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THe Papist Represented is taught, that Christ our Saviour, be∣fore his Ascension into Heaven establish'd a Church consisting of all True Believers, amongst which he gave some Apostles; and some Prophets; and some Evangelists; and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the Body of Christ, till
we all come in the Ʋnity of Faith. (Ephes. 4. 11, 12, 13.) These A∣postles, Evangelists, Pastons and Teachers, he constituted over the Faithful, to over-see, rule and direct them, to whom he gave them in charge by the mouth of St. Paul (Act. 20. 28.) Take heed therefore unto your selves, and to all the Flock, over the which the Holy Ghost hath made you Over-seers, to feed the Church of God, which he hath pnrchas'd with his own blood: with a strict Com∣mand to the Flock or Congregation of the Faithful, to be obedient to these Pastors thus put over them by the Ordinance of God: (Heb. 13. 17.) Obey them that have the rule over you, and submit your selves; for They watch for your Souls, as they that must give account. And vers. 7. Remember them which have the rule over you, who have spoken unto you the word of God, whose Faith follow. This com∣mand of submitting to Pastors, was given to the Flock, as he is taught by St. Paul, for the preventing Divisions and Schisms: that so, not∣withstanding their differing private Inclinations, Capacities, Sence and Judgment, by this Obedience and Submission to those that were put over them, for their rule and direction, they might be perfectly join'd together in the same mind and same judgment (1 Cor. 1. 10.) That they might be preserv'd in the Unity of Peace, and be no more Children, rossed to and fro, and carried about with every wind of Do∣ctrine, (Ephes. 4. 14.)
And that the People or Flock might have no scruple or solicitude upon them, for fear of being led into Error by these Apostles and Pastors, but might securely and without anxiety of Spirit rest under their Guidance and Direction, Christ did most solemnly promise the said Overseers, the Apostles and Pastors, the assistance of his Holy Spirit: I am with you always, even unto the end of the world (Mat. 28. 2c.) The Comforter, the Holy Ghost shall teach you all things (Jo. 14. 26.) By which effectual Promise they were constituted Guides, were taught all Truth, and all those secur'd from Error, who committed themselves to their Instruction.
The Catholic Church being thus constituted, and ordian'd by Christ himself, and provided with Apostles and Pastors divinely assisted for the instructing the Flock in the Mysteries of the Chri∣stian Faith: with an obligation on all that heard them, to believe upon pain of damnation: He that believeth not, shall be damn'd (Mat. 16. 16.) it is certain that all such as did separate themselves from the Communion of the Apostles, either by contradicting or disbelieving their Doctrine, or being refractory to their Government, did in this most heinously offend the Divine Majesty, and exclude themselves from the hopes of Salvation; the former, by rejecting the true Faith, without which 'tis impossible to please Him, Heb. 11. 6. the latter by disobedience, resisting the Ordinance of God; They that resist, shall receive to themselves damnation, Rom. 13. 1. 2.
This was the Face and Constitution of the Church of Christ in the time of the Apostles; Salvation being promis'd to those that believ'd: He that believeth and is baptized shall be saved: and Damnation threatned to disbelievers; He that believeth not shall be damned, Mar. 16. 16. So that 'twas no Uncharitable, but a most Evangelical Assertion in the Evangelist, to say; The Lord added to the Church daily such as should be saved. (Act. 2. 47.) And the de∣claring, that there was no Salvation out of their Church, was no∣thing but a necessary Doctrine.
