A preservative against popery. [Parts 1-2.] being some plain directions to unlearned Protestants, how to dispute with Romish priests, the first part / by Will. Sherlock ... Sherlock, William, 1641?-1707. 1688 Approx. 376 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A71330 Wing S3326 Wing S3342 ESTC R14776 12336465 ocm 12336465 59803 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71330) Transcribed from: (Early English Books Online ; image set 59803) Images scanned from microfilm: (Early English books, 1641-1700 ; 823:10) A preservative against popery. [Parts 1-2.] being some plain directions to unlearned Protestants, how to dispute with Romish priests, the first part / by Will. Sherlock ... Sherlock, William, 1641?-1707. [2], 90, [6], 91, [2] p. Printed for William Rogers ..., London : M DC LXXXVIII [1688]. Separate t.p.: The second part of the preservative against popery, shewing how contrary popery is to the true ends of the Christian religion ... / by William Sherlock ... -- London : printed for William Rogers ... 1688. "Books lately printed for Will. Rogers": p. [91]-[92] at end of first part. "Books lately printed for W. Rogers": p. [1] at end of second part. Errata: p. 91. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Anti-Catholicism -- Early works to 1800. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Imprimatur Liber cui Titulus , A Preservative against Popery , &c. Febr. 2 : 1687. Guil. Needham , R. R. in Christo P. ac D.D. Wilhelmo Archiepisc. Cant. à Sacr. Domest . A Preservative AGAINST POPERY : Being some Plain DIRECTIONS TO Vnlearned PROTESTANTS , How to Dispute with Romish Priests . THE FIRST PART . By WILL. SHERLOCK , D.D. Master of the Temple . LONDON : Printed for William Rogers , at the Sun over against St. Dunstan's Church in Fleet-street . M DC LXXXVIII . A PRESERVATIVE AGAINST POPERY . The Introduction . WHile so many Learned Pens are employed to such excellent purpose , in answering the Writings , and confuting the Doctrines and Practices of the Church of Rome , I cannot but think it a very useful Work to give some plain Directions to those , who are Vnlearned , who have neither Time to Read , nor Money to Buy , nor Abilities to Vnderstand more Learned Controversies . Our Divines indeed have taken great care to write short Tracts , with great Plainness and Perspicuity , and with as little unnecessary shew of Learning as may be , to fit them the better for Vnlearned Readers ; and they have had , by the blessing of God , wonderful Success ; Popery was never so generally understood , as it is at this day ; the meanest Tradesmen can now dispute against Popery with sufficient Skill and Judgment , and need not be beholding to the prejudices of Education to secure them : and therefore my business shall not be at present downright to state any one Controversie between us , and the Church of Rome , but to direct our people , how to secure themselves against the Attaques of our Roman Adversaries , to check their conferring and disputing humour , or to baffle them . I shall reduce all into as plain a Method and as short a compass as I can , and show . First , How to stop them at the beginning of their Dispute . Secondly , Give some Rules about the Topicks , from which they dispute , such as Reason , Scripture , and the Authority of the Ancient Fathers and Writers of the Church . Thirdly , How to answer some of their most popular pretences , such as the Vncertainty of the Protestant Religion , the Misrepresentations of Popery , &c. Fourthly , To give some short Directions as to particular Controversies . CHAP. I. How Protestants may prevent Disputing with Papists . NOw I do not by this mean , that they should always avoid their company , and run away from them where-ever they meet them , which is very ill Manners ; though it is not adviseable neither to court such acquaintance , or to make them our Intimates , when neither the obligations of Nature , nor other Civil or Political Reasons make it necessary ; for Conversation many times prevails more than Arguments can do , and will as soon corrupt Mens Faith , as Manners . Nor do I mean , that Protestants should obstinately refuse to discourse with Papists when they meet them ; to hear what they have to say for themselves , and to give a Reason for their own Faith ; this is not agreeable to Protestant Principles , to prove all things , and to hold fast that which is good ; and yet this ought to be done with great prudence and caution too ; for there are a sort of perverse Disputers , who are to be avoided according to the Apostolick Precept , if any man teach otherwise and consent not to wholsome words , even the words of our Lord Jesus Christ , and to the Doctrine which is according to godliness , he is proud , knowing nothing , but doting about questions and strife of words , whereof cometh envy , strife , railings , evil surmizing , perverse disputing of men of corrupt minds , and destitute of the truth , supposing , that gain is godliness , from such withdraw thy self , 1 Tim. 6. 3 , 4 , 5. Men of weak judgments , and who are not skilled in the Laws of Disputation , may easily be imposed on by cunning Sophisters , and such as lie in wait to deceive : The Church of Rome is very sensible of this , and therefore will not suffer her people to dispute their Religion , or to read Heretical Books , nay not so much as to look into the Bible itself ; but though we allow all this to our people , as that which God not only allows , but requires , and which all considering men will allow themselves , whoever forbids it ; yet we do not allow them to be perpetual Seekers , to be always doubtful of their Religion , to be like children tossed too and fro with every wind of Doctrine . And therefore the liberty of Judging and Inquiring , which we allow , is only that they may understand the true Reasons of their Faith , and be well grounded in it , which Men may be , who are not able to answer every cavilling objection ; but it is an abuse of this liberty , when men have itching ears , and hearken after all Novelties of Opinions , and grow wanton and Seeptical Disputers ; and therefore it is very consistent with that liberty , which