by these Spiritual Judges upon the greatest Crimes.
5. This sad reckoning will be inflamed yet higher if we Consider the slight Penances usually imposed by these Spiritual Judges upon the greatest Crimes.
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The Council determines that the Confessour must be exactly made acquainted with all the circumstances of the sin, that so he may be able to adjust a Penance to it;
The Council determines that the Confessor must be exactly made acquainted with all the Circumstances of the since, that so he may be able to adjust a Penance to it;
now when some great sin is confessed and that in a very •oul circumstances, if the Penance proportioned to it, by the Priest be to say two or three Pater Nosters, or Ave Maria's extraordinary, to give a little Money in Alms to the Poor or some Pious use, to kneel on his bare knees before such a Shrine, to kiss such an Image, to go on Pilg•image a few Miles to such a Saint,
now when Some great since is confessed and that in a very •oul Circumstances, if the Penance proportioned to it, by the Priest be to say two or three Pater Noster's, or Have Maria's extraordinary, to give a little Money in Alms to the Poor or Some Pious use, to kneel on his bore knees before such a Shrine, to kiss such an Image, to go on Pilg•image a few Miles to such a Saint,
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and Wine, and Sweet-meats, &c. doth not this make that sin which is thus •awled and stigmatized, look very dreadfully, can any Man find in his heart to sin again,
and Wine, and Sweetmeats, etc. does not this make that since which is thus •awled and stigmatized, look very dreadfully, can any Man find in his heart to sin again,
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But we had thought that the end of Penance had been, to work in the Pe••tent a Dispositi•n for Pardon, by giving him both opportunities and direction to express the sincerity of his Repentance;
But we had Thought that the end of Penance had been, to work in the Pe••tent a Dispositi•n for Pardon, by giving him both opportunities and direction to express the sincerity of his Repentance;
as we see he did in the case o• David; but that this is not his constant Method appears by this that our Saviour releases the Temporal punishment to many in the Gospel, whose diseases he cured, saying to them, Your sins are forgiven you, when as yet it did not appear that all Scores were quitted with God so,
as we see he did in the case o• David; but that this is not his constant Method appears by this that our Saviour releases the Temporal punishment to many in the Gospel, whose diseases he cured, saying to them, Your Sins Are forgiven you, when as yet it did not appear that all Scores were quit with God so,
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for what else can be the natural effect and consequence of that ruled case among the Casuists (as I shew'd before) that the Priest is bound to absolve him that confesses,
for what Else can be the natural Effect and consequence of that ruled case among the Casuists (as I showed before) that the Priest is bound to absolve him that Confesses,
and there is no more to do but Confess and be Saved? or what is the meaning of their common practice to absolve men upon their Death beds, whither they be contrite,
and there is no more to do but Confess and be Saved? or what is the meaning of their Common practice to absolve men upon their Death Beds, whither they be contrite,
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or attrite, or neither, at least when they can give no Evidence of ••her? If they intended this only for absolution from the Censures of the Church it might be called Charity,
or attrite, or neither, At lest when they can give no Evidence of ••her? If they intended this only for absolution from the Censures of the Church it might be called Charity,
and look something like the practice of the Primitive Church, which released those upon their Death-beds, whom it would not discharge all their lives before tho' not then neither without signs of Attrition and contrition too.
and look something like the practice of the Primitive Church, which released those upon their Deathbeds, whom it would not discharge all their lives before though not then neither without Signs of Attrition and contrition too.
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namely to release men in foro Conscientiae, and to give them a Pass-port to Heaven without Repentance, which is a very strange thing, to say no worse of it.
namely to release men in foro Conscientiae, and to give them a Passport to Heaven without Repentance, which is a very strange thing, to say no Worse of it.
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Or to instance one thing more, what is the meaning of their practice of giving Absolution before the Penance is performed (as is usual with them) unless this be it, that whither the Man make any Conscience at all how he lives hereafter,
Or to instance one thing more, what is the meaning of their practice of giving Absolution before the Penance is performed (as is usual with them) unless this be it, that whither the Man make any Conscience At all how he lives hereafter,
I conclude therefore now upon the whole matter that Auricular Confession, as it is used in the Church of Rome, is only ane Artifice of greatning the Priest, and pleasing the People;
I conclude Therefore now upon the Whole matter that Auricular Confessi, as it is used in the Church of Rome, is only ane Artifice of greatning the Priest, and pleasing the People;
a trick of gratifying the undevout and impious, as well as the Devout and Religious; the latter it imposes upon by its outward appearance of Humility and Piety;
a trick of gratifying the undevout and impious, as well as the Devout and Religious; the latter it imposes upon by its outward appearance of Humility and Piety;
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And therefore though the Church of England in her Liturgy, piously wishes for the Restauration of the Ancient Discipline of the Church, it can be no defect in her that she troubles not her self with this Rubbish. FINIS.
And Therefore though the Church of England in her Liturgy, piously wishes for the Restauration of the Ancient Discipline of the Church, it can be no defect in her that she Troubles not her self with this Rubbish. FINIS.
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S. Hil. de Trin. •. 6. dixit Petras, Tu es filius Dei, &c. super hane igitur Confessionis Petram Ecclesiae edificatio est. v. Launoy in Epist. ad Voellum.
S. Hil. de Trin. •. 6. dixit Petras, Tu es filius Dei, etc. super have igitur Confessionis Petram Ecclesiae edificatio est. v. Launoy in Epistle ad Voellum.
Lib. diurn. Pontif p. 35. eten•m hujus Apostolicae Traditinis normam quam venerandam Sanctorum 318. Pa•rum concilium quod in Nicaea, &c. & p. 43. hujusmodi Evangelicam Traditionem.
Lib. diurn. Pontiff p. 35. eten•m hujus Apostolic Traditinis Norman quam venerandam Sanctorum 318. Pa•rum concilium quod in Nicaea, etc. & p. 43. hujusmodi Evangelicam Traditionem.
Lib. diurn. Pontif. 2. professio fidei. p. 43. Ʋnde & districti Anathematis interdictioni subjicimus, siquis unquam, seu nos, sive est alius, qui novum aliquid praesumat contra hujusmodi Evangelicam Traditionem, & Orthodoxae fidei, Christianae { que } Religionis integritatem, &c. Arg. III.
Lib. diurn. Pontiff 2. professio fidei. p. 43. Ʋnde & Distracti Anathematis interdictioni subjicimus, siquis unquam, seu nos, sive est alius, qui novum Aliquid praesumat contra hujusmodi Evangelicam Traditionem, & Orthodoxae fidei, Christian { que } Religion integritatem, etc. Argument III.
Epist, Zach. p. ad Bonifac. inter op. M. Velseri. in l. 5. Rer. Boic. p. 148. deperversa autem [ Virgilii) Doctrinā, quam contra Dominum & animam suam locutus est, quod scil. alius mundus & alii homines sub terra sint, alius { que } Sol & Luna, si convictus fuerit ita confiteri, hunc accito Concilio ab Ecclesiā pelle Sacerdotii honore privatum.
Epistle, Zach p. ad Boniface inter open. M. Velseri. in l. 5. Rer. Boic. p. 148. deperversa autem [ Virgil) Doctrinā, quam contra Dominum & animam suam Spoken est, quod scil. alius World & alii homines sub terra sint, alius { que } Sol & Luna, si Convicted fuerit ita Confession, hunc accito Concilio ab Church pelle Sacerdotii honore privatum.
Dezall. Hist. mon. scrut. 5. p. 192. 193. Altera phrasis Honoriana longe difficilior, Minimè tamen dissimulanda, ea est, quod dicat aperte. Unde & unam voluntatem fatemur Dom nostri Jesu Christi.
