The truth of Christian religion in six books / written in Latine by Hugo Grotius ; and now translated into English, with the addition of a seventh book, by Symon Patrick ...

The Seventh Book OF THE TRUTH OF Christian Religion.

SECT. I. An Introduction, showing what makes the Addition of another Book necessary.

IF those Apostolical Exhorta∣tions, which conclude the last Book, had been carefully fol∣lowed; there would have been no need of saying any more, for the confirmation of Mens minds in the belief of the Truth and Certainty of the Christian Religion. But the unhappy differences which are among Christi∣ans, and which are maintained with unspeak∣able

animosities and hatreds (nay with ana∣thema's also, which one part pronounces a∣gainst the rest) have made many Men doubt∣ful which of these hold the true Christian Faith, for which the Apostle exhorts us most earnestly to contend; and in this doubtfulness, there are some who embrace none at all.

For we see the Eastern Church disjoynted from the Western: and the Western divided into three great parts, every one of which condemn the other two: and all of them are subdivided into several little parties by vari∣ety of opinions; for which they contend with the same zeal, that they do for the Faith of Christ. Which is thereby disgraced; and reputed by some to be of no greater certain∣ty, than those dubious opinions.

SECT. II. Divisions among Christians, no such ob∣jection against Christianity, as is ima∣gined.

BUT to a considering Man, this will be no occasion of scandal: but rather confirm him more in the true Christian Faith; which every one of us ought to preserve with the greatest care, as a most inestimable Treasure.

For, as this is common to every Religion, to have many disputes about it, and different o∣pinions in it; and as Christ and his Apostles foretold there would many false Christs and false Apostles, and false Prophets arise (as was said before in the end of the foregoing Book) who would lye, and say they were sent, when they were not, introducing false doctrines, and calling them by the Name of his Religion; and as they give us a good rea∣son also why it should be so; that Mens pro∣bity and sincerity might be tried, and brought hereby to the touchstone, and that their dili∣gence and care in preserving themselves might be exercised: So, blessed be our Lord, the true Christian Religion is still retained, and kept intire every where, by all these disagree∣ing Parties; notwithstanding the fierce quar∣rels they have one with another. As appears by this (which is a short, easie, and certain way to our satisfaction in this matter) that the Faith into which they are all baptized, is one and the same without any variation. That is, they all enter into the Church at the very same gate; and upon the same terms and con∣ditions, neither more nor less, are made mem∣bers of Christ, and have a title given them, if they live according to this Faith, unto Eternal Salvation.

SECT. III. As appears even in the Roman Church, which hath given the greatest scandal.

THE Church of Rome it self, which now makes the greatest differences in the Christian World, requires nothing more at this day to be believed by those, that are by Baptism received into the Church of Christ; but only those things which are contained in the Creed, commonly called the Apostles. This Creed is recited there by the Priest, and this alone, when he comes to the Font; and he interrogates the Persons to be baptized (if they be adult) or their undertakers (if they be Infants) about no other belief. Upon the pro∣fession of which, he bids them enter into the holy Church of God, that they may receive the Celestial blessing from the Lord Jesus Christ, and have a part with Him and with his Saints: And having again examined adult Persons, asking them, Do ye believe in God the Father Almighty, &c. and mentioning no other Articles of Faith, he baptizes them; and declares them to be regenerate, and to have remission of all sins. And so do we do here; nor is there any different practice in any other part of the Christian World; but

every where it is sufficient to consent to this Creed: which is nothing but a brief explica∣tion, what we are to believe concerning the Father, the Son, and the Holy-Ghost, in whose Name we are baptized.

If there were any thing beyond this, which we are necessarily bound to believe, it should have been then propounded when we were admitted into the state of Christianity. For Baptism gives us a right and title to Salvation (if we do not forfeit it afterward by Apo∣stasie, or by a wicked life) and this Faith (with a promise to live according to it) gives us a right to Baptism.

Herein indeed the Roman Church contra∣dicts it self, in decreeing many other Articles of belief, without which it declares Men can∣not be saved; and yet receiving Men at Bap∣tism into a state of Salvation, without demand∣ing their consent to any such Articles. But so they do in many other things, and cannot avoid it: while they forsake the ancient Universal Rule; and set up their own private Autho∣rity, to impose what they please, under pain of Damnation.

SECT. IV. But both contradicts it self, and departs from the Ancient and truly Catholick Church.

FOR that no such things, as they would now oblige all Christians to believe, were anciently exacted, it appears most ma∣nifestly by Irenaeus and Tertullian (to name no others) in several places. Who call the Creed now mentioned, the Rule of Truth, and the Rule of Faith: which the Church throughout all the World, saith Irenaeus (though it be di∣spersed to the most extream parts of the Earth) received from the Apostles and their Disciples: and believes, as if there were but one Soul and one Heart, in so many Men: and with a per∣fect consent preaches and teaches, and delivers these things, as having but one mouth. For though there be divers Languages in the World, yet one and the same Tradition prevails every where: For neither the Churches in Germany believe otherways, or deliver any thing else; nor they in Spain, nor they in France; nor they in the East; nor they in Egypt; nor they in Libya; nor they that are founded in the midst of the World. But as the Sun is one and the same in the whole World: So is the preaching

of the Truth, inlightning all Men, who will come to the knowledge of it. And neither he who is most eloquent among the Governours of the Church, preaches any thing different, (for no man is above his Master) nor doth he that is weakest in speech lessen in the least this Tra∣dition. For there being one and the same Faith, he that hath most to say cannot inlarge it; nor he that hath least, diminish it.

Thus they declared their minds in those early days; when there was no Catholick Man or Woman in the World, required to believe any of those Doctrines, now in con∣troversie between us and the Roman Church: (and set down in the Creed of Pope Pius IV. as necessary to Salvation) but they all conten∣ted themselves with the simple belief of those things which the Apostles have delivered in their Creed; the greatest Men in the Church delivering no more, nor the meanest saying less. And with this wise and good Men satis∣fied themselves in times succeeding, as appears by this remarkable passage of St. Hilary, in his little Book, which he himself delivered to the Emperour Constantius. Where he thus complains, Faith is now enquired after; as if we had none. Faith must be set down in writing; as if it were not in the heart. Being regenerated by Faith, we are now taught what to believe; as if that regeneration could have been without Faith. WE LEARN CHRIST

AFTER BAPTISM; AS IF THERE COULD HAVE BEEN ANY BAPTISM, WITHOUT FAITH IN CHRIST.

SECT. V. Christianity therefore is not there in its purity; but much corrupted.

WHICH is a sufficient Argument to prove that the Christian Religion is not sincerely preserved in that Church: and ought to with-hold us from joyning with them, in imposing thus upon the Christian World; and thereby breaking the bond of Unity; and turning Men away from the Faith, by the palpable falsities and absurd mixtures, which are brought into it; and that as neces∣sary parts of the Faith of Christ. To the a∣dulterating of which we ought by no means to consent; but maintain it in that purity, wherein the Apostles delivered it to their Suc∣cessors: as we find it set down in the Works of a great many following Doctors of the Church; whose Names I forbear, but are ready at hand to make good what I quoted just now out of Irenaeus. Who acknowledges him for a sincere Christian, who holds fast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Epiphanius recites his

words, which were then extant in Greek) that Rule of Faith, which he received in Bap∣tism, firm and unmoveable. He cannot be a Heretick who thus believes on the Son of God, in the sense wherein the Nicene Creed (not adding any new Article of Faith, but only de∣claring what was believed from the beginning) hath explained the Word: But they are Schis∣maticks who call him so; and will not admit him into their Communion, unless he consent to other things, and hold them to be equally certain, and necessary, with the Ancient Rule of Faith.

SECT. VI. Answer to an Evasion from the force of the foregoing Argument.

TO pretend that all those Articles of Faith, which they now impose, though not expresly mentioned in the Creed, yet are contained in one Article of it, Viz. in the be∣lief of the Holy Catholick Church; is, in effect, to make all the rest of the Creed unnecessary, and to establish this sole Rule of Faith in the room of it. For if by believing the Catho∣lick Church, we are to understand, as they would have us, whatsoever the Catholick

Church propounds: then it had been enough to have said to those Catechumens that came for Baptism, Do you believe in the Holy Ca∣tholick Church? and to add any more had been utterly superfluous.

But the vanity of this further appears, in that none of the ancient Doctors who have ex∣pounded the Creed (and there are many of them) have given any such sense of that Ar∣ticle of the Catholick Church: Nay, it was not in the most ancient forms of Faith: nor doth the Church truly Catholick teach any thing as necessary to be believed to Salvation, but what is contained in the Creed. For we do, in their own sense, believe the Catholick Church; but not the Roman Catholick Church (which their Creed will have to be the Mo∣ther and Mistress of all Churches:) because, to omit many other absurdities which are in it, there was a Catholick Church before there was a Roman: and to say, that they believe the Catholick Church, meaning thereby the Ro∣man, is nothing more than to say, they be∣lieve themselves.

