Friendly and seasonable advice to the Roman Catholicks of England by a charitable hand.

SECTION IV.

Whether the said Opinions tend to advance the Ends of true Reli∣gion?

NOw though it be altogether unlike∣ly those Principles should be either true or good, which stand in need of such Arts to propagate and defend them, yet because you have been so long accustom∣ed to call these things Religion, and it is not easie to lay aside our rooted Prepos∣sessions, we will pass to the Third En∣quiry, viz. Whether the things them∣selves be good in their own nature, and Parts of true Religion? Now we may try this by considering what are the ends of True Religion, and whether these Principles serve to advance those ends? True Religion therefore hath three Prin∣cipal Ends: 1. To advance the honour of God. 2. To assist us in the Devout worshipping of him. 3. To teach us to imitate him by a holy life and conversa∣tion.

Let us here therefore examine, whether the peculiar Articles of the Ro∣man Church do not hinder rather than promote these Ends: For if it appear these Principles are dishonourable to God, impediments to Devotion, and hindrances to a holy life; then those Do∣ctrines are also Evil in their own nature, and they can be no real parts of a good or True Religion: Nor must you retain them because you have once judged them good, if upon Tryal they prove to be otherwise. We must be firm to our Prin∣ciples (saith Epictetus) yet not to all of them, but only to those which are right; we must begin at the right end, and first lay the foundation by considering whether our Principles be good or evil, and after build upon that by con∣stancy and firmness of Resolutionn. Where∣fore let me desire you patiently and impartially to enquire.

First, If there be not some of your Principles and Practices which tend not to the honour of God; if it be a disho∣nour to the Divine Majesty for a mortal

man to contradict his Laws by contrary Constitutions, I fear your Church will hardly be found innocent: For do they not command things which God hath forbidden in as plain words as can be spoken, as in the case of Images, Exod. xx. 4? and Prayer in an unknown Tongue, 1 Con. xiv. 28. Do they not forbid things which God hath allowed, as in the case of Priests Marriage? Heb. xiii. 4. 1 Cor. vii. 2 Chap. ix. 5. 1 Tim. iii. 2. 12? and taking the Cup from the People? which they have decreed with a Non ob∣stante, that is, notwithstanding our Lord Jesus appointed the contrary. Do they not presume to dispense with the very Laws of God, in many cases of Matri∣mony and Divorce, of Vows, Oaths, Leagues and Contracts? So that laying aside the Commandment of God, ye hold the Tradition of men, as our Saviour speaks, Mark vii. 8. Your Holy Father who doth all this may think himself the great∣est upon Earth, but if our Lord Jesus tell us the Truth, He shall be called least in the kingdom of heaven, Matth. v. 19.

Secondly, Is it not a great derogation

to an Infinite and Invisible Being, to be represented by an Image, and worship∣ped under such Representations? Agree∣able to the worship which Heathens gave to their false godso, and some Hereticks to our Saviourp, but contrary to the Decrees and Practice of the Pri∣mitive Christiansq, and to the great scan∣dal of Modern Jews, who call your Churches Houses of Idols, upon this accountr. Third∣ly, Doth not the Do∣ctrine of Merits cast a palpable dishonour upon the glorious Redemption wrought by Jesus Christ? Sure I am, divers of the An∣cients, as well as of your later Writers, think sos. Nor can we think it to be less than Blasphemy, which Bel∣larmine affirmeth, viz.

That a man may be said to be his own Re∣deemer without any in∣jury to Christt. Doubt∣less those who fancy they can redeem them∣selves, and satisfie for their own sins, cannot but have a mean esteem of Christ's Merits and Satisfaction. Fourth∣ly, Your praying to Angels and Saints, especially the blessed Virgin, making them your Mediators and Patrons, and asking the greatest things of them, hath made Prayers to God by Jesus Christ to be generally neglected by the vulgar people, who say ten times as many Ave Mary's as Pater Noster's, and wickedly fancy the Blessed Virgin and Holy Saints are more compassionate than our Lord Jesus. This Doctrine (saith a very wise man) hath wrought that general effect in all Coun∣treys subject to the Papacy; that men have more affiance, and assume to themselves a greater conceit of comfort in the Patronage of the creatures and ser∣vants of God, than of God himself, the Prince and the Creatoru. A