Dezall. Hist. mon. scrut. 5. p. 192. 193. Altera Phrase Honoriana long difficilior, Minimè tamen dissimulanda, ea est, quod dicat aperte. Unde & unam voluntatem fatemur Dom Our Jesu Christ.
Syn. 7. Act. ult. p. 886. Con. in Labb. Richer. H. Conc. Gen. vol. 1. p. 658. Ad calc. ejusd. act. 7 in omn. editionibus concil. legitur Epist. Synod. quam Tarasius, &c. — Et diserte narrat cunctos Patres — Honorium damnasse.
Sin 7. Act. ult. p. 886. Con. in Labb. Richer. H. Conc Gen. vol. 1. p. 658. Ad calc. Ejusd. act. 7 in omn. editionibus council. legitur Epistle Synod. quam Tarasius, etc. — Et diserte Narrates cunctos Patres — Honorium damnasse.
Lib. diurn. Pontif. con. sid. 2. p. 41. Autores verò novi hoeretici dogmatis, Sergium, Pyrrhum. Paulum, & Petru• Episcopos, unà cum Honorio (qui pravis eorum assertionibut fomentum impendit) pariterque & Theodorum Pharamitanum, & Cyrum Alexandrinum, cum eorum imitatoribus, &c.
Lib. diurn. Pontiff con. sid. 2. p. 41. Autores verò novi hoeretici dogmatis, Sergium, Pyrrhum. Paulum, & Petru• Episcopos, unà cum Honorio (qui pravis Their assertionibut Fomentum impendit) pariterque & Theodorum Pharamitanum, & Cyrus Alexandrinum, cum Their imitatoribus, etc.
np1 n1. np1 fw-mi. n1. crd n1 crd fw-la fw-la fw-la fw-la fw-la, np1, np1. fw-la, cc np1 np1, fw-fr fw-la np1 (fw-la fw-la fw-la fw-la fw-la fw-la) fw-la cc np1 np1, cc np1 np1, fw-la fw-la fw-la, av
conc. Lat. sess. 11. A. 1516. inter Labb conc. Max. p, 291. Caeterum si quibusdam eorum Dominus futur a quaedā in Dei Ecclesia inspiratione quapium revelaverit ut per Amos prophetam ipse permittit, & Paulus Ap. Praedicatorū princeps Spiritū inquit, nolite extinguere prophetas nolite spernere, hos aliorum fabulosorum & mendacium gregi co••umerari vel aliter impediri minime volumus.
Conc. Lat. sess. 11. A. 1516. inter Labb Conc. Max. p, 291. Caeterum si Some Their Dominus future a quaedam in Dei Ecclesia inspiration quapium revelaverit ut per Amos Prophetam ipse Permittit, & Paulus Apostle Praedicatorū princeps Spiritū inquit, nolite extinguere Prophets nolite spernere, hos Aliorum fabulosorum & Mendacium gregi co••umerari vel aliter impediri minime volumus.
Syn. Nic. 2. art 7 sec. vers. Anastasii Licet enim Honorio post mortem anathema sit dictum ab Orientalibus, sciendum tamen est quia fuerat super haeresi accusatus propter quam solam licitum est minoribus majorum suorum moribus resistendi, vel pravos sensus libere respuendi, &c.
Sin Nicaragua 2. art 7 sec. vers. Anastasii Licet enim Honorio post mortem anathema sit dictum ab Orientalibus, Sciendum tamen est quia fuerat super Heresy accusatus propter quam Solam licitum est minoribus majorum suorum moribus resistendi, vel pravos sensus libere respuendi, etc.
V. Innoc. 3. in decret. Greg. l. 1. tit. 33. c. 6. Greg. Ep: 12 Extrav de Major, & Obed. 1. P. Pi. 5. in Bulla Cont. R. Eliz. in Camd. Annal. A. 1570.
V. Innocent 3. in Decree. Greg. l. 1. tit. 33. c. 6. Greg. Epistle: 12 Extravagant de Major, & Obed. 1. P. Pi. 5. in Bulla Cont. R. Eliz in Camden Annal. A. 1570.
S. Cyprian Ep. 60 p. 143. Ed. Ox. Si aliquis ex talibus fuerit apprehensus; non est quod sibi quasi in confessione Nominis blandiatur, cum constet si occisi ejusmodi extra Ecclesiam fuerint, Fidei coronam non esse, sed poenam potius esse perfidiae. Nec in Domo Dei inter unanimes habitaturos esse, quos videmus de pacifica & Divina Domo furore discordiae recessisse. S. August. & Caeteri in Conc. Cirtensi adv. Donatistas, Ep. 152. T. 2. p. 696. Edit. Frob. 556. Quisquis ergo ab hac Ecclesia Catholica fuerit separatus, quantumlibet laudabiliter se vivere existimet, hoc solo scelere quod a Christi unitate disjunctus est, non habebit vitam. Sed ira Dei manet super eum. Quisquis autem in hac Ecclesia bene vixerit, nihil ei praejudicant aliena peccata. Idem Ep. 204. ad Donatum Presbyterum Donatist. T. 2. p. 834. Foris autem ab Ecclesia constitutus, & separatus a compage unitatis, & vinculo Charitatis, aeterno supplicio punireris, etiamsi pro Christi nomine vivus incendereris.
S. Cyprian Epistle 60 p. 143. Ed. Ox. Si aliquis ex Talibus fuerit apprehensus; non est quod sibi quasi in Confessi Nominis blandiatur, cum constet si occisi ejusmodi extra Church fuerint, Fidei Crown non esse, sed poenam potius esse perfidiae. Nec in Domo Dei inter unanimes habitaturos esse, quos Videmus de pacifica & Divine Domo furore discordiae recessisse. S. August. & Caeteri in Conc Cirtensi Advantage. Donatistas, Epistle 152. T. 2. p. 696. Edit. Frob. 556. Quisquis ergo ab hac Ecclesia Catholica fuerit separatus, quantumlibet laudabiliter se vivere existimet, hoc solo Scelere quod a Christ unitate disjunctus est, non habebit vitam. Said ira Dei manet super Eum. Quisquis autem in hac Ecclesia bene vixerit, nihil ei praejudicant Aliena Peccata. Idem Epistle 204. ad Donatum Presbyterum Donatist. T. 2. p. 834. Foris autem ab Ecclesia Constituted, & separatus a compage unitatis, & Vinculo Charitatis, aeterno Supplicio punireris, Even if Pro Christ nomine Vivus incendereris.
Tertullian de praescript. Haeret. c. 20. p. 209. Sic omnes primae, & Apostolicae dum una omnes probant unitatem. Dum est communicatio Pacis, & appellatio Fraternitatis, contesseratio Hospitalitatis, quae jura non alia ratio regit, quam ejusdem Sacramenti una traditio. S. August. adv. literas •e•iliani, T. 7. p. 132. Charitas Christiana nisi in unitate Ecclesiae non potest custodiri. & Ibid. p. 473. de bapt adv. Donatist. l. 6. Etiamsi Christi Baptismum usque and Sacramenti celebrationem perceperunt, tamen vitam aeternam nisi per Charitatis unitatem non consequuntur, Et Ibid, de unitate Ecclesiae, c. 2 p. 510. Ecclesia corpus Christi est, unde utique manises•um est eum, qui non est in membris Christi, •hristianam salutem habere non posse, membra autem Christi per unitatis charitatem sibi copulantur, & per eandem capiti suo cohaerent, quod est christus.