SECT. VII. Their absurd Explication of the Unity of the Catholick Church.

NOTHING therefore can be further from the Truth, than that Explication of the Ʋnity of the Catholick Church; which is delivered in the Roman Catechism, publi∣shed by the Authority of the same Pope Pius IV. in pursuance of the Council of Trent. Wherein the Catechumen is taught to believe and profess, that the Catholick Church is one, not only because of one Faith (and other rea∣sons mentioned by the Apostle, Ephes. iv.) and because it is subject to one invisible Governor, which is Christ: But, because it is subject also to one visible Governor, who holds the Roman Chair, the legitimate Successor of St. Peter. Concerning whom it is the unanimous opinion of all the Fathers, that this visible Head is neces∣sary to constitute, and conserve the unity of the Church. And to this Head or Pastor, Christ hath given the authority of ruling and govern∣ing the whole Church, as the Vicar and Mini∣ster of his Power.

Thus that Catechism teaches, in the First Part, the IX. Article, n. 11, 12, 13. Which (besides that it is confuted by the plain demon∣stration

now mentioned; that Christ had a Catholick Church, which had unity in it self, when there was no Roman Church) is directly contrary to the constant Doctrine, not only of the Scripture; but of all the Fathers; (whose consent they falsly boast of) and of many Popes of Rome; and of Councils also, both General, and particular; even of the Coun∣cils of Lateran and Trent; which by appro∣ving the Five First General Councils, who condemn this Supremacy of the Bishop of Rome, do in effect condemn it themselves.

SECT. VIII. Which forbids us to joyn in Communion with them, upon such Terms.

TO that Church then we ought to ad∣here, which hath kept the Rule of Faith, once delivered to the Saints; simple, and un∣mixed with humane inventions. Which if we admit, as necessary to Salvation; we betray the truth of Christ, and are false and unjust to innumerable Christian Brethren: who by Baptism are admitted into a state of Salvation, but hereby unmercifully cut off from the Bo∣dy of Christ; though they have that Faith, which makes them true Members of it.

This is the Great Crime of the Roman Church; and may suffice, instead of all other demonstrations, to prove that they have cor∣rupted themselves, and departed from the sim∣plicity that is in Christ. For this very Ar∣ticle alone (which is a part of their Faith) that there is no Salvation, but by union with the Roman Catholick Church, and that by subje∣ction to it; thrusts out of Heaven, not only the ancient Christian pious Emperors, who re∣fused such subjection: But many of their an∣cient Popes, who acknowledged their subjecti∣on was due to the Christian Emperors; toge∣ther with the ancient Patriarks and Fathers, assembled in many Councils; and the most fa∣mous Christian Churches; the most glorious Martyrs and Saints of Christ, that the best times of Christianity have known; and, to say nothing of after Ages, the present Chri∣stians of Greece, Russia, Armenia, Syria, Ethi∣opia; who by this Article of subjection to the Catholick Roman Church, are all excluded from Christian communion, and must perish everlastingly.

For Bellonius says, that in his travels he met with Nine sorts of Christians at Jerusalem; Eight of which Nine know nothing of this U∣niversal Bishop, or do not regard him: and of the Ninth, there is scarce half that acknow∣ledges his Authority.

And yet there are Men among them, of no mean note and number, who have the confi∣dence to tell us, that by the Catholick Church, which we are bound to believe, is to be un∣derstood the Bishop of Rome: whose Decla∣rations, when he will determine any thing to be of Faith, we all ought to receive. And though we are assured, as much as are that there was such a Person as St. Peter, that Christ never gave him (much less his Successors) any Authority at all over his whole Church: Yet now, to deny the Pope's Supremacy is such a Heresie, that let a Man be never so Ortho∣dox in all other points of the Catholick Faith, this alone is sufficient to make him be excom∣municated and cut off from the Body of Christ.

Witness our King Henry VIII. who was excommunicated, and his Kingdom given a∣way for no other fault, by a Bull of Paul the Third: who affirms in the beginning of that Bull, that herein he acted by Divine authority; which (according as God saith in the Prophet Jeremiah) had set him over Nations and King∣doms, to root up and destroy, as well as to build and plant; having the supreme power over all Kings and People. throughout the whole Earth. Which certainly is such new Language, never known in the Church for many Ages; that they who are not convinced thereby of the corruption of Christian Religion in the Ro∣man

Church, have their Eyes blinded with the Worldly Splendor of it.

SECT. IX. But on the other side, not to slight Epi∣scopal Authority.

YET on the other hand, it must be ac∣knowledged, that this enormous pow∣er which they have usurped, is a very strong proof of the high Authority of Christian Bi∣shops in the Church; and of the great reve∣rence that was paid to them by Christian Peo∣ple. Who otherways would never have thus submitted to their will and pleasure; had not the obedience which they had been wont al∣ways to yield to their authority, disposed them to be brought by little and little under an ab∣solute subjection.

Nor would there have been reason for those Cautions, which St. Peter gives to the Gover∣nors of God's Church (not at Rome, but else∣where, 1 Pet. 5. 2, 3.) not to Lord it over them: if they had not been invested with a power, which all Christians reverenced so much, that it might more easily be abused, than contemned; and sooner perswade Peo∣ple to follow them with a blind obedience,

than to slight their judgment, and refuse to conform to their Injunctions.

And therefore whosoever they are that now despise all Ecclesiastical Authority, we may be sure they have swerved from the true Princi∣ples of Christianity: and they also are altoge∣ther inexcusable, who shake off the Episcopal Government, and refuse to be subject to it, under a pretence that there ought to be an e∣quality among Christ's Ministers. Which as it is against the practice of the whole Church for many Ages, from the beginning: So di∣rectly opposes the Institution of Christ, who set his Apostles in a superiority to the LXX; as his Apostles set such Men as Timothy and Titus in a superiority over the Presbyteries of those Churches, which they could no lon∣ger attend themselves.

SECT. X. Arguments enough in the foregoing Books, to prove the true Christian Religion not to be sincerely preserved in the Ro∣man Church: one is their way of wor∣ship.

IT would be easie to show how much the Roman Church hath deviated from the

Rule of Faith, by considering particularly the falsity of every one of those Doctrines which they have added to the ancient Creeds. But it will be more proper, in so short a Treatise as this, only to bring to the Readers mind some Principles in the foregoing Books; which direct us as plainly to reject Popery, (and upon the very same ground) as those false Religions, for whose confutation he al∣ledges them.

And First, let the Reader again weigh his Arguments against the worship of the Pagans, and he will find them, in several things, as strong against the worship of the Roman Church: whose practices, it will hereby ap∣pear, are no less faulty than their Faith. As for example, in the worship of Angels, and Saints.

For the former, They should not only (as he discourses there, Book IV.) in their very worship make an evident difference between the most high God and those Angels to whom they commend themselves, (which they do not do in the Roman Church, but quite contra∣ry, in the external acts of adoration have none that are appropriated to God alone, but are all common to him with others; as adoration, invocation, burning incense, nay offering the Sacrifice of the Mass in their honour, and making vows to them) but be satisfied also what order there is among the Angels; what

good may be expected from each of them; and what honour the most high God is willing should be bestowed upon every one of them. All which being wanting; (for there is no∣thing revealed about such matters) it is plain from thence, how uncertain that Religion is, and how much safer it would be for them to betake themselves, as we do, to the worship of Almighty God alone. Especially for that, to whomsoever He is favourable, to them the holy Angels must needs be kind and service∣able (though no Petitions be made to them) being the Ministers and Servants of the most High: who hath revealed this to us, that He hath made them all subject to Jesus Christ; to be sent forth by Him, for the good of those who shall be heirs of Salvation. In the num∣ber of which, they, above all others, have reason to hope to be, who have so great a re∣spect to His Majesty, and confidence in his Goodness, that for fear of offending Him, they dare worship none but Himself alone: resting assured, He will deal well with them, even for this reason; because they have such a regard to Him, as not to presume without his warrant and authority, so much as to re∣commend themselves to Him, by any Angel in Heaven, though never so great; but by his only begotten Son Jesus Christ alone, who is the Head of them all, and whom He hath consecreated to be our perpetual Intercessor with Him.

The like we may say of the Worship of Saints; to whom all Prayers are fruitless and vain, unless they be able to do something for their Supplicants. Of which they have no certainty; nor is there more ground to say that they can, than that they cannot; but ra∣ther less ground: since it is inconceivable how they should be able to hear and assist so many, as address themselves to the same Saint, in se∣veral far distant parts of the World: without supposing them to be equal to our blessed Sa∣viour (for they have as many, if not more, Supplicants as He) by such an union as He hath with the Divinity.