fault which St. Paul lays to the Heathens charge, Rom. i. 25. How dishonourable must it needs be, to leave Jesus that one Mediator: 1 Tim. ii. 5. (who always doth certainly hear us, and is most apt to pity us, and best able to help us) to pray to God by those, concerning whom your own Doctors doubt whether they know any thing done herew? and the Scripture plain∣ly saith they do notx. Reason shews it is im∣possible they should hear many Prayers in divers places at once. To have the worship paid to the Master and the Ser∣vants, the same in all outward expres∣sions, only differing in a nice School∣distinction, must needs be an affront to the King of Saints. If you have any ten∣derness or zeal for the honour of Jesus, it cannot but be offensive to you, to ob∣serve how your Legends tell of greater miracles wrought by some of their fabu∣lous Saints, than ever Jesus wrought. To hear one of your Church say, That Christ

did nothing which S. Francis did not do, yea, that he did more than Christ himselfy. What is more injurious to the honour of the Divine Majesty, than your S. Bonaven∣ture's putting in the name of the Virgin Mary into Davids Psalms instead of the name of God? To have her adored by the Heathenish Title of the Queen of Heaven z, and invocated by the impious name of Mother of the whole Tri∣nity a! These things are rather Blasphemy than Devotion, and as dishonourable to God as they are Dissonant from Antiquity. Let none (saith Epiphanius) adore Mary; but why do I mention a Woman? nay, not any Man: this Reverence is due only to God, nor are the An∣gels capable of such glorificationb Fifth∣ly, The supposing a necessity of superadding the Saints Me∣rits and the daily Sacrifice of the Mass,

to the Merit of that one Offering for sin which Jesus made on the Cross: Heb. ix. 28. is an evident lessening the value and sufficiency of the Death of Christ, Sixthly, The calling of the Holy Scrip∣ture a Nose of Wax, a Leaden Rule, and an Inky Gospelc. The putting in the Apocryphal books, wherein are some things wickedd, and others notoriously false e, into an equal rank with the Word of God indited by the Spirit; own Traditions to be equal in value to itf, are palpable dishonours to God who writ the Holy Scripture. These things (my Friends) can hardly be reckoned matters tending to the ho∣nour of God, unless you can suppose the cancelling his Laws, disparaging his Nature, undervaluing the Merits, the Mercies and the Miracles of Jesus by cheap and odious Comparisons, the di∣minution of his worship, and making him

sharer with his Servants therein, and the vilifying of his Divine word, be no disho∣nour to him you pretend to serve.

Secondly, Let us examine whether these Doctrines do assist you in the De∣vout worshipping of God? It is very suspicious that Church doth not teach a right way of serving God, which de∣ceives you in the first Principle of Re∣ligion, viz. That God alone is to be wor∣shipped: a Sentence so odious to the Roman Doctors, that the Index Expur∣gatorius blots it out of the indices of S. Athanasius and S. Au∣gustines Worksg, and if they could do it▪ un∣discovered, they would blot it out of the Bible also, Matth. iv. 10. But there it shall stand for ever to reprove those, who divide Religious worship between God and his Creatures, thereby diminishing that Devotion which intirely belongs to the Divine Majesty, since affections are most vigorous when placed upon one Ob∣ject,

and if they be dispersed among many, grow weak and trifling; whence we may conclude, the Protestant who worships none but God, is the greater lover of him, and worships with a more united and servent Devotion. As for your Publick worship, it is at∣tended with so many Ceremonies as must needs disturb the Devotion as well of the Priests as the People, there is such frequent bowing, crossing, prostration, sprinkling with Holy water, beating the breast, smoaking with Incense, &c. that the mind is taken off from a steady in∣tention upon the inward and main part of the Duty, while it is entertained with such variety of outward Rites. For our mind (saith Quintilian) cannot sincerely intend its whole self upon many things at once, whatever new object it looks upon, it gives over the thoughts of that which it first propounded to it self: And this is most evident where the Objects are so different as sensible and intellectual things are. For where the Senses and their per∣ceptions are vigorously employed, there the Intellectual Powers cease to act (as a

