A discourse against purgatory

A DISCOURSE AGAINST Purgatory.

AMONG all the Errours of the Church of Rome, the Superstructures she hath made of hay and stubble upon the sub∣stantial Doctrine of Christianity; this Fable of Purgatory is one of the most notorious, invented on purpose to encrease the treasu∣ry of the Church, by putting the grossest abuses upon the ignorant and unwary People: over whom she hath got such an absolute dominion, as that she can make them believe what she pleases, and then can impose her additions to the word of God, as infal∣lible decrees. How easily are the multitude led into bye-paths, when that light of Scripture is taken a∣way from their eyes, which God revealed on pur∣pose, that by the search thereof they might find E∣ternal 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: I cannot then but wonder how it came to pass, that this mid∣dle 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, or so forgetfull of the work they took in hand, which was to write the whole Gospel of Christ, as not so much as one of them should give us notice of this place. But this new Doctrine, with many others, was introduced when the World was in the dark; 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: when the Wolrd was thus stupid and Superstitious, Men were inclined to believe strange things: 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 pro∣found Mysteries; the gallantry of Faith, they ima∣gined, was mightily shewn, in swallowing down∣right Contradictions: when this breach was once made upon the minds of Men, then any errour might enter, though as senseless and ridiculous as Purgatory it self.

Which Opinion I will first shew to have no foun∣dation in the Canonical Scripture.

Secondly, For what reasons it was introduted.

Thirdly, What we are to believe in this matter.

Lastly, I shall conclude with some reflexions upon the Authours of this, and other new-invented Doc∣trines in the Church of Rome.

First I am to prove, that this opinion hath no foun∣dation in Scripture. The Papists themselves are sensible enough of this; therefore they put all the

false glosses they can upon it, so that the People may discern nothing in the Scripture it self, though it be as clear as the Sun: for by this craft they have their living, as Demetrius and his Crafts-men had herefore. But let them fairly and honestly lay open the Books of God to every one's eye, without any un∣reasonable interpretations, or spurious additions made to it; and I doubt not, but the vanity of asserting Purgatory will soon appear.

Now in Scripture there are matters of a different nature.

I. Ancient Records; the History of former Times: and these things were far better known, than they are now at this distance of time.

II. There are things that are wholly expired and out of date, and so of less use to us, as the whole Mosaical Dispensation.

III. In Scripture there are matters of Prophecy fit∣ted for those times, which they then far better un∣derstood than we do now, and wherein they were far more concerned than we are; for they are transacti∣ons partly of things performed, which when fulfilled, were best understood.

IV. There are matters of deep Philosophy, aswell as great Mysteries, which do not belong to the business of Religion.

Lastly. There is the moral part of Religion, and our Savior's Doctrine; in which two our Regilion consists: and this is that Doctrine which hath brought life and immortality to light, but hath not revealed any such thing as Purgatory: which will appear, if we consider what Bellarmine hath alledged in the defence thereof, both out of the Old and New Testa∣ment. 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 Abner. Which Fasting of David must be as he fansies, 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; that Mourning and Fasting were ne∣ver practised upon a design of procuring thereby any benefit to the Deceased: but they were customs one∣ly, and ceremonies made use of to testifie the honour and respect they had for their Friends departed; and all Nations have had their particular ways of dis∣charging their last Duty to their Friends, when they have left this World, without any thought of doing them any service thereby in the World to come. The Cardinal is not contented with this Argument, but he produces other places of the Old Testament to support his opinion; 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 al∣ledges, and altogether needless, because there is not so much as any shew or colour of proof in any one of them. Therefore we will pass to those Texts of the New Testament, which he says are for him.

First; He alledges that of St. Matthew, 12.32. Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoevrer speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor that which is to come. This world to come, if you will believe him, must needs be Pur∣gatory, Now by the world to come, nothing else is meant in Scripture, but that everlasting state which

we shall enter upon after death, in which all agree there shall be no middle state between that of Hea∣ven and the other of Hell; therefore the world to come and Purgatory are inconsistent: for one Scripture is the best Comment upon another; so that this way of Expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither in this World, nor that which is to come, is made easie and plain by St Mark, c. 3. v. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now this manner of Expression in St. Matthew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it shall not be forgiven him, neither in this world, nor in that which is to come, signifies just so much, and no more, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath never forgiveness, but is in danger of Eternal Dam∣nation; as much as to say, this sin is of that malignant and heinous nature, that it justly deserves endless pu∣nishment, and will never be pardoned.

II. Another is that of the 1 Cor. 3. They them∣selves shall be saved, but so as by fire, or but as through fire; 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 saith, I will bring the third part through fire, and re∣fine them, as silver is refined: which is a fair war∣ning 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: for the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Particle of similitude, and the whole phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is proverbial, u∣sed in Scripture aswell as in other Authours, to sig∣nifie a narrow escape out of a great danger; just as St. Peter expresses it, 1 Pet. 3.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so here it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall be saved with great dif∣ficulty, so as through fire.