Tertullian the prescript. Heretic c. 20. p. 209. Sic omnes primae, & Apostolic dum una omnes probant unitatem. Dum est Communication Pacis, & appellatio Fraternitatis, contesseratio Hospitalitatis, Quae jura non Alias ratio regit, quam ejusdem Sacrament una Tradition. S. August. Advantage. literas •e•iliani, T. 7. p. 132. Charitas Christian nisi in unitate Ecclesiae non potest custodiri. & Ibid p. 473. de Bapt Advantage. Donatist. l. 6. Even if Christ Baptism usque and Sacrament celebrationem perceperunt, tamen vitam aeternam nisi per Charitatis unitatem non consequuntur, Et Ibid, de unitate Ecclesiae, c. 2 p. 510. Ecclesia corpus Christ est, unde Utique manises•um est Eum, qui non est in membris Christ, •hristianam salutem habere non posse, membra autem Christ per unitatis charitatem sibi copulantur, & per eandem Capiti Sue coherent, quod est christus.
S. Austin. adv. literas Petiliani, T. 7. p. 124. Huic Ecclesiae, quae per totam terram diffunditur, quisquis non communicat, vides cui non communicat. Idem Ep. 50. ad Bonifacium. T. 2. p. 230. Ecclesia Catholica sola est corpus CHRISTI, cujus ille caput est Salvator corporis sui. Extra hoc corpus neminem vivificat Spiritus Sanctus, quia sicut ipse dicit Apostolus charitas DEI diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis, non est autem particeps Divinae charitatis qui hostis est unitatis. Et de Bapt. adv. Donatist. l. 3. c. 16. T. 7. p. 409. Ipsa est enim charitas quam non habent, qui ab Ecclesiae Catholicae communione praecisi sunt, &c. Non habet DEI charitatem, qui non diligit Ecclesiae unitatem. S. Cyprian. de Unitate Ecclesiae, p. 113. Inexpiabilis, & gravis culpa discordiae nec passione purgatur. Esse Martyr non potest qui in Ecclesia non est: ad regnum pervenire non potest, qui eam quae regnatura est, derelinquit.
S. Austin. Advantage. literas Petiliani, T. 7. p. 124. Huic Ecclesiae, Quae per Whole terram diffunditur, quisquis non communicate, vides cui non communicate. Idem Epistle 50. and Boniface. T. 2. p. 230. Ecclesia Catholica sola est corpus CHRIST, cujus Isle caput est Salvator corporis sui. Extra hoc corpus neminem vivificat Spiritus Sanctus, quia sicut ipse dicit Apostles charitas DEI diffusa est in cordibus nostris per Spiritum Sanctum qui Datus est nobis, non est autem particeps Divinae charitatis qui hostis est unitatis. Et de Bapt Advantage. Donatist. l. 3. c. 16. T. 7. p. 409. Ipsa est enim charitas quam non habent, qui ab Ecclesiae Catholic communion praecisi sunt, etc. Non habet DEI charitatem, qui non diligit Ecclesiae unitatem. S. Cyprian. de Unitate Ecclesiae, p. 113. Inexpiabilis, & gravis culpa discordiae nec passion purgatur. Esse Martyr non potest qui in Ecclesia non est: ad Kingdom pervenire non potest, qui eam Quae regnatura est, derelinquit.
Tertullian. Apolog. c. 39. corpus sumus de conscientiâ religionis & disciplinae unitate & spei foedere. Clerus ad D: Cyprian. Ep. 30 Ox. Ed. p. 56. Idem enim omnes credimur operati, in quo deprehendimur eadem omnes censurae & disciplinae consensione sociati. Ita etiam argumentatur idem clerus Rom. adv. Marcionem excommunicatum à Patre suo, & ab iis non receptum, in S. Epiphanio, Haer. 42. l. 1. T. 3. p. 303. Par. Edit. Ou dynametha aneu tes epitropes tu Patros su tuto poiesai, mia gar•estin he pistis, kai mia, he homonoia, &c. Synesius Epist. 58. p. 203. de censura in Andronicum, Thoantem, & eorum consortes, Eide tis hos micropolitin aposkybalisei ten Ecclesian, kai dexetai tous apokeryctous autes, isto schisas ten Ecclesian hen mian ho Christos einai bouletai.
Tertullian. Apology c. 39. corpus sumus de conscientiâ Religion & Discipline unitate & Spei foedere. Clerus and WORSER: Cyprian. Epistle 30 Ox. Ed. p. 56. Idem enim omnes credimur operati, in quo deprehendimur Same omnes Censurae & Discipline consension sociati. Ita etiam argumentatur idem Clerus Rom. Advantage. Marcionem excommunicatum à Patre Sue, & ab iis non receptum, in S. Epiphanio, Haer 42. l. 1. T. 3. p. 303. Par. Edit. Ou dynametha aneu tes epitropes tu Patros sum Tutor poiesai, mia gar•estin he pistis, kai mia, he homonoia, etc. Synesius Epistle 58. p. 203. de Censure in Andronicus, Thoantem, & Their consorts, Eyed this hos micropolitin aposkybalisei ten Ecclesian, kai dexetai tous apokeryctous autes, isto schisas ten Ecclesian hen mian ho Christos einai bouletai.
S. Cyprian ad Antonianum, p. 112. Ox. Ed. Cum sit à Christo una Ecclesia per totum mundum in multa membra divisa, item Episcopatus unus Episcoporum mu•torum concordi numerositate diffusus. Et Ep. 3. p. 71. Omnes enim nos decet pro corpore totius Ecclesiae; cujus per varias quasque provincias membra digesia sunt excubare. S. August. de unitate Ecclesiae, c. 12. T. 7. p. 534. Neque enim quia & in orbe terrarum plerumque Regna dividuntur, ideo Christiana unitas dividitur, cum in utraque parte Catholica inveniatur Ecclesia.
S. Cyprian and Antonian, p. 112. Ox. Ed. Cum sit à Christ una Ecclesia per totum Mundum in Multa membra divisa, item Episcopate Unus Bishops mu•torum concordi numerositate diffusus. Et Epistle 3. p. 71. Omnes enim nos Deceit Pro corpore totius Ecclesiae; cujus per Various quasque Provinces membra digesia sunt excubare. S. August. de unitate Ecclesiae, c. 12. T. 7. p. 534. Neque enim quia & in orbe terrarum plerumque Regna dividuntur, ideo Christian unitas dividitur, cum in Utraque parte Catholica inveniatur Ecclesia.
S. Cyprian de unitate Ecclesiae post loca communiter allegata, p. 107. quamvis Apostolis omnibus parem potestatem tribuat, &c. paulo post. Hoc erant utique caeteri Apostoli, quod fuit Petrus pari consortio praediti honoris & potestatis. Idem & alii in Concil Carthaginensi, p. 229. Neque enim quisquam nostrum Episcopum se Episcoporum constituit, aut Tyrannico terrore ad obsequendi necessitatem collegat suos adigit. S. Hieron. in Epist. ad Euagrium T. 2. p. 329. Si authoritas quaeritur, orbis major est urbe. Ʋbicunque fuerit episcopus sive Romae, sive eugubii, sive Constantinopoli, sive Rhegii, sive Alexandriae, sive Tanis, ejusdem meriti, ejusdem est & Sacerdotii. Potentia divitiarum, & paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit. Caeterum omnes Apostolorum successores sunt.