great Philosopher ob∣serves h). So that it is your Passions and your Fancies that are wrought upon, not your Mind nor the higher faculties of your Soul, by these numerous Ceremonies; and therefore that which you think Devotion, I doubt is but a fantastical and false fire, not kindled by the love of God, nor warm∣ing your nobler Powers at all, and those steady, rational and spiritual desires, which flow from an undisturbed con∣templation of the Divine Goodness and are the very life of Prayer, I fear you are strangers to, being so often taken off and diverted by variety of sensible Representations. Again, the making all your Publick prayers in an Ʋnknown Tongue, destroys all true Devotion in the People; S. Clemens of Alex. tells us of some Heathens who thought those Prayers most effectual which were uttered in a bar∣barous Languagei. But Christians know, that Prayer is the desiring something of God, and

if the Mind be not exercised in this desire, it avails nothing; but where the words are not understood, the mind cannot desire the things mentioned, so that none can properly pray in an Ʋnknown Tongue, nor so much as ratio∣nally say Amen, 1 Cor. xiv. 16. By this absurd Practice therefore you (who are unlearned) spend the time of the Pub∣lick offices in admiring and gazing, not in joyning with the Priest or Praying. And because the people have no employment while the Mass lasteth, they spend the whole time usually in talking and laugh∣ing privately, as those who Travel in Catholick Countries do inform usk. And it may occasion your wonder, why the Ro∣man Church should so obstinately refuse to reform so irrational a Custom, which S. Paul hath written a whole Chapter to condemn, 1 Cor. xiv. The force of whose Arguments and Authority, hath made your wisest Doctors declare against it. By S. Paul's Doctrine (saith Card. Cajetan) it is better for the edifying of the Church,

that Publick prayers were made in the Vulgar Tongue than in Latinl. To the same purpose Lyram. And your Rhemish An∣notators say, When a man prayeth in a strange Tongue which himself understand∣eth not, it is not so fruitful for Instruction to him, as if he knew particularly what he prayedn. Gabriel Biel also gives several Reasons why Prayers should be in a known Tongue, saying, It is better 1. For stirring up Devotion, 2. for enlightning the Mind, 3. for retaining the things in memory, 4. for keeping the thoughts from wandringo. Yet your admired Church will oppose Reason and Scripture, and deprive all the Common people that are of her Communion, of the exercise of their Devotion in her Offices, rather than so far seem to confess a fault, as to amend it; chusing rather to let you lose the be∣nefit of worshipping God, than to re∣form

the most unjust Customes which she hath once espoused; but (if you be wise) if that Church will not pray in such a Language as you can joyn in, you will go over to the Church of England, where you may Pray with the Spirit and with understanding also. In the next place your Private Prayers are not so good a way of worshipping God as other Chri∣stians have; The Images and Pictures, which the Heathens first taught your Doctors to call, The books of the un∣learned p, and which are placed before you in time of Prayer, are no help, but an hin∣drance to all true Devotion; for while your lips are repeating your Oraisons, your mind is taken up with the beauty, colour, lineaments and workmanship of the Image: so that your own Conscience will tell you, by these diversions you often draw near to God with your lips, when your hearts are far from him, which is a vain worship: Matth. xv. 8. And the Casuists of your Church, foreseeing that Images would take off the atten∣tion,

have determined most impiously, That it is not necessary to Prayer that the person praying should think of what he speaksq. A Doctrine suitable enough to that slight and formal worship which your Church appoints; and the Ordinary people a∣mong you, think they have prayed suf∣ficiently, when they have pattered over so many little Oraisons as agree to the number of their Beads; A new Inven∣tion, which came not into the Church till all serious Devotion was ceasedr, it be∣ing a sign he minds his Prayers but little, that needs a string of Beads to reckon them by; yet these Beads (saith one of your own Authors) are now the chief Instruments of the hypo∣crites counterfeit Devo∣tion s. I shall not ravel into the body of your Prayers, since the Author of the Reflections on the Romish Devotions hath sufficiently done this; but I cannot but remark, that the re∣peating