III. A Third place is that of 1 Cor. 15. concerning Baptism for the Dead; here the Cardinal ventures very far, even to the drawing of fire out of water, the flames of Purgatory out of these washings: Bap∣tism for the Dead, and Prayer for the Dead is the same thing in his sense; though it be discordant to the harmony and scope of the whole Scripture. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Scripture signifies to Wash, or purify by Washing; it must be rendred in the same sense here: for as all Nations had their pecu∣liar Rites of Burial, so had the Jews; who were u∣sed to wash the Carkasses of the Dead with warm water, Camomile, and dryed Roses being put into it. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or use of Baptisation was threefold: The First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a washing from the pollution con∣tracted by the touch of the dead Carkass. The Se∣cond was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a washing of the dead Corpse its self, as Tabitha was washed. The Last was the Baptization in the Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in use onely among some misguided Christians: for the Apostle undertook to convince the Corinthians of the truth of the Resurrection, from their own foolish and erroneous Customs; in effect telling them, that their usage of Baptizing the living for the dead, was vain and impertinent, if there were no Resur∣rection: for if the Dead rise not at all, to what end were these Funeral Solemnities! Why was there vicarium tale Baptisma, as Tertullian calls it; the manner whereof is thus described by Epiphanius: When any Catechumenist dyed, some living person, being placed under the bed, they came to the de∣ceased Party, and aked him whether he would be Baptized; the Party under the bed answered, that he would; whereupon they immediately Baptized him for the dead: a silly superstitious Action! 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.

IV. The Fourth place is that of St. Matthew 5.25. Agree with thine adversary quickly, whilst thou art in the way with him, lest at any time the adversary de∣liver thee to the Judge, 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: whereas all this is an Allegory, whereby we are taught to re∣concile our selves to God, the great Judge of Heaven and Earth, by leading a Godly, Righteous and So∣ber life, whilst we are in the Way, or on this side the Grave; 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 the Text says, We shall by no means come out thence, till we have paid the uttermost farthing; which will be never, because we shall ne∣ver be able to discharge this Debt. We are infinitely be∣holding to the goodness and mercy of God, who hath appointed his onely Begotten Son to be our Surety, and to deliver us out of this Prison; how justly then may the Saviour of the World be angry with Papists, for pretending to cast simple people into I know not

what Prison, and to torture them with painted Fires, in spight of that Redemption which he hath made for the whole World?

V. The Fifth place is that of Matth. 5.22. Who∣soever is angry with his Brother without a cause, shall be in danger of the Judgement, and whosoever shall say to his Brother, Raca, shall be in danger of the Coun∣sel: but whosoever shall say, thou Fool, shall be in dan∣ger of Hell Fire. The last onely of these sins, Bel∣larmine observes, shall be punished with Hell Fire; consequently after this life, the punishment of lesser sins will be in Purgatory. But this is no true infe∣rence; because after this life, there will be no di∣stinction of Courts of Justice, as there was among the Jews in our Saviour's time; then all Judicature shall appertain to Christ and his Apostle: therefore this Text cannot be rightly understood without conside∣ring the words before and after it. Now our Savi∣our in this Chapter was about to interpret the Law of Moses, which the Jews thought they had ful∣filled, when they had not transgressed the Grammati∣cal sense thereof; this made them believe that the Sixth Commandment was not broken, but by kil∣ling a Man; nor the Seventh, but by actually com∣mitting Adultery or Fornication: whereas our Sa∣viour forbids the inward Anger of a Man against his Brother without a cause, the punishment whereof at the Day of Judgment shall be Hell Fire. How Pur∣gatory 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, 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; Invoca∣tion of Saints, the Papists say may be proved from this Text, but I cannot see upon what grounds. 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, and thereby make God himself our Debtour; for he that giveth to the Poor, lendeth to the Lord.

Lastly; The Champions for Popery alledge for Purgatory, 1 Pet. 3.19, 20. By which also he went and preached to the Spirits in prison; by which they undrstand the Descent of Christ into Purgatory, to loose some Souls there from their Torments. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which, relates to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spirit; that is set down just before it; by which Spirit in Noah, who is called a Preacher of Righteousness, Christ Jesus is said to Preach to the Generation of Men imme∣diately before the Floud, whose Souls are now shut up in Hell for their Disobedience. For this Prea∣ching 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; but he did it by the Ministry of a Prophet: for to doe any thing by another, that is not able to perform it without him, as much demonstrates the existence of the principal cause, as if he did it of himself without any intervening instrument. But if Purgatory be intended in these words, we must be mightily mistaken in our conceptions about a future state; then the days that follow after Death do af∣ford opportunities of obtaining a better Life; then may Men rise from a life of torments to a life of joy: whereas the Angels had one Instant, either to stand

or fall eternally; what that Instant was to them, that this Life is to us: for after Death immediately follows Judgment; the Soul at its departure from the Body, knows its doom, and what it must trust to for ever. The Schoolmen labour all they can to destroy the true Belief of Christians in this mat∣ter, 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 employed, than in buil∣ding 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 Scri∣pture; which is our surest guide against all such No∣tional wandrings, opens our eyes to perceive the rea∣lity of things, and clears the brain, not onely from Darkness, but form false and useless Light, especially the Ignis fatuus of Purgatory; which serves onely to mislead Men out of the way, and so lose them in the bogs or woods of perpetual errour; which teaches us to believe quite otherwise than the Papists do; for such as these are the instructions of the Holy Spirit, Joh. 5.24. Verily, verily I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life; he shall not come into condem∣nation, but is passed from death to life. Mat. 18.8. Wherefore if thy hand, or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life, halt or maimed, rather than having two hands and two feet, to be cast into everlasting fire. Mat. 19.29. And every one that hath forsaken houses or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my names sake, shall re∣ceive an hundredfold, and shall inherit everlasting life.