They worship also, which is still worse, such for Saints, as never were in being; and others whose Saintship there is too much reason to question, being apparently guilty of such crimes, as are inconsistent with it. For in∣stance, our Thomas à Becket (by whose bloud, they have prayed our Lord Christ, that they may ascend into Heaven; and do still pray, (upon Decemb. 29.) that they who implore his help may have the saving effect of his petitions) whom our Forefathers, even in the time of Popery, lookt upon as a perjured Person, and as a Traitor: being not only called so by the King; but in Parliament accused of Treason, the Bishops as well as others being present; and the Bishop of Winchester pronouncing the sentence against him.

In short, the Devotions of the Roman Church are so like the ancient Idolatry; that the cunningest Man in the World cannot find any difference, without a great many nice and subtil distinctions: which in practice make no difference at all.

SECT. XI. Another is the way of promoting their Religion.

THERE is this Argument also against it (as Grotius speaks of Paganism, Book 4. Sect. 10.) taken from the Religion it self; that if it be not supported by humane power, or policy, immediately it falls to the ground. For as the Church of Rome (it hath been ob∣served by wise Men of our own) got and in∣creased its absolute Authority over Mens con∣sciences, by obtruding on the World supposi∣titious Writings, and corrupting the Monu∣ments of former times; by false Miracles, and forging false stories; by Wars also and Per∣secutions; by Massacres, Treasons and Rebel∣lions; in short, by all manner of carnal means, whether violent or fraudulent: so take away these supports, and that Religion cannot stand by its own strength.

And truly his reason in the Third Section of the same Book against the Paganish worship, that it was from evil Spirits, because they in∣stigated their Worshippers to destroy them that worshipped one God; holds good still (if there be any force in it) to prove the Ro∣man Church not to be acted by the good Spirit of God; because they would not let those live (had they sufficient power) who worship only one God, the Father, Son, and Holy Ghost; and content themselves with the Belief before mentioned, into which they were Baptized; not presuming to superadd any thing else, as necessary to Salvation.

And, which is worse, while they have been most cruel to those, who for fear of offending God, dare not allow the worship they give to Saints, which they think belongs to him alone; nor fall down before the Sacrament and adore it, as very God Himself: They have tolera∣ted such without any censure, who have raised St. Francis into an equality with, if not superi∣ority unto, our blessed Saviour; and made the blessed Virgin a kind of Goddess; nay called the Pope the King of Kings, and the Lord of Lords; giving him such a power o∣ver all Kings and Kingdoms, as sober Men a∣mong themselves are ashamed to own. Which is just after the example of the Pagans, among whom, as Grotius observes, it was lawful for the Poets, to sing what they pleased, though

never so lewd, concerning the Gods, and for the Epicures to take Providence out of the World: while the Jews were made ridicu∣lous, and the Christians most barbarously used, as if they had been the vilest of Mankind. Of which more anon.

SECT. XII. The Romanists themselves overthrow their own Religion.

THAT argument also which he urges for Christianity against the Pagans, that the chief Points of Christian Doctrine, were ac∣knowledged by some or other of the best and greatest among them; may be used by us also for the Faith to which we now hold: there being several learned Writers in the Roman Church, who have acknowledged our belief to be sufficient to Salvation; and the Points which they have superadded, having been lookt upon by the most excellent Persons a∣mong them, only as meer Scholastical opini∣ons; and not certain Truths, of which we can have a full assurance.

Here I might show, how the sufficiency of the Scripture hath been owned; and the A∣postles Creed likewise confessed to contain all

things that are absolutely necessary to be be∣lieved to salvation. But because I would not have this Book swell above the bigness of the foregoing, I shall let them alone: and instance only in the Doctrine of Transubstantiation, which is now pressed with so much violence upon the Christian World; but most plainly condemned by Gratian in their Canon Law, and by the Author, or Authors of the Canon of the Mass it self.

About the former we may be satisfied out of the Decretum, if we look into the Third part, and the second Distinction, concerning Consecration. Where in the XL VIII. Chapter out of St. Austin and Prosper, he says, The heavenly bread, which is truly Christs flesh, suo modo, after a sort or manner is called the Body of Christ: whereas revera in truth it is the Sacrament of his Body, which was hanged upon the Cross: and the sacrificing of the flesh of Christ, by the hand of the Priest, is called his death, and passion, and crucifixion, not in the Truth of the thing, but in a signifying mystery. Which words are so directly against the pre∣sent sense of the Roman Church, that no Pro∣testant can speak more expresly and clearly a∣gainst it; nor desire a plainer confutation of it; unless it be that of the Gloss upon those words, which is this: The celestial Sacra∣ment, which truly represents the flesh of Christ, is said to be the Body of Christ; but improperly:

whence it is said to be so, suo modo, sed non rei veritate, after a manner, but not in the truth of the thing. So the sense is, it is called Christs body; that is, it is signified thereby.

And if we look further into the LII. Chap∣ter, we find he saith Christ was sacrificed but once, in semet ipso, in himself, when he hung upon the Cross, &c. Yet is offered daily in Sa∣cramento, in the Sacrament, which the Church frequents in memory of that thing. Which Sa∣crifice in the next Chapter he calls exemplum, the example, or resemblance of that upon the Cross, offered in remembrance of his Death. Which is sufficient to convince us that they be∣lieved in those days, as we do now, and not as the Roman Church doth; else He would not have called that, which he says was truly the flesh of Christ, the heavenly bread. But to put all out of doubt, let us turn to the lxxii. Chapter, and there we find these remarkable words out of St. Austin, which fully explain the business, Because it is not lawful for Christ to be devoured by our teeth, therefore our Lord would have this Bread and this Wine in a My∣stery, by consecration of the Holy Spirit, to be potentially created his flesh and blood, and to be daily mystically offered for the life of the World. They are potentially then or virtually made his Body and Blood, though but Bread and Wine in themselves: and of this Sacrifice which is

thus wonderfully made in commemoration of Christ, (as he adds out of St. Hierom, Chap. lxxvi.) it is lawful to eat; but of that which Christ offered on the Cross, secundum se, ac∣cording to it self none can eat.

But the Canon of the Mass will more abun∣dantly convince us, that he or they that made it, did not believe any thing of Transubstan∣tiation. For First, after the Consecration of the Bread and Wine, the Priest signs them ten times, at least, with the sign of the Cross: which can have no excuse made for it, (but is the greatest impudence) if it be indeed Christ Himself who lies before the Priest, whom he thus crosses; For sure he doth not intend to bless Christ, or to drive away the Devil from him, or any such like thing, for which those Crossings are used in that Church.

But more than this, (2dly,) it is observable, that after Consecration also, the Priest still calls Christ's Body, Panem Sanctum, the holy Bread of Eternal life; which shows that, when this Rule was made, they believed the Bread to be still remaining.

A further Indication of which, is, that (3dly) the Priest proceeds to beseech God, that He would vouchsafe to look upon that Sacrifice of his gifts, with a propitious and ferene coun∣tenance; and to accept them, as He did the gift of his Servant Abel, and the Sacrifice of Abraham, and that which his High-Priest

Melchisedeck offered to Him. Which is most absurdly spoken, if the Priest there offer Christ himself unto God; For then he inter∣cedes with him for our Intercessor, as if he needed our Prayers: and besides, compares Him with the first-fruits of the Flock, and the spoils of War; which is so incongruous, and so much below his heavenly glory, that an un∣prejudiced Man cannot but think, they who composed that Prayer, looked upon those gifts which they offered, as still Bread and Wine.

Which appears more fully (4thly) from what follows in the next Prayer, where, bow∣ing profoundly, and laying his hands upon the Altar, the Priest humbly intreats God in this manner; Command these things to be carried by the hands of thy holy Angel, to thy high Al∣tar, into the presence of thy Divine Majesty. Where there are two plain testimonies against their present doctrine. For First, nothing but the Bread and Wine can be called haec these things; which in no propriety of speech can signifie the very natural body of Christ. Who (secondly) can by none of God's Angels be carried into Heaven, being there already; nor brought more than He is into the pre∣sence of the Divine Majesty, where He was before the Priest said Mass, and sits for ever there at God's right hand.

Had they that composed this Prayer believ∣ed any thing of Transubstantiation, they would

have said, (and could not have said otherways, if they said any thing of this matter) Almighty God, behold here, before me upon thy Altar, lies thy only begotten Son Jesus Christ, by my sacri∣fice unto Thee: that very Christ who is at thy right hand, I now take into my hands to present unto thy Majesty, under the form of Bread and Wine. Him thou canst not reject, nor me his Priest, who offer Him unto Thee, &c. Or some such like words, more befitting their present notions, than desiring an Angel may carry what the Priest offers, and present it unto GOD.