S. Cyprian de unitate Ecclesiae post loca Communiter allegata, p. 107. Quamvis Apostles omnibus Parem potestatem tribuat, etc. Paul post. Hoc Erant Utique Caeteri Apostles, quod fuit Peter Pair consortio praediti Honoris & potestatis. Idem & alii in Council Carthaginensi, p. 229. Neque enim quisquam nostrum Bishop se Bishops Constituted, Or Tyrannico terrore ad obsequendi necessitatem collegat suos adigit. S. Hieron. in Epistle ad Evagrius T. 2. p. 329. Si Authoritas Quaeritur, Orbis Major est City. Ʋbicunque fuerit episcopus sive Rome, sive Eugubium, sive Constantinople, sive Rhegii, sive Alexandria, sive Tanis, ejusdem Merit, ejusdem est & Sacerdotii. Potentia divitiarum, & paupertatis humilitas vel sublimiorem vel Inferiorem Bishop non facit. Caeterum omnes Apostolorum successores sunt.
S. Greg. l. 4 Reg. Ep. 32. Absit à cordibus Christianornm nomen islud blasphemiae in quod omnium Sacerdotum honor adimitur dum ab uno sibi demen•er arrogatur, &c. Et alibi in Epist. passim.
S. Greg. l. 4 Reg. Epistle 32. Absit à cordibus Christianornm Nome islud Blasphemies in quod omnium Sacerdotum honour adimitur dum ab Uno sibi demen•er arrogatur, etc. Et alibi in Epistle passim.
In libro canonum in Synodo Londinensi, an. 1571. titulo de concionatoribus. Imprimis videbunt ne quid unquam doceant pro concione, quod a populoreligiose teneri, & credi velint, 〈 ◊ 〉 quod consentaneum sit doctrinae Veteris & Novi Testamenti, quodquo ex illa ipsa doctrina catholici Patres & Veteres Episcopi collegerint.
In libro Canons in Synod Londinensi, nias. 1571. Titulo de concionatoribus. Imprimis videbunt ne quid unquam doceant Pro Consorting, quod a populoreligiose teneri, & credi velint, 〈 ◊ 〉 quod Consentaneum sit Doctrine Veteris & Novi Testamenti, quodquo ex illa ipsa Doctrina Catholici Patres & Veteres Bishops collegerint.
Touto gar en pote tes Ecclesias to kauchema hoti apo ton peraton tes oikumenes epi ta perata microis symbolaiois ephodiazomennoi hoi ex hekastes Ecclesias adelphoi pantas pateras kai adelphous euriscon. S. Basil. Ep. 198. T. 3. p. 409.
Touto gar en pote tes Ecclesiastes to kauchema hoti upon ton peraton tes oikumenes epi ta perata microis symbolaiois ephodiazomennoi hoi ex hekastes Ecclesiastes adelphoi pantas pateras kai adelphous euriscon. S. Basil. Epistle 198. T. 3. p. 409.
St. August. de unitate Ecclesiae, c 2. T. 7. p. 5. 10. Quaestio certe inter nos versatar ubi sit Ecclesia, utrum apud nos, an apud illos quae utique und est, quam majores nostri Catholicam nominarunt, ut ex eo ipso nomine ostenderent. quia per totum est, Ibid. c. 3. p. 514. Christi Ecclesia canonicarum Scripturarum Divinis & certissimis testimoniis in omnibus Gentibus designata est. Et c. 4. ab ejus corpore quod est Ecclesia it a dissentiunt, ut eorum communio non sit cum toto, quacunque ea diffunditur, sed in aliqua parte separata inveniatur, manifestum est eos non esse in Ecclesia catholica. Et. c. 12. p. 533. aliud Evangelizat qui periisse dicit de caetero mundo Ecclesiam, & in parte Donati, in sola A•rica remansisse. Item de fide & symbolo, in eam partem de Ecclesia catholica, T. 3. p. 149. Haeretici de Deo falsa sentiendo ipsam fidem violant, Schismatici autem discissionibus iniquis a fraterna Caritate dissiliunt: quapropter nec Haereticus pertinet ad Ecclesiam Catholicam, quae diligit Deum, nec Schismaticus quoniam diligit proximum.
Saint August. de unitate Ecclesiae, c 2. T. 7. p. 5. 10. Question certain inter nos versatar ubi sit Ecclesia, utrum apud nos, an apud Illos Quae Utique and est, quam Majores Our Catholicam nominarunt, ut ex eo ipso nomine ostenderent. quia per totum est, Ibid c. 3. p. 514. Christ Ecclesia canonicarum Scripturarum Divinis & certissimis testimoniis in omnibus Gentibus designata est. Et c. 4. ab His corpore quod est Ecclesia it a dissentiunt, ut Their Communion non sit cum toto, quacunque ea diffunditur, sed in Any parte separata inveniatur, Manifest est eos non esse in Ecclesia catholica. Et. c. 12. p. 533. Aliud Evangelizat qui periisse dicit de caetero mundo Church, & in part Donati, in sola A•rica remansisse. Item de fide & symbolo, in eam partem de Ecclesia catholica, T. 3. p. 149. Haeretici de God Falsa sentiendo ipsam fidem violant, Schismatics autem discissionibus iniquis a fraterna Caritate dissiliunt: quapropter nec Heretic pertinet ad Church Catholicam, Quae diligit God, nec Schismatic quoniam diligit Proximum.
Firmilianus de Stephano Episcopo Rom. ad Cyprianum, Ep. 7•. p. 228. Ox. Ed. Siquidem ille vere Schismaticus, qui se a Communione Ecclesiasticae unitatis Apostatam fecerit; dum enim putas omnes a te abstineri posse, solum te ab omnibus abstinuisli.
Firmilianus de Stephano Bishop Rom. and Cyprianum, Epistle 7•. p. 228. Ox. Ed. Siquidem Isle vere Schismatic, qui se a Communion Ecclesiastical unitatis Apostatam fecerit; dum enim putas omnes a te abstineri posse, solum te ab omnibus abstinuisli.
S. Cyril. Hieros. Cat. 18. p. 2. Catholike men ••• kaletai dia to kata pases einai tes oihoumenes apo peraton ges, heos peraton, kai dia to didaskein catholikes kai anellei pos hapanta ta cis guosin anthropon elthein ophelonta dogmata Sozomen Hist. L. 7. c. 4.
S. Cyril. Hieros. Cat. 18. p. 2. Catholic men ••• kaletai dia to kata pases einai tes oihoumenes upon peraton ges, heos peraton, kai dia to didaskein Catholics kai anellei pos hapanta ta cis guosin anthropon elthein ophelonta dogmata Sozomen Hist. L. 7. c. 4.
Tertullian. de velandis virginibus, c. 1. p. 172. hoc exigere veritatem cui nemo prescribere potest, non spatium temporum, non patrocinia personarum, non privilegium regionum. S. Cyprian, Ep. 63. p. 155. Quare si solus Christus audiendus est, non debemus attendere, quid alius ante nos faciendum putaverit, sed quid qui ante omnes est Chriflus prior fecit, neque enim hominis consuetudinem sequi oportet; sed Dei veritatem. S. Basil, de judicio Dei, T. 2, p. 392. & ejus moral, T. 2. p. 423. S. Hierom. adv. Joh. Hieros. T. 2. p. 185. & in eodem T. ex Ep. Aug. ad Hierom. p. 353. 359, &c.
Tertullian. de Velandis virginibus, c. 1. p. 172. hoc exigere veritatem cui nemo prescribere potest, non Space Temporum, non patronage personarum, non Privilegium regionum. S. Cyprian, Epistle 63. p. 155. Quare si solus Christus audiendus est, non debemus attendere, quid alius ante nos faciendum putaverit, sed quid qui ante omnes est Chriflus prior fecit, neque enim hominis consuetudinem sequi oportet; sed Dei veritatem. S. Basil, de Judicio Dei, T. 2, p. 392. & His moral, T. 2. p. 423. S. Hieronymus Advantage. John Hieros. T. 2. p. 185. & in Eodem T. ex Epistle Aug. and Hieronymus p. 353. 359, etc.