Mat. 25.46. And these shall go into everlasting pu∣nishment, but the righteous into life everlasting. In the sixteeth Chapter of St. Luke's Gospel, from the nineteenth to the one and thirtieth Verse, we reade how the Rich Man was cast into Torments, and the Poor Man lodged in Abraham's Bosome: between the places of both these Men, there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Wide Gulph, never to be passed; insomuch, that Dives did despair of any relief out of his misery, when the gift of a drop of water to cool his tongue would not be granted him. If we can assent to what the Papists say, they have paved a large Caus-way over this wide Gulph, and have opened a very ea∣sie passage from a life of torments to that of eter∣nal happiness. For by virtue of some prayers, ob∣lations and indulgences, they have made the way broad to Heaven, and narrow to Hell; a Man that hath money in his pocket cannot be damned, and a Camel may as soon pass through the eye of a needle, as a poor Man be saved.

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 there∣of: which word, Tradition, they are wont to alledge to give a colour to most of their present innovations.

Wherefore in the second place I am to shew how they are mistaken in this case of Tradition also, and to declare for what reasons the Fiction of Purga∣tory was first set on foot. The Traditions we receive as good and authentick, are the Doctrines which we now reade in the holy Scriptures; but I have proved Purgatory to be none of these: therefore those of the Romish Perswasion must mean some other Tra∣dition, that is not to be found written in the word of God. But here we ought to observe, that the

Scripture in this case, aswell as in all others, is the onely rule of Faith; therefore Traditions, Councils and Fathers are onely to be used as helps to under∣stand the Scripture better, but not to be enter∣tained as any rule of Faith; in which case we are bound to be of the Apostle's mind. If I, or an Angel from Heaven preach any other doctrine than that which we have delivered, let him he accursed. For this reason we cannot receive those Doctrines for truth, which the Church of Rome presses upon our Belief upon the account of Tradition: 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; which is an artifice to enslave Mankind, by disabling them either to see or know what she is a-doing: whereas if we would keep up the honour and privilege of Humane nature; if we would preserve our Bibles from being sequestred into Hucksters hands; if we have any regard to God's pure and undefiled Religi∣on, we must resolve against the Novelties of Popery. For in the true Religion, there is nothing which the reason of Mankind can challenge; wherein the judgments of Men may not have so good an account, as to receive full and ample satisfaction. And to speak the truth, I do not understand that there is a∣mong Protestants: what more is to be found among the Papists, is accommodated to serve some bye-ends and purposes. For this reason, a great Abbat 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; because there was so little Ground for many Tenents

of it in the Word of God: I may add, that there is as little in the principles of God's Creation, or in that which we call Natural Religion.

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, untill they are set at liberty by the Prayers of the Living, or a Pope's Indulgence: but to justifie them∣selves in this unpardonable abuse of the Christian Re∣ligion, they tell us, that some Christians in Old Time did make use of Prayers and Commemora∣tions for those who died in the true Faith of our Sa∣viour Jesus Christ. Now the question is, whether the Suppplicants, that used this kind of Devotion, intended by these means to obtain a pardon for the Crimi∣nals that were condemned to this Prison. The right understanding of this Custome will put an end to the Controversie; and who can better inform us of their meaning than they themselves, or those that lived in the same Age with them; amongst whom may be reckoned Dionysius the Areopagite, who treats particularly of the Rites used in their Burials of the Death: 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; as also for his mercifull admittance of sincere Pe∣nitents into his Grace and Favour. And farther prays, that God would place them in the Land of the Li∣ving, 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 ever∣lasting: this was the end of their Prayers for those that Rest in the Lord. Now, lest 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 con∣dition of darkness, loss and pain; there to be pre∣pared for Heaven by certain Purgations, and thence to be discharged by the satisfactions and prayers of the Living; the same excellent Write hath men∣tioned onely two divisions of the Dead: of those that have lived well, and of those that have lived ill; whereas the upholders of Purgatory have lodged them in three distinct Apartments. But the Primi∣tive Church knew but two places of entertainment for the Dead after this Life, Heaven, and Hell; the first for good, the latter for evil Men; one for the Believer, the other for the Infidel; Heaven is for him whose sins are remitted, and Hell is for him whose sins are retained. Indeed some Ancient Do∣ctours 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; sup∣posing for a while they lay under the Altars. But afterwards the Church of Rome found it more pro∣fitable 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.

For as soon as the World was put into a great Fright about Purgatory, then came in the sale of Indulgences; which the subtile Priest put off for se∣curities against the vain fears and dangers to be met withall in this place: this indeed is a Doctrine of good advantage to the Churh of Rome, but most disgracefull to the Christian Religion; for what can be more so, than to defraud Christ himself of the Title and Merit which he ever had, of being The onely Redeemer of Mankind; as if he had not by his Sacrifice on the Cross fully satisfied the Di∣vine

Justice, but that this great work was to be done by Pope's Bulls, Indulgences and Masses? But for all this we will oblige our selves to believe the Roman Confessours, if they can from Scripture, Rea∣son, or untainted Tradition shew us where God hath told Men, that he is pleased with these things, and is resolved to accept of them instead of a good and Christian Life. For this was always the Faith of the Primitive Church, that the state and condition of a Man into which he passeth after Death shall ne∣ver be changed; this I could prove out of Justin Martyr ad Orthodoxos, and out of St Cyprian ad De∣metrianum; but my Design is not to fill this brief Discourse with Quotations, and indeed there is no necessity for it, because we have Scripture, the com∣mon sense of Mankind, and the Faith of the best and purest Ages on our side.