But we find quite contrary, which is the last thing I shall observe, that in conclusion, the Priest acknowledges, that by Christ Jesus God always creates, and sanctifies and quickens, and blesses (making a cross upon the Host and the Chalice, at every one of those three last words) all these good things. Which can be meant of nothing but the Bread and Wine consecrated to the commemoration and representation of Christ's body and bloud sacrificed for us. For Christ's own very natural body and bloud can∣not in any tolerable sense, be said to be conti∣nually created and quickned, or made alive: unless you will suppose him to have been dead before, nay not to have been at all. For crea∣tion implies the thing not to have been; and vivification, not to have been then alive, when it was quickned.

Yet this fancy, of Christs real presence in the Sacrament, by Transubstantiation, against which there are such numerous Testimonies in their own Communion Service, is now become the main Article of their Religion. For we all know, to our great grief and astonishment, that when the publick Authority of this Realm was on their side, subscription was not urged to any Article of their Religion upon such vi∣olent and bloudy terms, as unto this of the Real Presence. The Mystery of which iniqui∣ty, as a great Man of our own said, in the Age before us, cannot be better resolved than into the powerful and deceitful working of Satan; who delights thus to do despite to our Lord, and to his Religion; by seducing his profes∣sed Subjects into a belief of such things as make them and Him ridiculous unto unbelie∣vers; and ingage them in the worst kind of Rebellion, he could imagine, by worshipping Bread and Wine instead of their Saviour: and all this upon the least occasions and shallowest reasons.

SECT. XIII. Other Instances of it.

BUT besides these plain confessions of that Church against it self, there are ma∣ny

other things, (which I shall but just name) wherein we have the testimony of several of their own learned Men (ready to be produced) for our, and against their belief: proving clearly that the present, is not the old Reli∣gion of that Church; but that they have brought into it many Innovations: by adding to the Canonical Books of Scripture; by making their vulgar Latine Translation of the Bible (about which they themselves cannot agree) authentical; by forbidding the People to read the holy Scriptures in their own Language; and by denying them the publick Prayers in a Lan∣guage they understand; by giving the Pope, not only a new Title of Universal Bishop, but an authority and jurisdiction, which was never heard of for many Ages; by increasing the num∣ber of Sacraments, and altering their nature; by taking away the Cup from the People; and turning the Sacrament of Christs body and bloud into a proper expiatory sacrifice; by celebrating the Eucharist, without any body to communicate; by setting up Images in Churches, and ordaining Religious Worship to be given to them; by in∣vocating Saints and Angels; (as was said be∣fore) and by the Doctrine of Purgatory, and In∣dulgences, and many other; together with a vast number of strange ceremonies, in the making holy water, consecrating bells, &c. For which no antiquity can be pretended.

The woful effect of which is this (if we may speak the plain Truth) that by pressing upon Mens belief a great deal too much, and placing great vertue in trifles, they have tempted Men to believe nothing at all. As is apparent from hence; that where and when (as an excellent Writer of our own speaks) this Religion hath most absolutely commanded, there and then Atheism or Infidelity hath most abounded. And how should it do otherwise? when, as he observes, so many lying Legends have been ob∣truded upon Mens belief, and so many false Miracles forged to justifie them, as are very likely to make suspicious Men question the truth of all: And so many weak and frivolous ceremonies devised, and such abundance of ri∣diculous observances in Religion introduced, as are no less apt to beget a secret contempt and scorn of it in witty Men: and consequent∣ly Atheism and Impiety; if they have this per∣swasion setled in their mind (which is indea∣voured to be rooted in them from their child∣hood) that if they be not of that Religion, they were as good be of none at all: And when a great part also of the Doctrines now mentioned, so apparently make for the tempo∣ral ends of those who teach them; that saga∣cious Men can scarce forbear thinking, they were on purpose devised to serve those de∣signs: That particular doctrine also of Tran∣substantiation being so portentous, that joyned

with the forenamed perswasion, of No Papists no Christians, it hath in all probability brought more than Averroes to this resolution; since Christians eat that which they adore, let my Soul be among the Philosophers: And lastly, the pretence which is so common, that there is no ground to believe the Scriptures, but their Churches infallibility; and yet no ground to believe their Churches infallibility, but some Texts of Scripture; being too plain a way to lead those who discern the labyrinth wherein they are, to believe neither Church nor Scri∣pture.

SECT. XIV. Whereby they have spoil'd Christianity, as the Pagans did the Natural Religion.

THESE things, which have been already urged by the Writers of our Church, for the conviction of those who are capable of it, I repeat here again; because they seem to me very powerful for the preservation of those, who are not already tainted, or too far gone in that delusion. Which is so great, that (to summ up all belonging to this Head) we may safely say, Popery is just such a deprava∣tion of the true Christian Religion, as Paga∣nism

was of the Natural Religion. There cannot be a righter conception of it, than this; which appears too plainly, in the absurd do∣ctrines and opinions, which they have mingled with the Christian Faith; in their multiplied superstitions; in their fabulous relations of the Saints, wherein they have surpassed the very Poets themselves; and (to pass by the rest) in their prostrating themselves before Images; and giving religious worship to Men departed.

Which last instance, furnished the Pagans of Cochin with this answer to the Jesuits (as Christoph. Borrus, one of that Order, relates) when they pressed upon them the belief of one God, and no more. We do believe it, said they; but those whom you see us worship in their Images, were Men of great Sanctity; whom pious People therefore worship accor∣ding to their merit, just as you give to the A∣postles and Martyrs and Confessors divers de∣grees of honour and religious service, as you know them to have excelled in vertue and pie∣ty. And that they might confirm this to be their sense of the Divinity, they bid the Je∣suites observe one part of the Altar in their Temple to be void of Images, and to be hid in an obscure and dark place; which they said was the proper seat of the most high God, the Maker of Heaven and Earth, who could not be represented in any form and shape:

and that the Images which stood about that place were the representations of their Inter∣cessors with Him; who having great power with the most high God, did obtain many gifts and blessings for those that invocated them. How this differs from the notions of the Roman Church, I do not see; unless it be in this, that they have sometimes adventured to represent God himself in a shape. Other∣wise the worship is the very same (the dead Men, who are the objects of it, only changed) and may very well justifie us, if we say, (and therein we speak very moderately) that their worship is an Image, at least, of the ancient Ido∣latry. And moves them (to make the resem∣blance more perfect) unto the very same rage and violence, which was in the Pagans, against all those that differ from them, and cannot con∣sent to worship God in that way: prosecuting them with all manner of cruelty, as if they were utter enemies of God, and of all Reli∣gion.

By which we may certainly know that they are so far from being the only true Christians, that they are a very degenerate part of Christs Church: wanting that great mark of his faith∣ful Disciples, to love one another, even as Christ loved us. To which they are such strangers, that quite contrary, they not only hate and persecute, but endeavour, as I said, to root out those from the face of the Earth; who

obediently believe all that they can find our Lord and his Apostles have delivered; and profess they are ready with all their hearts to receive and do, whatsoever any body can fur∣ther teach them, to be his mind: Nay, are very desirous and diligent to know it; spa∣ring no pains to understand the whole Truth, as it is in Christ Jesus.

SECT. XV. Answer to what they say about Miracles.

THEY pretend indeed abundance of Mi∣racles wrought in their Church, as a suf∣ficient condemnation of those who obstinately refuse to invocate Saints, to worship their I∣mages and the consecrated Hoste, to believe Purgatory and all other things, for the proof of which these wonders are alledged. But herein also they imitate the Pagans, who were guilty of the like deceit: and the same answer will serve here, which Grotius gives there (L. iv. Sect. 8.) in his confutation of the old Ido∣latry. For First, the wisest Men among them have rejected many of these Miracles, as not supported by the testimony of any credible witnesses; nay, as plain fictions. Others also of them, which are pretended to be of

better credit, hapned in some private place, in the night, before one or two Persons: whose eyes crafty Priests (as he speaks) might easily delude with false shows and counterfeit appea∣rances of things. And further, there are o∣thers which only raise admiration among Peo∣ple ignorant of the nature of things; and are no true miracles.

I deny not, but there may have things been done among them, which no humane power could effect by the strength of natural causes; and yet no Divine, that is, omnipotent Power be needful to their production. For those Spirits, which are interposed between God and Man, are able by their nimbleness, cun∣ning, activity, and strength to make such strange application of things (very distant) one to ano∣ther, as shall astonish the Spectators with won∣derful effects. But there is too great reason to think they are not good Spirits, that do these feats; because they revive hereby the ancient superstition, or uphold the Image of it still in the Christian World; to the great dishonour of our Saviour, and the indanger∣ing the Souls of his People. Who have been so far misled, as not only to fancy great Vir∣tue in the Images of the Saints; and to cry up also some Images, particularly of our Lady (of Loretto for instance) as indued with some singular power and vertue, which is not to be found in others: but to honour them so high∣ly,

as for one Miracle said to be done by a Cru∣cifix, to report a hundred to be wrought at such or such a Shrine of hers.