S. Aug. adv Crescon Grammat l. 3. T. 7. p. 273. Ego in Ecclesia sum cujus membra sunt illae omnes Ecclesiae, qua• ex laboribus Apostolorum notas, atque firmatas simul literis canonitis novimus. Earum communionem sive in Africa sive ubicunque non deseram.
S. Aug. Advantage Crescon Grammar l. 3. T. 7. p. 273. Ego in Ecclesia sum cujus membra sunt Those omnes Ecclesiae, qua• ex laboribus Apostolorum notas, atque firmatas simul literis canonitis novimus. Earum communionem sive in Africa sive ubicunque non deseram.
Tertullian. adv. Marcion. l. 4. c. 5. p. 415. Videamus quod lac è Paulo Corinthii hauserint; ad quam regulam, Galatae sunt recorrecti; quid legant Philippenses, Thessalonicenses-Ehpesii, quid etiam Romani de proximo sonent, quibus Evangelium & Petrus, & Paulus sanguine quoque suo signatum reliquerunt; habemus & Johannis alumnas Ecclesias. Idem de praescript. adv. Haer. c. 36. p. 215. Percurre Apostolicas & proxima est tibi Achaia, habes Corinthium, si non longe es a Mecedonia, habes Philippos, habes Thessalonicenses; sipotes in Asiam tendere habes Ephesum, si autem Italiae adjaces, habes Romam. Et ibid. c. 32. p. 213. de aliis. Quae denique instituuntur tamen in eadem fide conspirantes non minus Apostolicae deputantur pro consanguinitate doctrinae. S, Irenaeus adv. Her. l. 3. c. 3. p. 232. S. Augustin. de unitate Ecclesiae, c. 10. T. 7, p. 531. ad Corinthios, ad Ephesios, ad Thessalonicenses, ad Colossenses. Vos solas Apostoli epistolas in lectione, nos antem Epistolas in Lectione, ac fide, & ipsas Ecclesias in Communione retinemus. Ibid. c. 16. p. 546. Ʋtrum ipsi Ecclesiam teneant non nisi Divinarum Scripturarum Canonicis libris oftendant: quia nec nos propterea dicimus nobis credere oportere quod in Ecclesia Christi sumus, quia ipsam quam tenemus commendavit Milevitanus, Optatus, vel Mediolaneusis Ambrosius, vel alii innumerabiles nostrae communionis Episcopi, aut, quia nostrorum collegarum conciliis ipsa praedicata est; aut quia per totum orbem in locis sanctis tanta mirabilia vel exauditionum vel santitatum fiunt &c. quaecunque talia in catholica fiunt, ideo sunt approbanda quia in catholica fiunt, non ideo ipsa manifestatur catholica, quia haec in ea fiunt.
Tertullian. Advantage. Marcion. l. 4. c. 5. p. 415. Videamus quod lac è Paul Corinthians hauserint; ad quam regulam, Galatae sunt recorrecti; quid legant Philippians, Thessalonicenses-Ehpesii, quid etiam Romani de proximo sonent, quibus Evangelium & Peter, & Paulus sanguine quoque Sue signatum reliquerunt; habemus & joannis alumnas Ecclesiastes. Idem de prescript. Advantage. Haer c. 36. p. 215. Percurre Apostolicas & proxima est tibi Achaia, habes Corinthian, si non long es a Mecedonia, habes Philippus, habes Thessalonians; sipotes in Asia tendere habes Ephesum, si autem Italiae adjaces, habes Rome. Et Ibid. c. 32. p. 213. de Others. Quae denique instituuntur tamen in Same fide conspirantes non minus Apostolic deputantur Pro consanguinitate Doctrine. S, Irnaeus Advantage. Her. l. 3. c. 3. p. 232. S. Augustin. de unitate Ecclesiae, c. 10. T. 7, p. 531. and Corinthians, ad Ephesians, and Thessalonians, ad Colossians. Vos solas Apostles epistolas in lectione, nos antem Epistolas in Lectione, ac fide, & Itself Ecclesiastes in Communion retinemus. Ibid c. 16. p. 546. Ʋtrum ipsi Church teneant non nisi Divinarum Scripturarum Canonicis Books oftendant: quia nec nos propterea dicimus nobis Believe oportere quod in Ecclesia Christ sumus, quia ipsam quam tenemus commendavit Milevitanus, Optatus, vel Mediolaneusis Ambrosius, vel alii innumerabiles Nostrae Communion Bishops, Or, quia nostrorum Colleges Councils ipsa praedicata est; Or quia per totum orbem in locis sanctis tanta mirabilia vel exauditionum vel santitatum Fluent etc. quaecunque Talia in catholica Fluent, ideo sunt approbanda quia in catholica Fluent, non ideo ipsa manifestatur catholica, quia haec in ea Fluent.
S. Augustin adv. Epist. Petiliani, l. 2. T. 7. p. 101. Non vos occidimus, sed ipsivosmet vera morteocciditis, cum vos ab anitatis viva radice praeciditis.
S. Augustin Advantage. Epistle Petiliani, l. 2. T. 7. p. 101. Non vos occidimus, sed ipsivosmet vera morteocciditis, cum vos ab anitatis viva radice praeciditis.
Bonum at { que } utile esse suppliciter Sanctos invocare, & ad beneficia impetranda a Deo per filium ej us Jesum Christum Dominum nostrum; qui solus noster Redemptor & Salvator est, ad eorum orationes opem auxlium que confugere. Conc. Trin. 16. 25. de Invocat.
Bonum At { que } utile esse suppliciter Sanctos Invocare, & ad Benefices impetranda a God per Son ej us Jesus Christ Dominum nostrum; qui solus Noster Redemptor & Salvator est, ad Their orationes opem auxlium que confugere. Conc Trin. 16. 25. the Invocate.
Epist. Cleri Gall. Collect. p. 63. Epist. P. Alex. 7. in Collect. p. 69. Hosius, p. 64. Bellarm. Sect. Septim•, P. Sanct. c. 17. n 3. E. W. Truth will out p. 45. 47. R••erus. c. 22. Portraiture, c. 14 p. 224. Bellarm. l. 1. de ••ssa, c. 11. Sanders orat. p. 72 R•em. Annot, p. 461.
Epistle Cleri Gall. Collect. p. 63. Epistle P. Alexander 7. in Collect. p. 69. Hosius, p. 64. Bellarmine Sect. Septim•, P. Sanct. c. 17. n 3. E. W. Truth will out p. 45. 47. R••erus. c. 22. Portraiture, c. 14 p. 224. Bellarmine l. 1. de ••ssa, c. 11. Sanders Orat. p. 72 R•em. Annot, p. 461.
Extract. ex regist. Facult, Par. an. 1525. Collectio, p 8. Censurae, An. 1655 p. 18. Procez. contr. V•isin. An. 1660. p. 53. &c. Epist. Cleri An 1660. p. 62. Orat. &c. p. 63
Extract. ex Register. Faculty, Par. nias. 1525. Collectio, p 8. Censurae, Nias 1655 p. 18. Procez. Contr. V•isin. Nias 1660. p. 53. etc. Epistle Cleri an 1660. p. 62. Orat etc. p. 63
O foelix puerpera nostra pians scelera, jure matris impera Redemptori. Dall, de cultu Latin. lib. 3. c. 4. p. 359. Not denied by Natalis Alexander though he answers this Citation of Dalle, only sayes, Nec est ab eccles•• probata & quibusdam tant•m missalibus •lim inser•• est. His•. E••l. sec: 5. dissert. 5. p. 343. 347.