The Church being thus by Christ himself founded, the Pillar and Ground of Truth, 2 Tim. 3. 15. consisting of Pastors and Teachers to instruct, and of the Flock under an indispensable obligation of re∣ceiving and Submitting to their Instruction; it was so to continue to the end of the World: Christ's Spirit, being to abide with her for ever. (Jo. 14. 16.) The Promise of his assistance being not limited to the Persons of the Apostles, but annex'd to their Function. As there∣fore St. Paul, when he left Ephesus (Act. 20. 28.) appointed others to oversee and rule the Flock, with their Commission from the holy Ghost: So he and the other Apostles, when they departed this Life, had others to succeed them, for the Direction and Government of the Faithful. And as those who cut themselves off from the Com∣munion of the Apostles, incurr'd the guilt of Damnation, by un∣avoidably, in so doing, erring in Faith, or Disobedience; so likewise all those, who separated from the Communion of their Succes∣sors: it being at all times most certainly true, that there was no true Faith, nor true Charity in any, that separated themselves from
the Doctrine and Government of the Church of Christ, over which the Apostles were Overseers and Rulers for their time, and their Successors to be so after them to the end of the World. This, as to the Apostles, is evident from the severe censure of Deceivers, pro∣nounc'd against all those who endeavour'd to make Divisions in their time (Ephes. 4. 14.) where they are said to work, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive. And 2 Tim. 2. 18. Such as dissented from the Apostles, are condemn'd for erring concerning the Truth, and overthrowing the Faith. And Tit. 3. 11. They are said to be subverted and in sin, and to be con∣demn'd of themselves. And as to their Successors, the Practice of the Pri∣mitive Church in the time of her confess'd Purity, is a most convincing Argument; there being none that in the first three or four Cen∣turies, ever separated from them, either in point of Doctrine, or making Schisms, tho under the most colourable pretext of Reform∣ing Errors, or rejecting Innovation, but were declar'd Innovators, as men to be avoided, as cut off from the Mystical Body of Christ, by the Pastors and Overseers then in being. The Rule of St. John (1 Joh. 4. 6.) being always the standard-Measure of the Church; He that knows God, heareth us; he that is not of God, hear∣eth not us: hereby know we the Spirit of Truth, and the Spirit of Error.
Here then 'tis evident that the Catholic Church in the time of the Apostles, as also of their Successors, was the Depository of the true Faith; and that to dissent from her in Faith, was to fall into Error, to divide from God; He that hears you, hears me; and he that despises you, despises me, (Luke 10. 16.) If he neglect to hear the Church, let him be unto thee as an Heathen, and a Publican, (Matth. 18. 17.) and consequently no Promises of Christ, nor Salvation to be expected by such, who were not of her Com∣munion.
This same One holy Catholic Church, he believes to have con∣tinued in all Ages, it being at all times true, what has been always said by the Faithful in the Creed, I believe the holy Ca-Cholic Church; and that 'tis to remain to the end of the World assisted by the Spirit of God, and preserv'd from teaching errors, ac∣cording to the Promise of Christ. (Matth. 28. 20. Joh. 14. 16.) So that as then, so now at this time there is a Church succeeding that of the Apostles, which teaches all Truth, and from which
none can separate, without erring in Faith, or incurring the guilt of Schism, Sins altogether inconsistent with Salvation. And because after most serious Considerations, and the weighing of all Reasons, he believes this Church to be that, in whose Communion he is; he do's not question, but what is truly affirm'd of the Church of the Apostles and succeeding Ages, and those that fell from it; is most true of the same Church now in being, of which he's a Member, and of all those who separate from it, upon what pretext soever. And however this may be painted out for Ʋncharitablenss, yet 'tis certainly the very Doctrine deliver'd by the Apostles, and the Practice of the Primitive Church. And when the worst has been made of it, yet still he do's not come short of Dr. Tillotsons Charity, for notwith∣standing all this, yet so much Charity he has (and he desires always to have it) as to hope that a great many of other separate Perswasions, who live piously, and have been almost in∣evitably detain'd in their Perswasion, by the prejudice of Education, and an Invincible Ignorance, will upon a sincere general Repentance find mercy with God.
Enough of this dry reasoning: What do you say to a Piece not long since publish'd, Wholsome Advices from the Blessed Virgin to her Indiscreet Worshippers, which being compos'd by one of your own Perswasion, has laid you more open, than all your Adversaries could do. Come let me tell you, the blow that comes from a Friend is the severest: and this true Representer, has quite blasted all your Representing Characters and Expositions.
Then, I see, you intend I should s••t up for Reader of Anatomy upon all the Pamphlets that come into the World. I am highly oblig'd to you for the kindness; but I think the Scavanger has much tbe better Office; who has no∣thing but Dirt and Sinks to deal with, much less offensive, than to be always raking in filthy Calumnies, fulsome Incongruities, and noisome Impertinencies. No, Misrepresenter, I would not undertake it, tho I were certain to enlarge my Interest, and become as Popular, as you have done, by your so taking knack of Misrepresenting. However, to pleasure a Friend as you are, I'll touch at some particulars, which seem to fall within my Province of Representing.
Why, I hope, there's no Misrepresenting there; you don't sure do that ill office to one another; I thought none but Protestants had been Misrepre∣senters.
Yes, yes, 'tis Protestant Misrepresenting, I mean to be at. As long as it has a Protestant Preface to it, never question, Misrepresenter, but I shall find your finger in it. And what think you of the sourth and fi••th leaves of the Pre∣face, where he sets out the Papist, as Weak, as Confident, as Ridiculous, as Foolish as he can well make them: are not these Colours of your laying on?