It is very considerable also (to omit the rest) which he notes, in the V. Book, out of the Law of Moses; that it supposes God might permit some wonders to be done, only for their trial; whether the People would persist in the worship of the true God; which had been confirmed by undoubted and far greater and more numerous Miracles. Read Deuteron. xiii. 1, 2, 3, &c.

This is excellently expressed, and with ad∣vantage, by a great Man of our own; in these words, or to this effect. The Doctrine which we believe, that is, the Bible, hath been con∣firmed, as is confessed on all sides, by innu∣merable supernatural and truly Divine Mi∣racles; and consequently the Doctrine of the Roman Church, which in many points is plain∣ly opposite to the Bible, is condemned by them: I mean the Miracles of Christ and his Apostles. And therefore if any strange things have been done in that Church, they prove nothing but the truth of Scripture: which foretold, that (God's Providence permitting it, and the wickedness of the World deserving it) strange signs, and wonders should be wrought, to confirm false doctrine; that they which love not the Truth might be given over to strong de∣lusions. So that now we have reason rather to

suspect and be afraid of pretended Miracles, as signs of false Doctrine; than much to regard them, as certain arguments of Truth. Neither is it strange, that God should permit some true wonders to be done, to delude those who have forged so many wonders, to deceive the World.

SECT. XVI. Answer to another Objection.

BUT it is not likely, they say, that Religi∣on should be thus depraved in the Roman Church; because their Ancestors were Men of greater vertue and honesty, than to suffer the least alteration.

Which is the very thing that is alledged by the Jews, why they should not believe our Sa∣viour was unjustly condemned, and his Reli∣gion rejected by their Priests and Elders; as Grotius observes in the Vth. Book. Out of which I might produce several things, as I have done out of the foregoing, to prove the vanity of the Romish Traditions, as well as of the Jewish; and show also how they have brought back Judaism, in a great measure, by the vast burden of Rites and Ceremonies, wherewith they have incumbered Christian Religion: But I shall wave all this (because

I would make this Book as short as the rest) and only observe, in answer to what was now pretended; that whosoever shall consider (as he speaks of the Ancestors of the Jews) what kind of Men for several Ages sate in the Chair of Rome, and how ignorant the People gene∣rally were; he cannot wonder at the corrup∣tion, of which we complain.

Let him but read, First, the censures which their own Authors have passed upon several Popes, as meer Epicures, and Men void of all Religion, &c. And then the bitter complaints which St. Bernard himself makes (and that while he wrote to a Pope) of the Vices which were then annexed, even to the very Papacy: and further, the description which such Men, as Marsilius of Padua make of the Church of Rome, the whole Body of which, he saith, was so infected, by the plenitude of power, which is allowed to the Pope, that it might be more truly called a shop of Traffique, nay a Den of Thieves, than a Church of Christ: and (to come nearer to our own times) the forward∣ness of their People, even since the Reforma∣tion, to worship Men as Saints; before they were canonized by the Pope: and he will not think there hath been always such care and cau∣tion used about that and such like matters, as they would have us believe.

We have a memorable instance of this thing last mentioned (to meddle with no other) in

the Founder of the Jesuits Order, Ignatius Loiola: by whose merits People recommend∣ed themselves to God (if we may believe the Pope himself) before he was declared to be a Saint. So Urban VIII. informs us in his ve∣ry Bull or Decretal Letters for his Canoni∣zation: where several miraculous Works are said to have been done for those, who fled to his help, and religiously worshipped his Image, and commended themselves to him (as the words are) with all their heart. He was made indeed a Beato by the preceding Pope: But the like stories are told of Xavier, one of Ig∣natius his Companions, unto whose interces∣sion the People applied themselves, and hoped in his merits (as the Bull for his Sainting tells us) even before he was made a Beato. So ex∣ceeding prone they have been of late to run into Superstition; as they were more long ago in the days of St. Martin, who broke down an Altar, which had been set up by for∣mer Bishops themselves, in honour of a Mar∣tyr, as the People called him: who proved to be no better than a Highway-man (as St. Martin discovered) that had been executed for his Robberies, and there buried.

SECT. XVII. Popery and Mahometism had the same Original.

WE may safely therefore affirm, that the account which Grotius gives, in the beginning of the VI. Book, of the rise of Mahometism, may serve as well for the Ori∣ginal of Popery. Which took its rise from the great decay of true piety; and the vain jangling that fell out among Christian People, by imploying their time in curious Questions: which made the vulgar at last not know what to believe, and to lay the fault upon the Scri∣ptures; nay to avoid them as hurtful and dan∣gerous. And then it was easie to lead them any whither, when they had for saken the Light which showed them their way: and began also to place Religion, not in purity of mind, but in Rites and Ceremonies; and to content themselves with such things, as served rather to exercise the Body, than to amend the Soul.

In short, that false Prophet Mahomet, and an Universal Bishop, sprang up both together, very near the same time: as Treason and Ido∣latry setled themselves also together at the same time in the Age following. For the Pope

under the pretence of retaining Images, which the Constantinopolitane Emperour destroyed, revolted from him; denyed him the tribute that was wont, till then, to be paid him, even out of Rome it self, as well as other places; and, denying him all obedience, plainly thrust him out of Italy. This account Zonaras, and others give of Gregory the II.'s proceeding against Leo Isaurus: and thus the Bishop of Rome, by his Papal Authority, became the first Author of defection from a lawful Prince, upon the account of Religion.

SECT. XVIII. And supports its self by the same means.

IF we look further into what was said be∣fore about Mahometism, we shall find that Popery stands, and upholds it self, by the very same shameful means, which keep up the Re∣ligion of that false Prophet. By force, that is, and violence: compelling Men, where they have any power, to consent to what they say, or rather to feign a consent to what they do not believe. Which discovers the weakness of that Religion, and of the reasons of those that profess it: For he that extorts assent (as was said in the Book foregoing) by sense of

pain, or fear of punishment; plainly confes∣ses, by that very proceeding, that he distrusts his Arguments.

At the best, they require belief of Men, without all liberty of inquiring into Religion. For the vulgar (just as in Turky) are prohi∣bited to read the Books which are accounted holy: which is a manifest sign of its iniquity (as he there speaks of the Turkish Religion;) for justly may that merchandize be suspected, which is obtruded upon this condition; that it must not be lookt into, not examined. This is the way of the grossest deceivers; who will not submit themselves to a trial, and refuse to give any account: but will have us submit to their Authority, and take, what such Men as they say, upon trust. Which is the Method of the Roman Church, who are wont to put doubting of any part of their doctrine among mortal sins: And so, for fear what the issue may be, will not suffer their People to try their Religion; with indifference, that is, with true liberty of judgment, and with a re∣solution, to doubt of it, if the grounds of it appear upon examination to be uncertain, and to leave it, if they prove apparently false.

It is true indeed (as it there follows) there is not in every Man the like capacity of know∣ledge, and quicksightedness to discern between truth and falshood: Many also are carried a∣way into error by pride; others by inordinate

passions or affections; and some by custome and imitation, or by the weakness of their un∣derstandings, and forwardness to judge with∣out due consideration, or advice with their proper Guides. But those very Books, which the Roman Church pretends may mislead Men (and therefore will not let them use) teach them in the first and principal place to purge themselves from all naughty affections; and then to be sober-minded, and not too forward to determine things on their own heads; but to reverence their judgments, who are over them in the Lord: and not to pretend to Re∣ligion, nor imagine they can judge a-right, till they be humble, and meek, and without any other design, than this alone of saving their Souls. Now the Divine Goodness forbids us to think, that such Men shall not be able to find the way to eternal Salvation, who seek for it in God's own Word, and in this manner; without any by-respect to honour or worldly advantage; and, with intire submission of themselves and all they have to Him, implo∣ring his assistance, that they may attain it. Which are in effect, the very words of Justin Martyr and Origen.

And truly, since GOD hath implanted in Mens minds the power and faculty of judging; there is no part of truth that better deserves the imployment of this faculty about it, than that of which we cannot be ignorant without

hazard of our Salvation. After this, whoso∣ever inquires with a godly mind, he shall not dangerously erre: And where should he en∣quire after it, but in God's most holy Word? without which we cannot know whether there be either Church or Priest or any thing else, wherein they would have us trust.

SECT. XIX. And refuses to be tried by Scripture.