Ave Maria, and the name of Je∣sus so many times over, as in those fifteen little Prayers in the Psalter of Jesus, where the name of Jesus is thrice men∣tioned in each Prayer, and each Prayer is ordered to be said Ten times over; and those numerous names of Saints re∣peated in your Litanies with no petition annexed but Ora pro nobis: This way of Praying is so far from agreeing with the Primitive worship of God among the Christians, that it is evidently derived from that Heathenish superstition of pray∣ing by repeating a hundred names of their Deities together, interposing nothing but O hear ust; and in this manner Baals Priests are supposed to pray, 1 Kings xviii. 26. But to Christians Jesus saith, When ye pray use not vain repetitions as the Heathens do, for they think that they shall be heard for their much speaking: Matth. vi. 7. Wherefore though you have admired this trifling way of worship, when you knew no better, yet if you would acquaint your

selves with the solid and rational way of praying prescribed in the Church of England (wherein Great things, in an exact method, in plain and proper phrases, and in a known Language, are asked of God alone in the name of Jesus Christ) you would easily leave off those formal, vain and superficial Devotions, which can neither be acceptable to God, nor profitable unto your selves.

Thirdly, Let us pass to the last of these particulars and enquire, If the Do∣ctrines of Rome, differing from those of England, do tend to promote our imi∣tating God by a holy life and conversa∣tion; without which all our worship is in vain; For it is a folly and miserable errour (saith S. Augustine) to humble your self before him in adoration, to whom you chuse to be unlike in conversation, and to give him religious worship, whose Example you will not follow; since the sum of all Religion is to imitate him you worshipu. Now there are several Principles of the Ro∣man Church which seem to hinder an

holy life, as first, The custome of Con∣fessing to a Priest weekly or monthly, to∣gether with the Absolution following of course upon this Confession, this is (I fear) a great hindrance to amendment of life, at which it pretends to aim, for while men relie on this remedy, they go on without fear in those sins for which they have so easie a cure at hand, like those who venture without scruple on dangerous Meats, because they have their Physicians beside them: 'Tis true there is a Penance enjoyned sometimes, but it is such a one as the rich may buy off and the poor may undergo, and yet both retain the sin, because the Penance is not its proper cure; the going in Pil∣grimages, giving mony, saying or reading over such proportions of Legends or little chiming prayers, with others far more impertinent, tend not to rectifie a vici∣ous habit, and a plaister on the Toe may as soon cure the Head-ach, as these Pe∣nances effect a Reformation, or obtain a pardon at Gods hands. And yet all men see, when the day of Confession is over, and the Penance past, that you are

generally confident of a Pardon, and fancy you begin upon a new score. It is not easie to enumerate all the devices which your Church hath invented to convey pardon of Sins, Holy water, Re∣licks of Saints, visiting some certain Churches, saying some certain Prayers, making Oblations of mony to such and such uses, Indulgences, and other such things, so that he that hath mony need never want Pardon from Rome; but alas, these things can never really take away the guilt of one sin, and yet they em∣bolden men to commit many; For the multitude of Sinners increaseth, when hope is given that sin may be bought off, and men easily fall into those sins for which Mony will purchase their pardon: as Ar∣nobius said to the Heathens, who relied on such like fantastical means of Remissionw: and we may say of the Guides of your Church, as Seneca in a like case, They sin more in such Absolutions, than the Offender doth in the Crimex. For by per∣swading

men they can have Remission on so easie Terms, they make them secure before they are safe, because Almighty God, who only finally can Remit, never promised Pardon on these Terms, and it is only those who forsake as well as confess their sins to whom he will shew Mercy, Prov. xxviii. 13. And if either the Pope or any of his Substitutes, pretend to have power to forgive sins on any other Terms, they abuse those who are so weak to believe them, and make them forfeit their Souls (I doubt) for the sad price of this Credulity: S. Basil saith truly, The power of Absolving was not ab∣solutely given, but upon condition of the Pe∣nitents Reformationy. And we tell our People more sincerely, that if a Priest Absolve them a thousand times over, and if they give ever so much mony, without amendment of life they can have no pardon, ac∣cording as Scripture it self teachesz, and the Holy Fathers also; If thou givest all that thou hast, and dost