O Felix puerpera nostra pians scelera, jure matris Impera Redemptori. Dall, de cultu Latin. lib. 3. c. 4. p. 359. Not denied by Natalis Alexander though he answers this Citante of Dalle, only Says, Nec est ab eccles•• Approved & Some tant•m missalibus •lim inser•• est. His•. E••l. sec: 5. dissert. 5. p. 343. 347.
Cultus offici•sus dilectionis, & so•ietatis, specialis observantia. S. Aust. contr. Faust. l. 20. 21. ou latreutik•s, alla schetikos kai ti metik•s Cyril. l. o. contr. Jul.
Cultus offici•sus dilectionis, & so•ietatis, Specialis observantia. S. Aust. Contr. Faust. l. 20. 21. ou latreutik•s, Alla schetikos kai ti metik•s Cyril. l. oh. Contr. Jul.
Adoratio non ad exteri•s signum quod exterius videtur, sed ad ipsam rem & veritatem quae interiu• creditur referenda, Cassand. consult. de Adorat, Euchar.
Adoratio non ad exteri•s signum quod exterius videtur, sed ad ipsam remembering & veritatem Quae interiu• creditur referenda, Cassandra. consult. de Adorat, Eucharist
Council Trident. Can. 6. De Euchor. si quis dixerit in sancto Eucharistiae Sacramento Christam Ʋnigenitum Dei filium non esse cultu Latriae etiam externo adorandum, Anathema sit.
Council Trident. Can. 6. De Euchor. si quis dixerit in sancto Eucharistiae Sacramento Christum Ʋnigenitum Dei Son non esse cultu Idolatry etiam externo Adorandum, Anathema fit.
Ib. Nullus dubitandi locus relinquitur quin omnes Christi fideles pro more in catholica Ecclesia semper recepto, l•triae cultum qui vero Deo debetur, huic sanctissimo Sacramento in Veneratione adhibeant; neque enim minus est adorandum quod fuerit a Christo D•mino ut sumatur, institutum.
Ib. Nullus dubitandi locus relinquitur quin omnes Christ fideles Pro more in catholica Ecclesia semper recepto, l•triae cultum qui vero God debetur, huic sanctissimo Sacramento in Veneration adhibeant; neque enim minus est Adorandum quod fuerit a Christ D•mino ut sumatur, institutum.
Qui censeunt nullo m•do ad Species ipsias eam Venerationem pertinere, in eo Haeretice pugnare contra perpetuum usum & sensum Ecclesiae: de Veneratione Sacram. ad Artic. Tom. 5.
Qui censeunt nullo m•do ad Species ipsias eam Venerationem pertinere, in eo Heretic pugnare contra perpetuum usum & sensum Ecclesiae: the Veneration Sacrament and Artic. Tom. 5.
St. Aug. serm. 58. De verbis Dom. si natura Deus non est filius sed Creatura, nec colendus est omnino nec ut Deus Adorandus. Ego Dominicam carnem, imo perfectam in Christo humanltatem propterea adoro, quod a divinitate suscepta, atque Deitati unita est, — Denique si hominem separaveris a Deo, ut Photinus, vel Paulus Samosatenus, illi ego nunquam credo nec servio.
Saint Aug. sermon. 58. De verbis Dom. si Nature Deus non est filius sed Creatura, nec colendus est Omnino nec ut Deus Adorandus. Ego Dominicam Carnem, imo perfectam in Christ humanltatem propterea Adore, quod a divinitate suscepta, atque Deity unita est, — Denique si hominem separaveris a God, ut Photinus, vel Paulus Samosatene, illi ego Never credo nec Servio.
b Longe aliter est Christus in Eucharistia, & in aliis rebus Deus; Nam in Eucharistia unum tantum suppositum est, idque Divinum, c•etera { que } omnia divina ad illud pertinent, & cum illo unum quid, faciunt, licet non eodem modo, Bellar. de Euch. l. 4. c. 30
b Long aliter est Christus in Eucharistia, & in Others rebus Deus; Nam in Eucharistia Unum Tantum suppositum est, idque Divinum, c•etera { que } omnia Divine ad illud pertinent, & cum illo Unum quid, faciunt, licet non Eodem modo, Bellar de Euch. l. 4. c. 30
Intali errore atque Idololotria, qualis in or be terrarum nunquam vel visus vel auditus fuit. Tolerabilior est enim error eorum qui pro Deo colunt Statuam auream aut argenteam, aut alterius materiae imaginem, quomodo Gentiles Deos suos venerabantur, vel pannum rubrum in hastam elevatum quod narratur de Lappis, vel viva animalia ut quondam Aegyptii, quam eorum qui frustum panis. coster Ench. c. •. S. 10. Longe potiori ratione excusandi essent infideles Idololatrae qui Statuas adoraverunt, Ib.
Intali Error atque Idololotria, qualis in or be terrarum Never vel visus vel auditus fuit. Tolerabilior est enim error Their qui Pro God colunt Statuam Auream Or argenteam, Or alterius materiae imaginem, quomodo Gentiles Gods suos venerabantur, vel pannum Rubrum in hastam elevatum quod narratur de Lappis, vel viva animalia ut quondam Egyptians, quam Their qui frustum Paris. coster Ench. c. •. S. 10. Long potiori ratione excusandi essent infideles Idolaters qui Statuas adoraverunt, Ib.
Sacramentarii omnes negant Sacramentum Adorandum & Idololatriam appellant ejusmodi Adorationem; neque id mirum videri debet, cum ipsi non credant Christum reipsa esse pra•sentem, & panem Eucharistiae reipsa nihil esse nisi panem ex furno, Bellarm. de Euch. l. 4. c. 29.
Sacramentarii omnes negant Sacramentum Adorandum & Idolatry appellant ejusmodi Adorationem; neque id Mirum videri debet, cum ipsi non Credant Christ Reipsa esse pra•sentem, & Bread Eucharistiae Reipsa nihil esse nisi Bread ex furno, Bellarmine de Euch. l. 4. c. 29.
Contra Faustum Manicheum, l. 1. c. 3 Tom. 1. de Genesi contra Manich. l. 2. c. 25. Tom. 3. Epist. 74. ad Deuterium, Solem etiam & Lunam & adorant & colant.
Contra Faustum Manicheum, l. 1. c. 3 Tom. 1. de Genesis contra Manich l. 2. c. 25. Tom. 3. Epistle 74. ad Deuterium, Solemn etiam & Lunam & adorant & colant.
Deos velect is sedibus propriis non recusare nec fugere, habitacula inire terrena, quinimo jure dedicationis impulsos simulahcrorum coalescere inunctioni, Arnob. contra gent. l. 6.
Gods velect is sedibus propriis non recusare nec Fugere, Habitacula Inire Terrena, quinimo jure dedicationis impulsos simulahcrorum coalescere inunctioni, Arnob contra gent. l. 6.
Hena gar onia theon, pantoiais dymamesi ta panta plerun; kai dia panta diekein. kai iu ton dia ton dedelomenon sebein. Euseb Praepar. Evangel. l. 3. c. 13.
Hena gar onia theon, pantoiais dymamesi ta panta plerun; kai dia panta diekein. kai ju ton dia ton dedelomenon Sebein. Eusebius Praepar. Evangel. l. 3. c. 13.
Me ta horamena samata heliu kai selenes kai astron medege ta aistheta mere tu kosmu phesusi the opoiein, alla tas en tutois aoratus dunameis, autu de tu epi pasin
Me ta horamena samata heliu kai selenes kai Astron medege ta aistheta mere tu kosmu phesusi the opoiein, Alla tas en tutois aoratus dunameis, autu de tu epi pasin
Nos neque aera, neque auri argentique materias, neque alias quibus signa Conficiunt eas esse per se Religiosa decernimus numina, sed eos in his colimus eosque veneramur quos dedicatio infert Sacra. Arnobius contra Gentes.