IT is a manifest sign therefore of imposture, that, when they cannot for shame, but some∣times suffer their Religion to be tried, yet they will not have it tried by the holy Scriptures: In the reading of which (as was excellently said in the conclusion of the foregoing Books) no man can be deceived, but he who hath first deceived himself. For the Writers of them were more faithful, and fuller of Divine In∣spiration, than either to defraud us of any ne∣cessary part of Divine Truth; or to hide it in a Cloud, so that we cannot see it.

Why then should any body decline this way of trial? unless they see themselves so mani∣festly condemned by the holy Scriptures; that they dare not let their cause be brought into so clear a light. Which hurts indeed sore

eyes; but comforts and delights those that are sound: showing us so plainly what we are to embrace and what to refuse, and being so sure and so perfect a Guide in all such matters; that S. Hilary not only commends and admires the Emperor Constantius for desiring a Faith, according to what was written: But saith, He is an Antichrist who refuses this; and an Ana∣thema that counterfeits it. And thereupon calls to him, in this manner; O Emperour, thou seekest for faith; hearken to it, not out of new little Papers, but of the Books of God. There we must seek for it, if we mean to find it: and if they be silent and can tell us nothing (says St. Ambrose) who shall dare to speak?

Let us not therefore bring deceitful ballances (they are the words of S. Austin, in his second Book of Baptism, Chap. vi.) wherein we may weigh what we list, and as we list, after our own liking; saying, This is heavy, that is light: But let us bring the Divine Ballance, out of the holy Scriptures (as out of the Lords Treasures) and in that let us weigh what is most ponderous: or rather let not us weigh, but acknowledge those things, which are already weighed by the Lord.

Yes, say they of the Church of Rome, we will be put into that Ballance, and tryed by the Scriptures; but not by them alone. Which is, in effect, to refuse to be tried by them: for they give testimony to their own fulness, and perfection and plainness too, in things

necessary; and so do all other Christian Wri∣ters that succeeded the Apostles; who do not send us to turn over we know not how many other Volumes, but tell us here we may be abundantly satisfied. In so much that the first Christian Emperor Constantine (the Father of Constantius now mentioned) admonished the Bishops in the famous Council of Nice to con∣sult with these heavenly inspired Writings, as their Guide and Rule in all their Debates; because they perspicuously instruct us (as his very words are) what to believe in divine things, and therefore they ought, he told them, to fetch from thence, the Resolution of those things, which should come in question. To which Cardinal Bellarmine indeed is pleased to say, that Constantine truly was a Great Em∣perour, but no great Doctor: But as herein he speaks too scornfully of him; so he re∣flects no less upon the understanding and judg∣ment of those venerable Fathers assembled in that Council, which (as Theodoret tells us in his Ecclesiastical History) was composed of Men excelling in Apostolical gifts, and many of them carried in their bodies the marks of the Lord Jesus, and were, for the far greater part, a Multitude of Martyrs assembled toge∣ther: who all consented unto, and followed this wholsome counsel of the Emperour: (as he there testifies) knowing he did but speak the sense of the truly Catholick Church.

Which did not meerly bid Men hear it, and bring all doctrines to its touchstone: but con∣fessed plainly that even the Church it self must be tried by the Scriptures. It is the express sentence of the same S. Austin, in his Book of the Ʋnity of the Church. Where in the second Chapter he saith, the question then was (as it is now) where is the Church? Now what shall we do, says he? seek for it in our own words? or in the words of our Head, our Lord Jesus Christ? I think we ought to seek it rather in his words, who is the Truth; and best knows his own Body. And in the beginning of the third Chapter, thus proceeds; Let us not hear, thus say I, and thus sayest thou: but let us hear, thus saith the Lord. The Lords Books there are certainly; to whose. authority we both con∣sent, we both believe, we both yield obedience: there let us seek the Church; there let us dis∣cuss our cause.

And to name no more, the Author of the imperfect work upon St. Matthew, (carrying the name of S. Chrysostome) declares this so fully, that it leaves no doubt in us, what course they took for satisfaction in this business. Heretofore, says he, there were many ways, whereby one might know what was the true Church of Christ; and what was Gentilism: but now there is no way to know what is the true Church of Christ, but by the Scriptures. Why so? Because all those things which belong

properly to Christ in truth and reality; those heresies have also in show and in appearance. They have Scriptures, Baptism, Eucharist, and all the rest, even Christ himself; like as we have. Therefore if any one would know which is the true Church of Christ; how should he know it, in such a confusion of multitude, but only by the Scriptures? which he repeats over again a little after, he therefore that would know which is the true Church of Christ, how should he know it, but by the Scriptures?

To them let us go, and in them let us rest: and if you are the Disciples of the Gospel, may we say to the Romanists (as Athanasius does to the Followers of Apolinarius, in his Book about the Incarnation of Christ)

Do not speak unrighteously against the Lord, but walk in what is written and done. But if you will talk of different things from what are written, why do you contend with us; who dare not hear nor speak, beside those things which are written? Our Lord telling us, if you abide in the word, even in my word, you shall be free indeed. What immodest frenzy is this, to speak things, which are not written? and to devise things which are strangers to piety?

To which, if we faithfully adhere, there is this to be added for our incouragement; that though we should mistake in the sense of the Scriptures yet they secure us, that if we with

honest and upright hearts continue to inquire after the truth, (designing nothing else) that error shall not prejudice us: But God will either discover to us his mind, or not con∣demn us for our error of weakness, not of wilfulness.

SECT. XX. The Vanity of their appeal to Traditions.

AS for Interpretations of Scripture by Tradition, they may be pretended and talkt of; but cannot be produced in most pla∣ces, where we are desirous of that help: which we gladly receive, when we can have it by a truly Universal consent. But as for particular interpretations of the ancient Fa∣thers, they do not absolutely agree with each other, in their Expositions of those Texts, upon which controversies of greatest moment are now grounded. Nay, they oft times pro∣pound divers interpretations alike probable. And sometimes plainly intimate their doubt∣fulness, and make but imperfect conjectures; in such a manner, as if they intended to ex∣cite Posterity to seek for further resolution. Therefore we shall not dissent from them, though we do not assent to all their particular

interpretations. Nay, we cannot more dis∣sent from them, than by following their inter∣pretations on such strict terms as the Roma∣nists would bind us all to do; when they seem to make for their advantage. For then, there is not the least surmise or conjecture of any one Father, but must suffice against the joynt Authority of all the rest. To which Rule (of serving their interest) they are so true, that they stick not to reject any interpretation of the Fathers, when they think good: and, which is more, to prefer their own expositions be∣fore theirs.

And so they do in the matter of all other Traditions, though called Apostolical. For instance, the threefold immersion in Baptism, which seems to have flowed from an Apostolical Canon, is long ago abolished (saith their Canus) by a contrary custome. And so is the custome of giving the communion to Infants (which prevailed, says their Maldonate, for 600. Years in the Church) not only antiquated by them, but decreed to be unlawful. Which clearly shows that they might, if they pleased, make an end of all the controversies that trou∣ble the Church; without any disparagement (but rather with the increase) of its Authority. For challenging a power to alter even the In∣stitutions of Jesus Christ, (as they have done in taking away the Cup from the People in the Holy Communion) and much more those of

the Apostles: what need all this stir about A∣postolical Traditions, or the Decrees of the Church? which they may lay aside at their pleasure; and have laid aside, as appears by many other instances, besides those now na∣med, that may be given of it.

But it is sufficient for the direction of every honest hearted Man to know (which is as cer∣tain as any thing of that nature can be, and may be undoubtedly relyed on) that nothing is clearer in the Tradition of the Church than this: that the Doctors of it declare the Scri∣ptures to be full and perspicuous in all needful matters. And therefore, there needs no other Tradition, but the Tradition of the Scrip∣tures: which satisfie us abundantly, in the Truth of all those things which are universal∣ly received.

SECT. XXI. And their guilt in what they say about the holy Scriptures.

THERE cannot therefore be a greater demonstration of their guilt than this, that notwithstanding such evident testimonies from the Scriptures themselves, and the con∣current stream of the ancient Doctors of

Christ's Church; they have been forced (to avoid this trial by the Scriptures) to say so many scandalous things as they have done, in disparagement of the Sacred Writings. Many of them are commonly known, and I am not willing to repeat the rest; but only say this great truth: that whether they will or no, their Church, such as it is, receives all its Au∣thority from the Scriptures, and not the Scri∣ptures from it. For we can have no notion, as was said before, of a Church, or of its authority; but from the Scriptures. Which therefore must be of greater authority, than that which receives authority from them, and be first supposed to be infallible, before they can make us believe any thing else is so. For we must be secure of the proof before we can be sure of the thing proved by it; otherwise it is no proof, but leaves us as much in doubt as we were before it was alledged.