He do's not assert this barely, without giving a Reason for't. He says,
your pronouncing Damnation against all those that are separated from your Church, is an argument of the weakness of your Cause; and that your declaring all others to be out of the way of Salvation, is only because you are at a loss for other Reasons to convince Mens Ʋnderstanding, and therefore by these Threats and Thunders you work upon their Passions: which to considering Men proves nothing more, than your own Con∣fidence and Ridiculousness, and makes them doubt, whether in this you have more of the Fool or the Artist. And what Misrepresenting, I pray you, in this? Represent▪ Never more Unreasonable Misrepresenting, then when Calum∣nies are set out with the Colours of Reason. You, Friend, see but with one eye; and, I fear, have that Curse upon you, to think even contradictions reason∣ble, so they be but in favour of the Cause you have espous'd. He gives a Rea∣son, you say, for what he says: But is it reason or fair dealing in him, to load the Papists with the most Ignominious Names, and Ridicule them to the Mul∣titude, for making such Declarations in reference to such as are out of their Communion, which is nothing more than what is done by his own Church, nay what he himself do's most solemnly make, before he concludes his Preface, almost in the same breath, with which he so positively declaim'd against the Papist? Consider this a little, if Considering be not out of thy power. The Papists de∣clare, that such as separate from the Faith and Communion of their Church, sounded by Christ, and continued down from the Apostles, under a visible Suc∣cession of Pastors and Teachers, do by that depart from the Truth, from the Doctrine and Commands of Christ, and consequently are out of the way of Salvation. This by the Preface-maker, is presently set out for Thundering of Hell and Damnation, 'tis their Confidence, 'tis the Weakness of their Cause, puts them upon it, and for so doing, they are void of Charity. And yet see, how con∣demning this in the Papists, he do's the very same thing himself; hear his so∣lemn Profession, which he makes in the presence of God, the last page of his Preface but one: I do here solemnly profess, says he, in the presence of God, that I cannot but conclude, the Worship, the Doctrines and Practices of the Church of Rome, to be so extremely dangerous, that nothing but invincible Ignorance, of which God only can be judge, can give us any reasonable hope of their Salvation, who live and die in that Communion. Is not here the very same sentence pronounc'd by Protestants a∣against the Papist, which the Papists declare against the Protestants? And yet He that Unchurches the Papists for so doing, thinks himself as safe in the very doing of what he condemns, that he could venture the Salvation of a thousand Souls, if he had them, upon the ground on which he stands. Pray now tell me, how that comes to be so safe, so reasonable and secure in Him and his Church, which in the Papist he condemns for so Ʋncharitable and Ridiculous? Or how happens it, that having dress'd up the Papists in a Fools-coat, and afterwards slipping it over his own shoulders, he thinks himself to look so Wise and Grave upon't? Come, Misrepresenter, here's more of your hand in this Preface, then I expect you'l own; if you had net, by your malignant influence, indispos'd the Author's eye-sight; Red and Yellow, had been the same Colours to him upon a Protestant-back▪ as upon a Papist.
Come you wrong the Author by your Misconstructions; he do's not say the Papists are damn'd, but that their condition is extremely dangerous; and this do's not leave them without hope of Salvation.
'Tis true, he'll allow the Ignorant and Fools of his Communion so much Charity, as to think the Papists way he sav'd. But for the judicious and learned
Protestants, who go by Reason, who consider and weigh things, no such Charity in them: there's no Reasonable hope, says he, of their Salvation, who live and die in that Communion of the Papists. So that, if any are so Charitable amongst the Protestants, 'tis for want of being advis'd, for want of being better instructed in their Religion, 'tis for want of being like those that Guide 'em, for want of Reason: for there's no Reasonable hope, says he, of their Salvation: no reasonable hope at all, unless it be for such of them whose invincible Ignorance will excuse them. And is not this the very same, which is most frankly allow'd the Pro∣t••stants by the Papists, who after they have been proclaim'd so often to the gaping Crowds, for most Ʋncharitable Damners, Thunderers of Hell and Damnation against the poor Protestants, do not advance their damnation one ace farther against them, then the Protestants themselves most solemnly in the presence of God, and after good consideration, do against the Papists: There being no Papist, but what will grant such Protestants hopes of Salvation, who living piously, and repenting sincerely of all offences, through invincible Ignorance remain in that Communion, which is the utmost it seems of what they'll allow the Papists.