not forsake thy sins, thou art twice deceived, both in losing thy Mony and thy Pardon alsoa. Again, as if the Roman Church designed to make men think their own actual Holi∣ness were never necessary, they have other devices to perswade you into a belief of coming off well at the end of your life, howsoever ill you have spent it: The Hereticks in Tertullians time said, It was a meritorious thing to be of their Partyb. And you are told it is a rea∣dy way of Salvation to die in the Communion of the Roman Church, and if you can but receive the Sacraments of that Church, and be Absolved by one of their Priests, you scarce doubt of obtaining Heaven at last; and if you have no good works of your own, they perswade you the Church can sell you the Merits of the Saints; or if you should drop into Pur∣gatory by the way, the pains of that (they say) are not endless, and if you give liberally on your Death-beds, or if

any others afterwards give for you, to purchase so many Masses and other Pray∣ers for your Soul, you will ere long be delivered from thence. All which no∣torious delusions do miserably deceive poor men, and most mischievously en∣courage them to put off their Repentance, and to resolve not to be troubled with holiness in the way, since they fancy they shall come off so easily in the end; and alas they are as false as they are mischievous▪ for the Ancient Fathers unanimously affirm no mans estate can be altered after this life, But as the last day of a mans life finds him, so the last day of the World finds himc. Nor will any thing help thee (saith S. Augustine) but what is done while thou art hered. Out of innumerable such Testimonies, that of S. Salvian may serve: Although a man should have so pious a Son who for alleviating his Fathers punishment, would desire to give all the goods he left behind him, it would do him no good, for the Piety of the Son can do nothing to procure

that Rest to a man after Death, which his own Impiety and In∣fidelity hath denied him e. Finally, these and the like Principles make so many infamous men and women, so many Thieves and Murtherers, debauch∣ed and prophane persons to take Sanctu∣ary in the Roman Church, because the Tenets thereof seem not to oblige them to forsake their evil ways, but reconcile wickedness and Salvation together: so that this Religion tends not to perswade men to Holiness of life, and therefore is no good Religion: I grant there are some Persons in that Church who live better than these Opinions engage them to do, and do not draw those Con∣clusions into their practice which natu∣rally follow from these Principles; but that is only an evidence of the excellent vertue of such Persons, but no proof of the goodness of these Doctrines; and if these men be Holy in a Religion which gives such encouragement to evil, doubt∣less they would be more holy by far, if they were taught better things: I shall

only add, that as the Roman Church is too loose in matters pertaining to Gods Laws, so she is too strict in matters per∣taining to her own Constitutions, like the Old Pharisees who Tithed Mint and Annise, and neglected the weightier mat∣ters of the Law: Matth. xxiii. which is a great obstruction to real Holiness, when men place Religion in Ceremonies and slight things, for while they are curious in these matters, they neglect greater, and think by observing the Rules of the Church, they compensate for passing by the Laws of God, your own Ordinary Gloss saith, That is Superstition, when Religion is placed in observing the Ordi∣nances of menf. And if so, then your wonderful strictness in Crossing, Bowing, using Holy Water, Abstinence on certain days, wearing Crosses, &c. in which you have placed so much Religion, are no better than Superstition. It cannot be denied, that most Roman Catholicks are more afraid to eat flesh on a Fasting-day than to curse or swear; they will be drunk

on a Holy-day which God forbids, but not work on it because the Church for∣bids it; many of them dare fornicate and debauch, who dare not neglect Con∣fession, nor read a book written by a supposed Heretick: And generally, they are punctual in crossing, sprinkling, bowing and observing all Orders of the Church, even such as live in the open breach of Gods Commandements, and yet fancy themselves more sure of Heaven than the most pious and holy Protestant: Thus this Religion is too strict where God gives us more liberty, and too remiss where his Holy Law hath bound us with Eternal and Indispensable bonds; and it is designed to promote Obedience to the Roman Church, rather than Inward holiness towards God: The effect of all which Considerations is this, That whosoever sincerely desires to glorifie God and worship him with a rational Devotion, and whoever would imitate him by a Holy Life, ought not to chuse or retain such a Religion whose Principles tend so evidently to the dishonour of Gods Name, the hin∣drance