If they say (and what else can be said, with any colour of reason?) that we must indeed learn their Churches infallibility from the Scri∣ptures; but then learn the rest from their Church: mark, I beseech you, what follows. Then it is manifest, First, that they themselves make the Scriptures the Rule of Faith, in this one Article, at least, concerning the Catholick Churches infallibility. Which we must there∣fore believe (and for no other reason) be∣cause

the Scriptures which we first infallibly believe, do teach and prove it.

Whence it plainly follows that private Men may, and must be assured of the Truth of Scriptures (without the help of their Church∣es Authority) before they can believe any thing else: because it is the ground for their belief of that infallibility which their Church pre∣tends; which to them is the General Rule of Faith.

And from thence it follows further, that the Scriptures, which to us are the only Rule of Faith, ought to be acknowledged by them to be more than so; even the Rule of their Rule of Faith. And if it be so; what reason can any Man alledge, why it should not be the im∣mediate Rule of Faith (without sending us elsewhere to seek it) in all other Articles of the Creed, as well as in that of their pretend∣ed infallible Church.

We may appeal to all the World, and call Heaven and Earth, Angels and Men to witness, between us and the Roman Church (as a wor∣thy Champion of our Cause did long ago) whether the Articles of Christ's Incarnation, his Death, Passion, Burial, Resurrection, As∣cension, Intercession, the Resurrection of the Dead, and life everlasting, &c. be not much more plainly set down in the Scriptures, to any Mans apprehension whatsoever; than the in∣fallibility of the present Roman Church is, in

such words as these, Thou art Peter, &c. Feed my Sheep, or any other from whence they chal∣lenge it. And therefore why should we be required to learn these, or any other part of Christian Faith meerly from their Church, when we learn them so easily by the Scrip∣tures; in which they are to be found more clearly delivered, than any thing we read a∣bout their Church?

Let no Man doubt, but if the Holy Ghost will teach us that Article of the Churches In∣fallibility, immediately by the Scriptures without the help of the Churches infallible Authority (as they themselves are forced to confess, because else the Church can have no authority;) then He will immediately teach us by the same Scriptures, any other Article of our Creed, and whatsoever is necessary to Salvation, which are plainly and perspicuously enough set down in the Scriptures; without the help and assistance of the Churches infal∣lible authority, which the Scriptures cannot be supposed to teach, but by places far more doubtful.

SECT. XXII. It is our Wisdom therefore to adhere to the Scriptures.

TO this Rule then let us stick; keeping those words of our Saviour always in mind, iii. Joh. 21, 22. He that doth evil, ha∣teth the light; neither cometh to the light, lest his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. Let that be his Guide, who would not go a∣stray in dangerous Paths; into which he can∣not fall, who keeps close to the directions of the Holy Books: wherein all necessary Truth being set down, as the most ancient and best Doctors unanimously agree, we are certain (every way) by believing them, to believe all necessary Truth; and if our lives be accord∣ingly (without which, they tell us, our belief will be vain) it is impossible we should fail of everlasting Salvation.

To these alone (as St. Austin speaks for himself, in his Book of Nature and Grace) we owe an absolute consent, without refusing any thing they propound to us. Whatsoever it be (as his words are in his CXII. Epistle) that is confirmed by the perspicuous authority of

the divine Scriptures, those, viz. which are ca∣nonical in the Church; it must be believed with∣out any doubting. But as for any other witnesses or testimonies, to which thou art perswaded to give credit; thou mayest believe them, or not believe them, according as thou perceivest them to deserve or not deserve to be relied on. A great reverence is due to the Church and its testimony (though less to the present Church of Rome than others; because it hath so grosly abused the World by false records, and forged Miracles, and such like things) yet only as to an humane Testimony; which cannot equal that of the Holy Scriptures.

SECT. XXIII. Which have more manifest notes of cer∣tainty than the Church.

FOR if we take their own way and me∣thod, to assure our minds that we follow an infallible Guide, there is no note which they give of the true Church, which they say ought to be our Guide; but pleads far more strongly for the Holy Scriptures, that we should rather follow them, and give an un∣doubted credit to them. I shall not run over all those Notes, nor examine the certainty of

them; but only briefly name some of them and show, that if they prove any thing, it is the Authority of the Scriptures above the Church.

First, they say, the very name of the Ca∣tholick Church is venerable, and ought to be regarded. But, as that Name is not proper to them alone, so, if there be any power in Names to make us respect any thing; what more awful than the Name of the Word of God, and the Sacred Scriptures, which were always given to these Books, to which we ad∣vise all Christians to adhere.

The next Note, which is Antiquity, is on the side of the Scriptures also; which more justly claim to be ancienter than all other Books, which pretend to any Divinity; than the Catholick Church can claim to be ancienter than all other Societies, which call themselves by the Name of a Church. Nay, the Doctrine contained therein, must be supposed, as I have shown, to be before the Church; which is made by belief and profession of that Do∣ctrine: and the Old Testament certainly writ∣ten, long before the Church was made Ca∣tholick.

As for unity, in that the Church is not compa∣rable to the Scriptures, whose agreement and consent of parts is admirable. And if we speak of the surest bond of true Catholick Ʋnity, it is as manifest as the Sun, that the Holy Scriptures lay

the foundation of it, and preserve us in it (if we adhere to them) by keeping us close to one Lord, one Faith, one Baptism: but the Church of Rome, which hath usurped the Name of Catholick, makes this blessed Unity impossible. For, there being but two ways to it, either that we all agree in our Opinions about Reli∣gion, or that while we differ it be no hinder∣ance to Communion; they have made the lat∣ter as impossible as the former: because they make it absolutely necessary to communion and salvation, to believe in every thing as they do.

The like might be said of Holiness and effi∣cacy of Doctrine (which depends upon the Churches speaking according to the Scrip∣tures) sanctity of the authors of our Religion (which cannot be known but out of the Scri∣ptures) the glory of Miracles, the light of Prophecy, and all the rest: but I shall only touch upon one more, the Amplitude and U∣niversality of the Church, in which they make their boast. But herein the Scriptures most evidently excel; their Authority being there sacred, where the Church of Rome (whose Notes these are) is not known, or not regar∣ded. For all Christians in the World, of what∣soever Sect they be, believe the Scriptures to be the Word of God: whereas they alone say, that they are the only true Church of God. All Christians besides, who know any

thing of this pretence of theirs, absolutely deny it; and maintain the Divinity and Au∣thority of the Scriptures, against all their Cavils.

SECT. XXIV. The great incouragement we have to do so.

BY following the Scriptures then, we fol∣low the surest Guide by their own con∣fession. For first, by following the Scriptures, we are certainly led by God; but by follow∣ing the Church, we are only led by Men. And consequently the Faith we build upon the Scriptures is a Divine Faith; but the Faith we build upon the authority of the Church meerly, can be no more than humane. For the Scriptures are fully and amply proved to be of Divine Authority, by all those Argu∣ments, which are alledged in the Third Book of this Work: the like to which cannot be produced to prove the infallible authority of the Church. Which cannot so much as pre∣tend that God hath bid us believe it, but by sending us to the Holy Scriptures; from whence it derives all its Authority.

Which is the second thing to be considered (and here I will take the liberty to transcribe part of the discourse of a great Man on this Subject, with some Additions) that by follow∣ing the Scriptures, we follow that which they themselves are forced to follow (as was noted before) and on which they intirely depend, for the proof of their own authority; on which they would have us intirely depend. Who have reason rather to rely, on that which they rely: and in so doing tacitely confess the Scriptures are of greatest authority; and that they are surer of their Truth, than of the Churches Infallibility.

And Thirdly, by following the Scriptures, we follow that which must be true, if their Church (which they would have us follow) have any truth in it; for their Church cannot but give attestation to them: whereas, if we follow their Church we must follow that, which, though the Scriptures be true, may be false; nay, which, if the Scriptures be true, must be false, because the Scriptures testifie against it.

Further, (4thly) to follow the Scriptures, we have God's express Warrant, and Com∣mandment; without any colour for any pro∣hibition: but to believe their Church infal∣lible, we have no commandment, much less

any express Commandment; nay, have reason to think, we are prohibited so to do in such words as those, Beware of false Prophets. Believe not every Spirit, but try the Spirits whether they are of God, &c. Which require us to examine before we trust; and conse∣quently not to give up our selves blindfold to those who confidently claim the infallibi∣lity of St. Peter; but cannot produce any evi∣dence of it.

Again, (5thly) by following the Scriptures, we shall keep to that which was always belie∣ved, and every where received: But by fol∣lowing the Church of Rome we shall make our selves guilty of the changes and alterations which they have made (as another great Cham∣pion of our Church hath observed) in the A∣postolical Creed, (by making a new one, con∣taining things that hold no conformity with the Apostles) and in the Apostolical succession (by ingrossing the whole succession to Rome, and making other Bishops to be but the Pope's Deputies, as to their Jurisdiction) and in the Apostolical Government (by erecting a new and Universal Monarchy in the Church) and lastly in the Apostolical Communion, by excommuni∣cating the greatest part of the holy Catholick Church.