Wherefore in the third place, I will shew what our Belief ought to be in this matter. We all know very well, that we are to believe as the Scri∣pture directs, and herein we are taught that Hea∣ven and Hell are fixed for the two eternal states of good and bad Men; who if after this Life they had any hopes of gaining the first, or escaping the lat∣ter by the Prayers or the Gifts of their surviving Friends, this expectation would in a great measure frustrate the intend of Christ's coming into the World, which was to teach Men how in this pre∣sent life they must work our their Salvation, how through patient continuance in well-doing they must here be brought to goodness and real vertue; the practice whereof in all probability would be quite laid aside, if they should depend upon such foolish hopes, as these are. If we do but consider the rea∣son of those 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; we have the promise of present assistance to en∣courage our endeavours in a vertuous life, and to make this work the more easie, we have the assurance of a future reward. Whereas Religion would be thought in its strictest duties to be a burthen too heavy for Men to bear, if so be they should once entertain the hopes of getting Heaven by such cheap and easie me∣thods, as the Church of Rome prescribes: persons that are her Proselytes will not be wrought upon by that fear, which is the proper product of the threatnings of the Gospel, when the most dreadfull condition, that can be feared hereafter may be avoy∣ded, as they think, by the charmes of Masses, or some legacy to the Church. But these are cunningly devi∣sed Fables, which the Scripture warns us of; which Gospel, because of the terrours of it, is said to be the mighty power of God to salvation: for great fear makes difficulties easie, it awakens all our powers, and quickens all our motions, it turns our feet into wings, and enables Men to doe many things with ease, which without so strong a motive they would never be perswaded to attempt. 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. Besides the Commands of God are exceedingly sweetned by Love, by all the ima∣ginable obligations of Kindness; when we have con∣sidered how undutifully we have demeaned our

selves towards him who is the great Benefactour of our life, who hath recovered us from eternal destruc∣tion; with how much long-suffering he hath expec∣ted our amendment; 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 hap∣piness and glory: he onely hath delivered us from Wrath and the Tormentour, when we lay open to the revenge of God's Justice. If we have any sense of benefits, we cannot chuse but love and obey him who hath done so much to oblige us; 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; these are our hope, fear and love. But the workings of these passions must needs be stifled by a lazy, super∣stitious devotion, I mean that devotion of the Papists which is produced by a belief of such dreams as Pur∣gatory.

Let us therefore that are Protestants consider, that the main work we are to doe in the time of this life, is to prepare for our immortal state; for the time of this life is the day of exercise, wherein we are to make tryal of our strength, and with all our powers to labour for Heaven, the way to which place lyes right before us, it is strait and narrow, so that we must use some care and diligence, that we turn not to the right, nor to the left: the ways 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 ra∣ther perplexed than their minds are improved, or their lives made better: by the practice of these things they are brought off from the true meaning of the

Christian Religion, and learn at last to content them∣••elves with pompous shews instead of living righteous∣ly godly and soberly in this present world: for how can the end 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?

But thanks be to God, we have not so learned Christ: we came not into the World to be idle Spec∣tatours therein, to be slothfull and unprofitable Monks, to gratifie our senses, feed our lusts, or to live at ease, but to pay a reasonale service to God, and to promote the publick good; not to advance our own advantages and designs, but the common interest and benefit of Mankind. And as we are not to neglect our duty upon which the saving of our Souls de∣pends, in expectation, that after this life is ended we may get out of Purgatory into Heaven; 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 under∣standing, that assoon as our rational powers begin to move, Religion also may shew it self at the same time with all the brightness and majesty of truth and vertue. Therefore Men do mightily abuse themselves when they are led aside by erroneous opinions concerning their future state, and so loose the happy occasion of advancing their true interest: this they doe, who put off there living well to the last, who defer their Re∣pentance with groundless hopes of having the same good success as the Penitent Thief had, or who neg∣lect all those good means that would make them sound and good Christians out of a false perswasion, that their sufferings hereafter will be but Tempo∣rary, and then they shall be as happy as the best Men

are. Sone Philosophical Persons are mistaken in this matter; for they will tell you, that they would ra∣ther chuse not to be at all, than be placed in such a condition of Life as that they shall be in danger of everlasting punishment if they disobey the Laws of God. Surely this cannot be the desire of a good or a wise Man, as if a Man had better chuse to live in the Woods in a wilde state of confusion and anar∣chy, that be subject to the Laws of a Just and Mer∣cifull Ruler, under whom he may lead an happy and quiet life, merely because he shall be punished, if he doe amiss. We are beholding to the infinite bounty and goodness of God, for that he hath gi∣ven us all a Being; and when we were made, it was absolutely necessary that we should carefully observe and keep the Laws of Almighty God: but such is the degeneracy of Mankind, that they would never doe this, unless there were severe penalties to be suf∣fered for the violation of them; which penalties are eternal upon impenitent Sinners for this reason among others, because the goodness and mercy of God is emi∣nently shewn towards Men, both in threatning and inflicting these punishments; for hereby they may behold his severity against sin, and so break off the practice 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 se∣verities of God towards them in this life. The suf∣fering these punishments God may accept of as a full satisfaction to his Law, if they be such as rend to break men off from sin, assert God's Right, and vindi∣cate his honour to the World; for we must know that the end of punishment is not the satisfaction of anger in God as a desire of revenge, but the design of it is to vindicate the honour and rights of the in∣jured