Nos neque Era, neque auri argentique materias, neque alias quibus Signs Conficiunt eas esse per se Religiosa Decernimus numina, sed eos in his We worship eosque veneramur quos Dedicatio infert Sacra. Arnobius contra Gentes.
Eum (sc. Christum) na•im quandam esse dicitis, eum triangulum esse perhibetis, id est, per quandam triangulam caeli Fenestram lucem istam mundo terrisque radiare. August. contra Faustum Manichaeum, l. 30. c. 6. Nescio quam navim per foramem Triangulum micantem, atque lucentem, quam confictam cogitatis, adoretis Ibid.
Eum (sc. Christ) na•im quandam esse dicitis, Eum triangulum esse perhibetis, id est, per quandam triangulam Heaven Fenestram lucem istam mundo terrisque radiare. August. contra Faustum Manichaean, l. 30. c. 6. Nescio quam navim per foramem Triangulum micantem, atque lucentem, quam confictam cogitatis, adoretis Ibid
Trinitati loca tria datis; patri, unum•. e. lumen in accessibile, filio duo Solem & Lunam spiritui sancto rursus unum, Aris hunc omuem ambitum, Ibid c. 7.
Trinitati loca tria datis; patri, unum•. e. lumen in accessibile, filio duo Solemn & Lunam Spiritui sancto Rursus Unum, Aris hunc omuem ambitum, Ibid c. 7.
In iis non quod sunt, sed quod vobis dementissime fingit is, adoratis, Ib. c. 9. Vos au•em colitis ea quae nec dii nec aliquid sunt, quoniam prorsus nulla sunt, Ib. c. 9.
In iis non quod sunt, sed quod vobis dementissime fingit is, Adoratis, Ib. c. 9. Vos au•em colitis ea Quae nec Gods nec Aliquid sunt, quoniam prorsus nulla sunt, Ib. c. 9.
Celebrans hostiam inter pollices teneus-genu flexus eam adorat; tum usque in terram genuflexus hostiam ipsam veneratur — sic de calice, reponit calicem super corporale & genu flexus sanguinem reverenter adorat, illum populo ••tendens adorandum Sacramentum genu flexus veneratur. In Canon. Miss. genu flexus reverentiam facit Sacramento.
Celebrans hostiam inter pollices teneus-genu flexus eam adorat; tum usque in terram genuflexus hostiam ipsam veneratur — sic de calais, reponit calicem super corporal & genu flexus sanguinem Reverenter adorat, Ilum populo ••tendens Adorandum Sacramentum genu flexus veneratur. In Canon. Miss. genu flexus reverentiam facit Sacramento.
Missale Romanum c. 9. Sacramentum genuflexus adorat Capite inclinato versus Sacramentum dicit Inteligibili voce, Agnus Dei qui tollis peccata•mundi miserere nobis, Da nobis pacem.
Missale Romanum c. 9. Sacramentum genuflexus adorat Capite inclinato versus Sacramentum dicit Inteligibili voce, Agnus Dei qui tollis peccata•mundi Miserere nobis, Dam nobis pacem.
Sacerdos postquam ipse hostiam genuflexus adoravit, continuo se erigens quantum commode potest, elevat in altum & intentis in eam oculis populo reverenter •••endit adorandam.
Sacerdos Postquam ipse hostiam genuflexus adoravit, continuo se erigens quantum commode potest, elevat in altum & intents in eam oculis populo Reverenter •••endit adorandam.
Fac me tibi magis credere; in te spem habere, te deligere, praesta menti de te vivere & te illi semper dulce sapere, Rythmus, St. Thom. ad Eucharist in Missal.
Fac me tibi magis Believe; in te spem habere, te deligere, praesta menti de te vivere & te illi semper dulce Sapere, Rythmus, Saint Tom ad Eucharist in Missal.
Siquis dixerit, non esse hoc Sacramentum peculiari festivia celebritate venerandum, neque in processionibus secundum laudabilem & Ʋniversalem Ecclesiae sanctae ritum & consuetudinem, sole•niter circumgesland•• vel •on publice ut adoretur, populo proponendum, & ejus Adoratoresesse Idololatr as, anathema sit. Concil. Trident. Can. 6. Sess. 13.
Siquis dixerit, non esse hoc Sacramentum peculiari festivia celebritate venerandum, neque in processionibus secundum laudabilem & Ʋniversalem Ecclesiae sanctae Ritum & consuetudinem, sole•niter circumgesland•• vel •on publice ut adoretur, populo proponendum, & His Adoratoresesse Idololater as, anathema fit. Council. Trident. Can. 6. Sess. 13.
Consuetudo quae panis E•charistiae in publica pompa conspicuus circumferetur ac passim omnium oculis ingeritur, praeter veterum morem ac mentem ha•d ita longo tempore inducta & recepta videtur. Illi enim hoc mysterium in tanta religione ac veneratione habuerunt, ut non modo ad ejus perceptionem, sed ne inspectionem quidem admitterent, nisi fideles, quos Christi membra & tanta participatione dignosesse existimarent, quare ante Consecrationem Catecbumeni, Energumeni, poenite•tes, denique non Communicantes, Diaconi voce & Osliariorum Ministerio secludeb antur Cassand. consult.
Consuetudo Quae Paris E•charistiae in Public pompa conspicuus circumferetur ac passim omnium oculis ingeritur, praeter veterum morem ac mentem ha•d ita longo tempore inducta & recepta videtur. Illi enim hoc mysterium in tanta Religion ac veneration habuerunt, ut non modo ad His perceptionem, sed ne inspectionem quidem admitterent, nisi fideles, quos Christ membra & tanta participation dignosesse existimarent, quare ante Consecrationem Catecbumeni, Energumeni, poenite•tes, denique non Communicantes, Deacons voce & Osliariorum Ministerio secludeb antur Cassandra. consult.
Oi kalumenoi par hem•• diaconoi •idoasin ekaste paron to metalabein apo tu eucharistethentos artu kai oinu kai hydatos, kai tois ou parusin apopherusin, Just Martyr, Ib.
hey kalumenoi par hem•• diaconoi •idoasin ekaste paron to metalabein upon tu eucharistethentos artu kai oinu kai hydatos, kai tois ou parusin apopherusin, Just Martyr, Ib.
Boil. l. 2. p. 74. •x Chrysost. Liturg-Eita proskynei ho hiereus kai•ho: •iaconos, en ho ēsti •opō, kai ho •aos homoios pant•s met eulabeias proskynusin.
Boil. l. 2. p. 74. •x Chrysostom Liturg-Eita proskynei ho hiereus kai•ho: •iaconos, en ho ēsti •opon, kai ho •aos homoios pant•s met eulabeias proskynusin.
Invenio quomodo sine Impietate adoretur terra, scabellum pedum ejus; suscepit enim de terra terram, quia caro de terra est, & de carne Mariae carnem accepit, August Ib.
Invenio quomodo sine Impiety adoretur terra, scabellum Pedum His; suscepit enim de terra terram, quia Caro de terra est, & the Carnem Mary Carnem accepit, August Ib.
de Euch. Ador p. 10. ex Orlg. Homil. 12. Nostis qui Divinis mysteriis interesse consuestis, quomodo cum suscipitis corpus Domini, cum omni cautela & veneratione servatis, ne ex eo parum quid decidat, ne consecrati muneris aliquid dilabatur. Reos enim vos creditis, & recte creditis, si quid inde per negligentiam decidat.
de Euch. Ador p. 10. ex Orlg. Homily 12. Nostis qui Divinis mysteriis Interest consuestis, quomodo cum suscipitis corpus Domini, cum omni cautela & veneration servatis, ne ex eo Parum quid decidat, ne consecrati muneris Aliquid dilabatur. Reos enim vos creditis, & recte creditis, si quid inde per negligentiam decidat.