By (6thly) following the Roman Church also,

we shall be bound to hold many things, not only above Reason, but against it: whereas by following the Scriptures, we shall only be∣lieve some Mysteries, but no impossibilities, some things above reason, but nothing con∣trary to it. For, though there be things in Scripture, which had they not been revealed, reason could not have discovered; yet there is nothing there, which being revealed, can by true reason be confuted.

(7thly) Contrary to flesh and blood indeed there are many things contained in the Scrip∣tures; & therefore by following them, we shall believe a Religion, which notwithstanding that great prejudice which Men had to it, prevail∣ed and inlarged it self over the World in a short time; without any assistance from worldly power, wit or policy; nay, against all these: whereas the Roman Church hath got all its Authority over Mens Consciences, by no other means, than by devising false Re∣cords, false Miracles and Reports (as was said before) and by complying with Mens corrupt affections, or by persecuting those that would not comply; and by all other such like world∣ly means, whether of policy or force.

(8thly) To which add, that by following the Scriptures, we shall believe a Religion, whose first Preachers and Professors could have no

worldly ends to serve (as hath been demon∣strated in the foregoing Books) but rather were to expect, as they every where found, nothing but disgrace, vile nay cruel usage, by all manner of punishments: whereas the head of the Roman Church, it is even palpable, makes their Religion the Instrument of his Ambition, and seeks thereby to intitle himself, directly or indirectly, to the Monarchy of the World: And besides, it is evident to him that hath but half an eye, as we say, that most of the Doctrines which they have added to the Scriptures, make one way or other, for the honour or temporal advantage of the Teach∣ers of them.

(9thly) Again, following the Scriptures, we shall embrace a Religion of admirable simpli∣city: whereas the Roman Church and doctrine is even loaded with an infinity of weak, child∣ish, unsavory Superstitions and Ceremonies: under which its own Children have groaned and heavily complained.

(10thly) Those Holy Books also teach us, that we must not promise our selves salvation, unless we effectually mortifie all our evil af∣fections and lusts; and forsaking every sin whatsoever, betake our selves to the practice of all Christian Vertue: But the Roman Church opens an easier and broader way to

Salvation; permitting at least this to be taught for as good and Catholick Doctrine as any o∣ther; that though a Man have continued all his life long in a course of sin, without the practice of any vertue, he may notwithstand∣ing be let into Heaven by an act of attrition at the hour of Death, if joyned with confession, or by an act of Contrition without Confession. And therefore in this and several other re∣gards, the Religion of that Church is not so holy, as the Doctrine of Christ and his Apo∣stles delivered in the Scriptures: and conse∣quently is not so likely to come, from the Fountain of Holiness and Goodness.

(11thly) But whatsoever ways they are plea∣sed to devise, to humour Mens depraved ap∣petites, we are sure of this advantage by fol∣lowing the Scriptures, which they cannot pre∣tend to by following their Church. That if we happen to entertain an erroneous opinion, grounded, as we think, upon some place of Scripture, it is implicitly retracted and con∣demned, by our precedent full and intire assent to all things contained in the Scriptures; and our general resolution to hold nothing contra∣ry to them, nor admit any thing (as necessary to salvation) that cannot be proved by them. Which makes the error that we unwittingly and unwillingly hold against the Scriptures, less dangerous: because our adherence to the

Scriptures is nearer, closer and firmer, than it is to our particular error. Whereas by following their Church, not knowing what it is (whether the whole Body of People in that Communion, or a General Council, or the Pope, in, or out of a Council) we shall have no such excuse for our errors: but they will be rather much aggravated, by our ad∣hering so strictly to a doubtful and uncertain Rule; unto which the People in that Commu∣nion sticking closer, than they do to the Word of God, it lessens the value of all the Truths which they believe; and doubles the guilt of all their errors.

And lastly, as this is a great satisfaction to our selves, so there is this to be added for the comfort of others also. That by following the Scriptures, we shall learn to bear with one another in our different opinions, about things which cannot thereby be determined; nay, in things which are not directly against it, or wherein we are not yet sufficiently instructed: But by following the Roman Church we shall be taught to pass the heaviest sentences upon all those, that believe not in all things, as we do; nay, to take the severest courses with them, though they be Men of the most innocent and useful lives; conforming themselves in all things to the Precepts of Christ Jesus, and to the Authority of their Governors for his

sake, where it doth not manifestly contra∣dict Him.

To conclude this, we for our parts are of the same mind, even towards them, which Grotius before observed the Apostles were of towards the Jews: From whom, saith he (and let the words be taken, as if spoken by us, to those of the Roman Communion) they would not so much as exact an acknow∣ledgment of their happiness, in being delive∣red from the heavy Yoke of Rites and Ce∣remonies that lay upon them: But, if they would admit of the Commandments of Christ, which are full of all goodness, easily permit∣ted them to follow what course of life they pleased in matters of indifferency; provided they would not impose the necessity of obser∣ving them upon others.

SECT. XXV. Conclusion of all.

UPON these terms we are ready to a∣gree with them; and I conclude all with this memorable Proposal, which E∣rasmus made in a Letter to Johannes Slechta, a Friend of his in Bohemia, at the very be∣ginning

of the Reformation, MD XIX.

This would reconcile People to the Church of Rome, if all things were not so particu∣larly defined, and made a matter of Faith, which we would have to belong to it: but those only which are evidently expressed in the Holy Scriptures; or without which we do not see any way to be saved.

To this purpose a few things are suffici∣ent; and a few things may be sooner per∣swaded than a great many.

Now out of one Article, we make Six Hundred: some of which are such, that, without indangering Piety, we may either be ignorant, or doubt of them. And, such is the nature of Mankind, that what is once defined, we hold tooth and nail; and will by no means part with it.

But when all's done, the summ of Chri∣stian Philosophy lies in this; That we un∣derstand all our Hope to be placed in God, who freely gives us all things by his Son Jesus; by whose Death we are redeemed, into whose Body we are planted by Baptism; that being dead to the lusts of this World, we may live according to his Doctrine and Example; not only abstaining from all evil, but indeavouring to deserve well of every Body: assd that if any adversity happen, we bear it couragiously, in hope of a future re∣ward; which, without all doubt, waits for

all pious Persons at the coming of Christ: and that we make such progress from vertue to vertue; as notwithstanding to arrogate nothing to our selves, but to ascribe all the good, that is in us, or that we can do, un∣to GOD.

These things chiefly are to be inculcated, and beaten into the minds of Men; so that they become, as it were, their Nature. But if any will search into those things, which are more abstruse about the Divine Na∣ture, the Hypostasis of Christ, or the Sa∣craments, that they may raise their minds the higher, and draw them from things here below; let them do so: provided that eve∣ry body be not compelied presently to believe, what seems good to this or that Person.

For as out of large Deeds arise sooner Law-suits; so are differences begotten, by very many definitions.

And let us not be ashamed to answer to some things, God knows how it may be done: it is sufficient for me to believe that it is done.

I know that Christ's pure Body and Blood is to be purely received by those that are pure; and that He would have this to be a most holy token and pledge, both of his love to us, and of our Christian concord among our selves. And therefore I will examine my self, and make a strict search; whether

there be any thing in me that ill agrees with Christ; whether any discord with my Neighbour.

But how the Ten Predicaments are there, how the Bread is Transubstantiated by the mystical words, (or, as He explains himself in the latter end of his Book, upon lxxxiv. Psal.) how the body of Christ is there, whe∣ther under the substance of Bread, or under the species of Bread and Wine, and such like; doth not much conduce, in my judg∣ment, to proficiency in piety, &c.

By these, and other such innumerable di∣sputations, in which some triumph; the minds of Men are called away from those things, which alone are to the purpose.

To conclude, it will be of great moment to establish the concord of the World; if all secular Princes, and especially the Bishop of Rome, would abstain from all appearance of Tyranny, and of Covetousness.

For Men easily start back, when they see slavery is prepared for them; when they see they are not invited to piety, but in∣veigled to be made a prey.

If they perceive us to be harmless, to be beneficent; they will most easily credit us, and intrust themselves with us. Thus He.

It would not be very hard to make a longer Book on this Subject: But this is

sufficient (as Grotius speaks in the begin∣ning of this Discourse, about the Truth of Christian Religion) to convince those whose understandings are rightly disposed, and are not pertinaciously set against all further in∣formation. But no Arguments can be found of force enough to convince a froward will, and perswade perverse affections: which make Men uncapable of Moral Truth, most of all of Divine. Which will not enter (as the Wise man speaks) into a malicious Soul; nor dwell in the Body that is sub∣ject unto sin. For the Holy Spirit of Dis∣cipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.

THE END.