Person by such a way, as himself shall judge most satisfactory to the ends of his Government. But the misery of any Creature cannot be an end to us, much less to the Divine nature, because an End supposes something desirable for its self: so that God neither doth nor can delight in the miseries of his Creatures in themselves, but as they are subser∣vient 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. For there is a vast difference be∣tween the end of punishment in this Life, and in that which is to come; the punishments in the life to come are inflicted because Sinners have been un∣reclaimable 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. Let us therefore always laud and bless the Name of God, in whom we live, move, and have our Being, for that he hath raised us out of nothing, to be not onely Living, but Rational Crea∣tures. Now we are bound to act according to the dignity of our Natures; if we do not, we degene∣rate into the lower Rank of Animals, and very de∣servedly pull God's vengeance upon us for disappoin∣ting 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 Being, unless he may be freed from the dreadfull ap∣prehensions of that everlasting punishment which is due against all such as wilfully offend so good and wise, so holy and just a God.

Wherefore let no vain expectations of escaping the wrath to come betray us into so great a sottishness as to put off our Repentance, or to defer making provision for Eternity: to be throughly regenerate is a harder task than to mumble over so many Pater Noster's or Ave-Mary Prayers; 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 reconci∣liation with the nature, will and mind of God sig∣nifies; unless we are thus qualified for the enjoyment of God, no Flames of Purgatory will ever prepare us for it.

Now therefore is the time of working out our Sal∣vation; the next World will be the time of giving an account of what we have done, either good or evil; as this Life leaves us, so eternal Life will find us; what advantages then we have to day of know∣ing the will of God, and of learning his statutes, let us make use of them, that we may be able to stand before his Judgment Seat, and receive the re∣wards of good and faithfull Servants: in order to the acquitting our selves well at this Bar, we have the direction of holy Scripture, which we may search as curiously as we please; we have all God's institutions to guide us; we have the assistance of God's Spirit to help and encourage our endeavours, and the promises of the Gospel to assure us, that our labour shall not be in vain. These are the benefits of the present time: but what warrant have we from Scripture that those duties may be performed here∣after, which are now neglected? No, we are told the quite contrary, because I called (saith God) and ye would not answer, I will then laugh at your destructi∣on, and mock when your fear cometh: so St. Luke, 15.

The rich Glutton is tormented, who was always for spending his present time in Riot and Luxury; he applauds himself in his wisedom and foresight, when he had made such plentifull provisions for many years ease and pleasure; but alas! how soon is his unprepared Soul surprized with a sad arrest of Death! how blank did the Fool then look, when he heard the fatal News, that that Night should put an end to all his hopes! How was he confounded with the ter∣rours of the other World? poor wretch! how did he tremble, when he found himself beset with Devils and damned Spirits? On the other side Lazarus is com∣forted, because he did his work in this World, through much poverty and hardship he got at last to Heaven.

This is the case of all Men; an eternity of hap∣piness or misery awaits them hereafter: there is no other state of things so great and so unalterable: 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: and if Men could be brought to reflect seri∣ously on the dismal and astonishing events of a wick∣ed Life, they would never suffer themselves to be so much imposed upon by Cheats and Impostours, who recommend to them an implicite Faith, and a be∣lief in such a state, as Purgatory; whereby their eyes are shut that they may not be affrighted by the sight of their misery. The fears of one Par••y betray Men into Superstition, the vices of another into Atheism, the covetousness of a third draws them into the most pernitious mistakes about the World to come. But if Men would be at the pains to en∣quire into the affairs of Religion, and be not indif∣ferent whether their condition hereafter be happy or miserable, they will easily discover its principles to

be highly reasonable, and the keeping of its Com∣mandments to be their highest interest, they will plainly see the paths of Truth and Blessedness, for it sets down the most easie rules both for living well, and for believing right, because errours in Belief are no less destructive of Christianity and the ends there∣of, than a general viciousness of manners is. But if Men will be Fools and follow trifling opinions, no wonder if they perish by their own folly; 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, and of be∣ing cast into an eternal Flame, because they fansie their Church is an infallible guide? whereas St. Paul (writing to the Romans) speaks not one word of their privilege of infallibility, but rather puts them in fear in the 11. Chap. that they aswell as the Jews were in danger of falling way: St. Peter also in his Ca∣tholick Epistles doth not once acquaint the Christians, whom he writes to, what Guide they were to fol∣low after his departure: there was no need for any such thing, for they had all along told them that by following the Scripture they may be saved; having then an infallible way, there was no use, at least no necessity of an infallible Guide.

But as the Church of Rome without any colour of reason sets up for an infallible Guide in points of Controversie, so with like boldness she may lay claim, as some of her disciples do, to demonstration in matters of Faith, whereas if we will define Faith to be that assent by which we receive the word of God