Schema hiketon kai proskyneton echomen, Chrysost. Homil. 7. in. Matth. epi to timesai kai proskynesai ton hyion tu Theu. Ibid. prosenegke sy tapein ophrosynen kai tetapeinomenen kapdion. Homil. de Phil. Dianastesomen toinyn heautous kai phrixomen kai pollo ton barbaron •keinon pleiona epideixometha•en eulabeian.
Schema hiketon kai proskyneton echomen, Chrysostom Homily 7. in. Matthew epi to timesai kai proskynesai ton hyion tu Theu. Ibid prosenegke sy tapein ophrosynen kai tetapeinomenen kapdion. Homily de Philip Dianastesomen toinyn heautous kai phrixomen kai pollo ton barbaron •keinon pleiona epideixometha•en eulabeian.
Hom. 5. in N. T. Tunc Dominus sub tectum tuum in greditur; tu ergo humilians teipsu•• imitare h•nc Centurionem & dicito, Domine non sum dig••s ut intres sub tec••• 〈 ◊ 〉.
Hom. 5. in N. T. Tunc Dominus sub tectum tuum in greditur; tu ergo humilians teipsu•• imitate h•nc Centurionem & dicito, Domine non sum dig••s ut intres sub tec••• 〈 ◊ 〉.
Retract. Bereng. sub Nicol. 2 in Concil. Rom. Verum corpus Domini nostri Jesu Christi sensualiter, non solum Sacramento, sed in veritate, manibus Sacerdotum tractari & frangi & fidelium dentibus atteri, Sic Gualt. & Abbaud apud. Boil. p. 177.
Retract. Bereng. sub Nicol. 2 in Council. Rom. Verum corpus Domini Our Jesu Christ sensualiter, non solum Sacramento, said in veritate, manibus Sacerdotum tractari & frangi & Fidelium dentibus atteri, Sic Walter. & Abbaud apud. Boil. p. 177.
Phrixomen toinyu pro•iontes, cachariste somen, prospesomen exomologunmeoi ta ptaismata bemon, dakrysomen ta o•keia penthyntes kaka, ekteneis euch as apodom en to Theo, meta tes prosekonses entaxias hos to Basilei prosiontes ton ouranon, Chrysostom in serm. 31. in natal Dom Stomen emphoboi kai entromoi kat• neuontes to omma, an• de ten psychen, stenazontes aphonos alalazomen te kapdia. Johan. Hieros. apud Chrysost. & apud Boil. p. 44. enthymetheti hoti ge ou kai spodos, haima kai Christu metalamb antis, Chrys. Ib.
Phrixomen toinyu pro•iontes, cachariste somen, prospesomen exomologunmeoi ta ptaismata bemon, dakrysomen ta o•keia penthyntes kaka, ekteneis euch as apodom en to Theo, meta tes prosekonses entaxias hos to Basilei prosiontes ton ouranon, Chrysostom in sermon. 31. in natal Dom Stomen emphoboi kai entromoi kat• neuontes to omma, an• de ten psychen, stenazontes aphonos alalazomen te kapdia. John. Hieros. apud Chrysostom & apud Boil. p. 44. enthymetheti hoti ge ou kai spodos, haima kai Christu metalamb antis, Chrys. Ib.
Sebein, kai ethein ti proskynumenon. Orig. contra celsum. l. 4. Thyels proba ton, to de auto kai proskyneis. Tatian. Orat. contra Graec. Apim bovem adoratis & pascitis Minut. Octav. p. 94.
Sebein, kai ethein ti proskynumenon. Origin contra Celsum. l. 4. Thyels proba ton, to de auto kai proskyneis. Tatian. Orat contra Greek Apim bovem Adoratis & pascitis Minutes Octav p. 94.
Dia touto ta men acatharta tōn zoon legei, ta de cathara, bina ta menhos acatharta bdeluomenoi me theopoi osi, ta de me proskyosin esthiomena. ' Abelterias gar eshates to esthi omenon proskynein. Theodoret. in Quaest. in Genes.
Dia Touto ta men acatharta ron zoon legei, ta de cathara, Bina ta menhos acatharta bdeluomenoi me theopoi Osiris, ta de me proskyosin esthiomena. ' Abelterias gar eshates to esthi omenon proskynein. Theodoret in Question in Genesis.
Quanto verius de Diis vestris animalia muta naturaliter judicant; mures, hirundines, milvi, non sentire •os sciunt, redunt, insultant, insident, ac nisi abigatis, in ipso Dei vestri ore nidificant; Arancae vero facie• ejus intexunt, Minut. Octav. p. 75.
Quanto Various de Dis vestris animalia muta naturaliter judicant; mures, hirundines, milvi, non sentire •os sciunt, redunt, insultant, insident, ac nisi abigatis, in ipso Dei Yours over nidificant; Arancae vero facie• His intexunt, Minutes Octav p. 75.
Meliorem esse qui fecit, quam illa quae facta sunt & si haec adoranda sunt, artificem a quo facta sunt, ipsum quoque multo potiori jure adorandum esse. Lactant. Instit. l. 2. c. 2
Meliorem esse qui fecit, quam illa Quae facta sunt & si haec adoranda sunt, artificem a quo facta sunt, ipsum quoque Much potiori jure Adorandum esse. Lactant. Institutio l. 2. c. 2
Iste in omnibus veritatem subtrahit, dum asserit omnia fieri (sc. fractionem & attrit•onem corporis Christi in Eucharistia) non substantia sed in specie visibili & forma panis & Sacramento tantum. Gualter adversus Abailard. apud Boil. 179.
Iste in omnibus veritatem subtrahit, dum asserit omnia fieri (sc. fractionem & attrit•onem corporis Christ in Eucharistia) non Substance sed in specie visibili & forma Paris & Sacramento Tantum. Gualter Adversus Abelard. apud Boil. 179.
An mus, vel Porcus vel canis comedens hostiam suscipit corpus Christi? Bishop Jewels reply Artic. 24. see Burchard de correct. Miss. upon these Questions, De vino in calice congelat•, de musca vel aranea vel veneno mixto cum sanguine, de vomitu post receptionem Sacramenti, Quand• cadit corpus Christi, Quando cadit sanguis Christi. fol. 51. 52.
an mus, vel Porcus vel canis comedens hostiam suscipit corpus Christ? Bishop Jewels reply Artic. 24. see Burchard de correct. Miss. upon these Questions, De vino in calais congelat•, de musca vel aranea vel veneno mixto cum sanguine, de vomitu post receptionem Sacrament, Quand• Cadit corpus Christ, Quando Cadit sanguis Christ. fol. 51. 52.
Christus constituit Sacerdote• sui ipsius Vicarios. Sess. 14. Praesides & Judices Ibid. 4. Sacerdos solvit peccata potestate quadam praetoria Bellar. lib. 1. de Sacram. c. 10. Christus ratam habet sententiam a Sacerdote latam, Id. lib. 3. c. 2.
Christus Constituted Sacerdote• sui Himself Vicars. Sess. 14. Praesides & Judges Ibid 4. Sacerdos Solvit Peccata potestate Quadam praetoria Bellar lib. 1. de Sacrament c. 10. Christus ratam habet sententiam a Sacerdote latam, Id. lib. 3. c. 2.