of true Devotion, and to the rendring a Holy life unnecessary: And as it was proved before, that the appro∣priated Articles of the Roman Faith were not Ancient, nor induced for pious ends, nor propagated by honest means: so now it is evidenced, the Articles are not good in their own nature, and therefore there is no reason why you should not renounce them, unless you retain them in meer Reverence to the Authority of the Pope who doth impose them, which Matter is the Subject of our last Enquiries.

Notes

• n

  Arrianus in Epictet. lib. 2. cap. 15.
• o

  Lactant. In∣stit. lib, 2. cap. 2.
• p

  Irenaeus adv. haeres. l. 1. c. 24.
• q

  Concil. E∣liber. can. 36.
• Origen in Cels. lib. 7.
• Tertul. Apol. c. 30.
• r

  Cornel. Agrip. de Vanit. Scien. cap. 57.
• Bern. de Annun. serm. 1. p. 123.
• Durand. in Sent. lib. 2. dist. 8. qu. 1.
• s

  August. de Verb. Apos, Ser. 15.
• Walden de Sacr. Rit. Tom. 3. Tit. 1. cap. 7.
• t

  Bellarm. de Purgat. l. 1. c. 14.
• u

  Sand. Eu∣ropae Spec. pag. 5, 6, 7.
• w

  Gratian. caus. 13. qu. 2. c. 19. 2 Decret. Gloss. Interlin. in Isa. 63.
• x

  Job xiv. 21, 22.
• Eccles. ix. 5.
• Isa. lxiii. 13.
• y

  Lib. Conform. fol. 1149.
• z

  Jer. vii. 18. ubi videtur esse nomen Junonis o∣lympiae.
• a

  Missal. Po∣lon. fol. 237.
• b

  Epiphan. adv. collyridianos Panar. haer. 79.
• c

  Pighius Hie∣rarch. lib. 3.
• Canus lib. 3. c. 2.
• d

  2 Maccab. xiv. 42.
• Turrian. in Sa∣deel, pag. 99.
• e

  Eccles. xivi. 20.
• 2 Esdras vi. 40.
• f

  Concil. Tri∣dent. Sess. 4.
• g

  Adorari so∣lius Dei est: De∣l••atur ex Ind. ope∣rum Athanasii. In∣dice libr. prohib. & Expurg. p. 52.
• Madrit. Anno 1627. item ex Ind. Op. S. Aug. bd. p. 56.
• h

  Porphyr. de Abstin. lib. 1. §. 41.
• i

  Clem. Alex. Stromat. 1.
• k

  Europ. Spec▪ pag. 10.
• l

  Cajet. com. in 1. Corinth. 14. 17.
• m

  Lyr. in Loc.
• n

  Rhem. Test. Annot. on 1 Cor. 14.
• o

  Gab. Biel in Can. Miss. Lect. 62.
• p

  Porphyr. ap. Euseb. Praepar. E∣vang. lib. 3.
• q

  Suarez. de Orat. lib. 3. cap. 14. & Salmeron.
• r

  An. Dom. 1090.
• s

  Polyd. Virgil. de invent. rer. l. 5. c. 9.
• t

  Selden de Diis Syris, pag. 52. Saubertus de Sa∣crific. cap. 13. pag. 296.
• u

  Aug. de Civ. Dei, lib. 8. c. 17.
• w

  Arnob. adv. Gentes, lib. 7. pag. 216.
• x

  Senec. Ep. 97.
• y

  Basil. reg. brev. qu. 15.
• z

  Mich. vi. 7.
• a

  Augustin. homil. 2. ex 50. hom.
• b

  Tertul. de Praescrip. adv. ha∣ret. c. 41.
• c

  Augustin. E∣pist. 80.
• d

  Idem de Verb. Apost. Ser. 21.
• e

  Salvian. ad Eccles. Cath. lib. 3.
• f

  Gloss. Ordin. ad Colos. 2.