as such, and upon account thereof give our assent to all things which therein are propounded to us to be believed, then there are to be assigned two several acts of Faith, one of which is that judgment by which we acknowlege that word to be truly divine, the other is that assent which we give to all those things that are contained therein: Faith in the former re∣spect is less certain than Science, but in respect of adherence is more certain than the other. Now there cannot be so great a certainty in Faith as in Science, the Mathematicks for instance; because Faith is more lyable to doubting than Science is: if any Man per∣ceives the strength and force of a Geometrical Demon∣stration, he cannot in the mean while doubt of the con∣clusion: but now a true Believer doth often strug∣gle with doubting and unbelief, wherewith his Faith is assaulted, and yet it ceaseth not to be true Faith. We must confess that the mind doth less clearly per∣ceive this to be the word of God, than it doth those things which are self-evident, and the conclusions logically deduced from them: there is no reason therefore that any one should fear to acknowledge that assent to be also less certain: notwithstanding it follows not upon this account that Faith is un∣certain, for That, which arises not to the certain∣ty of Science, is not therefore uncertain; for al∣though 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. But how can a Man be said to have a cer∣tainty greater than that of Science, 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 than the Arguments brought for the truth thereof do require: for when a Man is sufficiently perswaded by due reasons and arguments, that what is propounded to him for Di∣vine Revelation, is indeed such; 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 than withdraw his assent from those matters of Faith which are contained in it, and con∣firmed by it. From thence there arises in his mind a greater, or at least a more effectual adherence to the Articles of his Faith, than there is in Science: for the mind so affected and disposed doth more af∣fectionately embrace, and more firmly hold that word of God, than any thing else, by what light so∣ever it be propounded, or by whatever strength of de∣monstration it be confirmed: neither is there any know∣ledge which he doth so carefully retain, nor is there a∣ny assent which he will suffer so hardly or with such difficulty to be forced from him: which firmness of Faith and strong adherence of mind to the objects of it, is not produced by the evidence thereof, but by the great weight and moment of it; for the mind being enlightned by the holy Spirit, understands, that any other speculative scientifical Doctrine doth little or nothing conduce to a happy and blessed life; but that on This our everlasting happiness doth de∣pend, and that we cannot reject This without cer∣tain Ruine. Therefore we ought to take heed, that cunning Men do not deceive us; that we do not hear∣ken to the Teachers of New Doctrines, which have no foundation in the Scripture; their pretences to

infallibility and demonstration in matters of Faith are false and unreasonable; for they assume these great and unwarrantabe privileges, onely to deceive the Ignorant, and to obtrude fictitious articles of Faith upon Mankind.

Wherefore all that now remains, is to make some short Reflexions upon the Authours of Purgatory, and other new-invented Doctrines in the Church of Rome.

First, They may be charged for imposing upon our belief things contrary to reason, self-inconsistent, and incongruous: 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 substan∣tial Body and Bloud of Christ. For this is the har∣dest thing that ever was put upon Men in any Re∣ligion; because they cannot admit it, unless their reason be laid aside, as no competent Judge in the matter; unless also they give the lye to the report of their senses. And if we do this, how shall we think, that God made our Faculties true? which if he did not doe, we are absolutely discharged from all duty to him, because we have no faculty that can resolve us, that This is of God: for if our rea∣son must not be trusted, we must cease to be Men; if our senses are not to be believed, the chiefest proof of Christianity falls to the ground; which was the sight of those, who saw our Saviour, after he was risen from the Dead. Now if I may not be∣lieve the reason of my mind in conjunction with three or four of my senses; how shall 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.

Secondly, The Truths they do acknowledge, are

made void subtile distinctions, or equivocations: as for example, their Doctrine of probability and of directing the intention; if a Man can find any Doc∣tour among them, that held such an opinion, it makes that Doctrine probable: and there is nothing so contrary to the rules of vertue and conscience, but what some Romish casuistical Doctour hath resol∣ved to be good and practicable: just as Tully says, there is nothing so absurd or ridiculous, which some Philosopher or other hath not maintained and asser∣ted. So by directing their intention, they may de∣clare that which is false, and deny that which is true, because they intend the credit of their Church and Religion; this mere intention shall excuse them from the guilt of downright falshood and lying. They are so well practised in equivocations, that you cannot confide in any words they speak; they are so ambiguous, and of such doubtfull meaning: in their evasions their Speech shall bear a double sense, whereas no Man ought to use wit and parts to im∣pose upon another, or to make a Man believe That, which he doth not mean. For the Christian Law is plain and obvious, void of all ambiguity or en∣snaring speeches, free from all Sophistications, and windings of Language, never flies to words of a du∣bious or uncertain signification, but plainly declares the truth to Men: therefore these practices are con∣trary to that simplicity and plain-heartedness, which ought to be in the conversation of every Christian.

Thirdly, They super-add to Religion things al∣together unlikely to be true, and dishonourable to God; which will appear in these following par∣ticulars.

I. The use of Images in the Worship of God, an Idolatry they are too guilty of, otherwise they would

never leave out the Second Commandment, and di∣vide the Tenth into two to conceal it from the People. We find better Doctrine than this, among the Philosophers, who say, God is to be Worshipped by Purity of Mind: for this is a rational service, and a worship most suitable to an immaterial Being; it being the use of that in us, which is the highest and noblest of our Faculties.

II. the veneration of Reliques; a very vain and foolish thing; for there can be no certainty at this distance of time, what they are, and if they were indeed, what they are taken for, what veneration is, or can be due to them? For inanimate things are far inferiour to those that have life, and for the living to worship things that are dead, is unaccountable and irrational.

III. The Invocation or Worship of Angels and Saints, our Fellow-creatures, particularly of the Virgin Mary, to whom they make more Prayers than to our Saviour himself; although her Name be not mentioned in all the Epistles of the Apostles; although Christ himself, as foreseeing the degeneracy of the Church in this thing, did ever restrain all ex∣travagant imaginations of honour due to her; yet the adoration of her is the most considerable part od their Religion. But why should a Man so pro∣stitute himself, as to Worship those, I am sure, God would not have me Worship: for he would not have us adore any Creature, as the Apostle ar∣gues, Col. 2.18, it is but a shew of humility to worship Angels, who are placed in the highest order of Crea∣tures, and if they are not to be Worshipped, sure none below them are: and God hath declared, there is but one supreme self-existent Being, and one Media∣tour between God and Man, the Man Christ Jesus.