Do you see, Misrepresenter, by this, how injuriously busie you have been in slandering the Papists? How many thousand Mouths and Pens have you influenc'd, to render the Papists black and odious for their uncharitablenss, for their ex∣cluding all others from Salvation besides themselves: when upon examination of the matter, the Doctrine of Papists and Protestants in this affair is the same in reference to each other; and the Protestants are as Ʋnchristian Damners of the Papists, as they are made to be of the Protestants.
Come you abuse the Protestants: they are too tender-hearted: have more Charity, then to say, you are damn'd: I never heard so foul a word fall from any of them. And if you have found any thing like it in this Preface, you are to consider, the Au∣thor of it professes himself a Layman, and you are not to take measure of their Religion from him; he may be overseen, through Zeal or Passion, he's dabling out of his element, and may he mistaken.
'Tis true, he says he's a Layman; but he speaks so like a Clergy∣man, so almost in the very words and phrase of a Doctor of his Church, mention'd at large in my last Reply; that I cannot but take it for Church-sence, dropping through a Lay-pen. They both agree, that the only hope of Salvation for the Papists, is invincible Ignorance. They both meet, first in declaring against the Papists for their Ʋncharitableness, and then unluckily jump in asserting the very Principle they con∣demn. Then, if you take the other Doctor along with you, quoted in the same Reply, who declares, That all those, who are Members of the Church of Rome, must by the terms of Communion with that Church, be guilty either of Hypocrisie or Idolatry, either of which are sins incon∣sistent with Salvation: You'll find it most evident, that this Preface speaks the sence of the Protestant Church, and that the throwing it upon a Layman, is but a vain Apology. However, to give the Protestants their due, this I'll say for them, that amongst the kind, They are the most Gentile and Courtly Damners, that can possibly be met with: For, as you observe, they are seldom or never heard to say, The Papists must be damn'd: no, this Grim-divinity would alarm the dull Congregation, and make 'em jealous of their Leaders, that they condemn the Papi••ts for uncharitable and are as bad themselves: They declare their sentiments therefore in softer language, and instead of saying, The Papists must be damn'd, they only say, there's no reasonable hope of their Salvation: We hope, that
such of them, as by invincible Ignorance are detain'd in that Communion, upon a gene∣ral repentance will find mercy with God. They are Idolaters or Hypocrites, Superstiti∣ous, Blood-suckers, &c. and must be necessarily guilty of such sins, as are inconsistent with Salvation; but they are Members still of the true Church, the corrupt; and God's mer∣ciful. In this kind of modest Cant, and with the shew of Charity, do they cast out the Papists amongst the Reprobate. But all this, if't were put in plain English, is just the same as to say, They are damn'd; and 'tis only not to betray them selves to the people, they do not speak out. Tell me, Misrepresenter, when a Man has done his best to prove me an Idolater, a Hypocrit, a Corrupter of the Laws of God, that I incur the most horrid of crimes without remorse or Conscience, according to the Principles of my Religion: Do's not he smooth me up with a very unseasonable Complement, to tell me, after all this dreadful Indictment, that he has Charity enough▪ to hope I shall be sav'd. He first in good earnest makes a Devil of me, and with the same breath seems willing to complement me into a Saint. But how∣ever, I don't think the Papists are much beholden to these, for their so civil hopes; for those that pretend to have Charity enough to hope thus of the Papists, after they have made 'em Idolaters and Hypocrites; I don't question, may have the like charitable Hopes for the Socinian, the Turk, the Jew, and the Atheists. And if more Doctors then One, don't in this lay a fair ground, for the taking in the Devils too within the extent of their Charity, I am mistaken.
But these their pretended hopes I can look on no better then bare Complements: 'tis plain, their allowance of Salvation to Papists is upon no other score, than the supposal of invincible Ignorance, and this makes their damning Doctrine to be of as Iarge an extent, nay, to be the very same they decry in the Papists. And 'tis a Mystery to me, how they impose upon the People, making that look black and odious in the Papists, which They practice themselves without the least breach of Christian Charity.
'This is a Paradox then to you, it seems: come 'tis a time of Christian liberty, and I'll be free with you: They know the People they have to deal with; the word Pope is an Enchantment, and Papist an Infatuation to them. Let them hear these but nam'd, and they are so wholly possess'd, their discerning Faculties so stupified, that they'll pass you over fifty contradictions without once stumbling. No fear of their enquiring, How can this be? And, pray now, where's your difficulty of perswading these people any thing. Consider upon this, and then call me▪ Mis-representer again, if you think I deserve it.
Serm. at Whitehall, pr. 3d.
Pref.
Idol of the Church of Rome, Ed. 1, p. 3.