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: if this be true, then the blame of all this must be laid upon our blessed Sa∣viour, 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; but I suppose, the Papists are not willing to lay all the miscarriages of the World upon Christ and his Apostles. 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: therefore Men are not to be hindred from the Know∣ledge of the Scriptures, for fear they should become proud or rebellious; for this would be, as if one should put out a Man's eyes, that he might the better follow him, or that he might not loose his way: for there is nothing in the whole Doctrine of our blessed Saviour, which is unfit for any Man to know; but what is plainly designed to promote holiness and the practice of a good life: the Romanists do in∣deed pretend, that the unity and peace of the Church cannot be maintained, unless the People be kept in ignorance: then the mischief will be, that for the end of keeping Peace and Unity in the Church, Church and Christian will be both lost; which would be, as if a Prince should knock all his Sub∣jects on the Head, to keep them quiet. 'Tis true, this would be an effectual way to procure it, but by these means he must lose his Kingdom, and make himself no Prince into the bargain. 'Tis no doubt, but if Men were ignorant enough, they would be quiet; but then the consequences of it would be, that they would cease to be Men.

Lastly, They frustrate the effects of real Religion by their Pretences to extraordinary Power and Pri∣vileges; that is, they pretend to make that lawfull, which is unlawfull: 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. By this pretended Power they can turn attrition into contrition; that is, they can make such a conster∣nation of mind, as fell upon Judas, when he went and hanged himself, to be contrition by the Priest's Absolution: they can make bodily Pennance to be of equal validity with an inward change of mind, and true Repentance: they pretend they can produce, by I know not what magical force, strange spiritual ef∣fects by vertue of Holy Water and the Cross: they are also much puff't up with a Power they assume of Absolving Men from solemn Oaths and Obliga∣tions; they boast much of the Efficacy of Indul∣gences for the pardon of sin, and for the delivery of Souls out of Purgatory; by which Invention they detract from the efficacy of God's Grace, as if it were not sufficient to prepare us for, and at last to bring us to Heaven, unless we pass through this i∣maginary Purgation after Death; by which also they themselves are deceived, whilst they couple Prayer for the Dead and Purgatory together, as if the one did necessarily suppose or imply the other. But they do not: for though the sins of the Faithfull be privately and particularly forgiven at the day of Death, yet the publick promulgation of their pardon is to come at the day of Judgment. Christians then may be allowed to Pray for this consummation of Blessedness, when the Body shall be reunited to the Soul: so we pray, as often as we say, Thy Kingdom come, or come Lord

Jesus, come quickly: this is far enough from being a Prayer to deliver them out of Purgatory; besides, the Roman Church is not able to produce any one Prayer, publick or private, nor one Indulgence, for the delivery of any one Soul out of Purgatory, in all the Primitive times, or out of their own ancient Mis∣sals, or Records.

All these things before mentioned are not to be justified; but thus the Papists have endeavoured to spoil the best Religion that ever was made known unto Men. Whereas the Christian Religion, as it is professed in the Reformed Church, is quite another thing: for it doth neither persecute, nor hold any principles of faction or disturbance, but onely those of peace and obedience to the Laws of God and Man: if there be any agitatours of Mischief and Treason, it is the fault of particular Parties, and not to be charged upon the Reformed Church: which Church holds the Worship of God, and all other offices of Religion to be per∣formed in the Vulgar Tongue, so that Knowledge may be thereby had and promoted; which Knowledge of Religion if any Man doth abuse for the ends of Pride, Rebellion or Heresie, he doth it at his own peril, and God will judge him for it. 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, and all speak with divers tongues, and there come in the unlearned, will not they say that you are mad, that is, they may justly say so. Now a Man would won∣der, 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. The same Reformed Church owns the free use of the Scriptures both in publick

and private, calls upon Men as our Saviour did, to search them; 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. We do declare, that the Prea∣chers of the Church ought not to take away the Key of Knowledge from the People, as our Saviour char∣ges the Pharisees; or as St. Augustine saith, They do not command Faith in Men upon peril of Dam∣nation, to shew their superiority: but they appear as Officers to direct and give Counsel: not with Pride to rule, but in Compassion to lead others into the way of Truth, and to recover them out of mistakes. In short, we tell the People, that the Scrip∣ture is the onely rule of their faith, that it is full and perspicuous in all matters necessary for good life and practice; so that if the use diligence and mind them well, they may easily understand them, and be satisfied; we never demand any implic••te Faith from them, neither do we expect that they should resign up their Faculties, as others believe blindfold and without Reason. Therefore the Reformed Church is honest in all its dealings, doth not deceive Men by any ways of fraud or falshood, such as the whole Doctrine of Merit is, and the Relieving of Souls out of Purgatory by Masses. But there is a place in the World, where, coelum est venale Deusque, Heaven and God himself is set to sale.

The premisses considered, we may conclude, that the Church of England had good reason to declare in her twenty second Article, that The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Ado∣ration, aswell of Images as of Reliques, and also Invo∣cation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather re∣pugnant to the word of God.

For the whole Scripture is against Purgatory; wherein we reade, 1 Joh. 1.7. That the bloud of Je∣sus Christ cleanseth us from all sin; that the Children of God who dye in Christ, do rest from their labours; that as they are absent from the Lord, while they body, they are present with the Lord, Joh. 5.24. they come not into Judgment, but pass from Death to Life.

The same Doctrine is taught by the ancient Fathers of the Church:* 1.1 Tertullian says, it is an Injury to Christ, to main∣tain, that such as be called from hence by him, are in a state, that should be pitied.* 1.2 Thus St. Cyprian affirms, the Servants of God to have Peace and Rest, assoon as they are withdrawn from the storms of this lower World. And Hilary observes in the Gospel of the Rich Man, and Lazarus,* 1.3 that every one is sent either to Abraham's bosome, or to torments,* 1.4 assoon as this Life is ended. St. Basil declares this World to be the time of Repentance, the other of Retribution; this of Working, that of re∣ceiving a Reward.* 1.5 So Nazianzen in his Funeral Orations plainly denies, that after this Life, there is any purging to be expec∣ted; and therefore he tells us, that it is better to be purged now, than be sent into torments, where the time of punishing is, and not of purging.* 1.6 St. Hierome also comforts Paula for the Death of her Daugh∣ter after this manner; let the Dead be la∣mented; but let us whom Christ cometh forth to meet after our departure, be the more grieved, be∣cause

so long as we remain here, we are Pilgrims from God.

I could cite more Fathers to this purpose; but the Testimonies of these may suffice to shew, that all were not of Bellarmine's mind, as he pretends by his precarious assertion, that Antiquity constantly taught, there was a Purgatory. Whereas the Grecians are so far from being of his Faith, that they do not be∣lieve it at this day. The oldest and best Authours, that I know to be on his side, are Plato in his Gor∣gias and Phaedo, Tully in the end of the Dream of Scipio, and Virgil in his sixth Eneide. Tertullian likewise, when he was an Heretick, seemed to favour his opinion, and Origen was very much of that Be∣lief, who acknowledges no other punishment after this life, but Purgatory-pains onely. Notwithstan∣ding the Romish Clergy have the confidence to im∣pose 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 Saviour: when Thomas Aquinas and other Fryars had, framed the cheat; the Doctours of the Greek Church did pub∣lickly oppose it: afterwards the Pope and his Agents prevailed so far in the Coun∣cil at Florence;* 1.7 that for Peace sake they were contented to yield: That the middle sort of Souls were in a place af Punishment, but whether that were Fire, Darkness and Tempest, or something else, they would not contend. 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, with some others no less absurd and ridiculous, came into the World, when Igno∣rance and Interest had fatally depraved the Primitive

purity of the Christian Faith and Worship. The Broachers of these Fictions are very crasty and in∣dustrious in contriving ways, how they may fasten them upon credulous People; and although it is more, than an hundred years since our Ancestours threw off the Pope's Tyranny; 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 de∣fence.

As therefore we are Members of a Christian Church, in which we may assuredly find Salvation, if we conti∣nue in it, let us be firmly united among our selves against all innovatours in Religion. As we have no other rule of Faith and practice, than 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 Magi∣strate, not onely for Wrath, but Conscience sake; so we are bound to avoid the Communion of that Church, which claims a Power of deposing him, and of knocking those on the head, who keep close to the Faith once delivered to the Saints.

What obligations then have we to the Church, we are of, and to the Religion we profess, which hath deliverd us from the Laws of the Roman Religion, that are written in Bloud; that hath recovered us from the Idolatrous practice of the heathen World; that will not suffer us to Worship Images, or fall down to the stock of a Tree; that doth not rob us of the benefit of publick Prayers, by putting them into an unknown tongue; that doth not enjoin an implicite Faith, or blind obedience, but allows to every Chris∣tian a judgment of Discretion, who keeps within the bounds of due obedience and submission to his law∣full

Superiours; that he may prove all things, hold fast That, which is good; 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 Supersti∣tious.

If therefore we have any love of our Religion, or any concern for the happiness of our Church and Nation; if we have any desire to hold the freedom of our Consciences, or any care for the eternal safe∣ty of our Souls, it behoves us to beware of the E∣missaries of Rome, in whose success we must expect to forfeit all these interest; every one of which ought to be dearer to us, than our lives.

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, uni∣versal particular, a Catholick Schismatick. Let us not be afraid to encounter this pretended Catholick with the Councils and Fathers; though these are a La∣byrinth, an intangled Wood, which Papists love to fight in, not so much with hope of victory, as to hide the shame of an open overthrow; which in this kind of combat, many of our Divines have given them. 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; for as among Papists, their igno∣rance in the Scripture chiefly upholds Popery; so among Protestants, the frequent and serious reading thereof will soonest baffle it. And we need not doubt of an entire conquest, if we add to this the amendment of our lives with all speed; lest through impenitency, pride, luxury, bold and open Atheism,

uncharitable jarring and pelting at one another; 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

Notes

• * 1.1

  Tertul. lib. de patien. ch. 9.
• * 1.2

  Cyprian. de Mortali. sect. 2. e∣dit. Gou∣lart.
• * 1.3

  Hilar. in Psal. 2.
• * 1.4

  St. Basil. Prooem. in Regulas, &c.
• * 1.5

  Nazianz. orati. 9. ad Julianum.
• * 1.6

  Hierom. Epist. 25.
• * 1.7

  Concil. Florentin. Sess. 25.