Protestants allow , to advise Christians to be very careful , how they , hearken to such , as Preach any new Doctrine , which they have not been taught , that the weak in Faith and knowledge , should not venture upon doubtful Disputations : that they should not be hasty to question , what they have believed , nor to give heed to new Doctrines ; that they should not rely on their own understanding in these matters , but when they meet with any difficulties , should consult their Spiritual Guides , not to be finally determined by their Authority , as the Church of Rome requires , but to hear their Reasons , and what Answers they can give to such difficulties , as they themselves cannot answer : with such cautions as these , we dare venture our people to hear and read , and enquire , as much as they please , and have not found yet , that our Roman Adversaries have been able to make any great impression upon such honest and prudent Inquirers . But that which I intend at present is of another nature , to teach our people a way to make these men sick of Disputing themselves , to make them leave off those Impertinent and noisy squabbles , with which they disturb all company they come into : and this is no such mighty secret neither , as may be expected , but is very plain and obvious at the first proposal . For when you are assaulted by such troublesome Disputers , only ask them , whether they will allow you to judge for yourselves in matters of Religion ; if they will not , why do they trouble you with Disputing ? for the end of Disputing is to convince , and you cannot be convinced , unless you may judge too : would they Dispute with a stone , that can neither hear , nor understand ? or would they make a Speech to convince a Horse , that he is out of his way , and must take another Road , if he would return home ? and do they not talk to as little purpose , and spend their breath as vain upon a man , who can hear indeed , and understand somewhat , but must not follow his own understanding ? if they say , that you must judge for your selves , ask them , whether this be the Doctrine of their Church , that private men may judge for themselves ? whether this do not resolve our Faith into a private Spirit , which they say , is the Protestant Heresie , and the foundation of Protestant uncertainty ? if they once open this gap to Hereticks into the Church , there is great danger , that more will run out at it , than will come in ; and it is well if the Church itself staies behind ; for what becomes of the Church of Rome , if all their glorious Cant of the Infallibility of Church , and Popes , and General Councils , be at last resolved into a private Spirit ! while these men go about to Dispute Hereticks into their Church , they unavoidably give up the Cause of the Church , and of Infallibility , which is the way to Dispute a great many good Catholicks out of it , who are kept there only by the power of a blind and implicite Faith. Here then let our Protestant fix his foot , and not stir an inch , till they disown Infallibility , and confess , that every man can and must judge for himself in matters of Religion , according to the proofs , that are offered to him . For will a wise man Dispute with one , who , he knows , banters him all the while ? who appeals to his private judgment ( as all men do , who dispute with one another ) and at the same time cries down this private Spirit as the cause of Schisms , and Heresies , and Blasphemies , and every thing that is evil : no man of any spirit , but will scorn to dispute with one , who intends only to put a trick on him , and to out wit him if he can ; and in truth it is no more to endeavour to dispute a man into Popery , when the Fundamental Principle of Popery is , that we must not Reason and Dispute , but believe ; that we must take our Faith upon the Authority of the Church , without asking any questions about it . There are two or three things , which may be answered to this . 1. That though Disputing be not a proper way for Papists to take , yet it is the only way , that can be taken with Protestants , who are all for Disputing , and will believe nothing without a Reason , and therefore Protestants ought not to blame Papists for Disputing , unless they would be good Catholicks without it . Now in answer to this , I have something to say to Papists , and something to Protestants . 1. As for the Papists , what necessity soever they be in of Disputing , I desire to know with what face they can reproach Protestants with adhering to their own private judgments , when they themselves are such zealous Disputants , which is an Appeal to every private mans judgment : if ever they make any Converts , they must be beholden to mens private judgments for it , for I think men cannot change their Opinions without exercising a private judgment about it ; and I suppose when they dispute with men to make them Papists , they intend to convert them by their own private judgments . Now what difference is there between mens using their private judgments to turn Papists , or to turn Protestants : one indeed may be false , and the other true , but private judgment is private judgment still , and if it be so great a fault for men to use their own private judgments , it is as great a fault in a Papist , as it is in a Protestant . So that at least as to Converts , the Church of Rome has no advantage in this particular over Protestant Churches ; some by the exercise of their own Reason and judgment go over to the Church of Rome , and some to the Church of England ; some are disputed into Popery , and some into Protestantism : and therefore for the sake of their beloved Converts , and their beloved Disputations , they ought to be more favourable to a private Spirit : The truth is , by Disputing with Hereticks , they give up their Cause , and confess , that in all Disputes of Religion , there lies an Appeal to every mans private Judgment and Conscience ; and should they lose this point by their Disputing , all the Converts they make , cannot recompence such a loss . 2. As for Protestants , though they have no other way to satisfie themselves , or to convince others , but by Reason and Discourse ; yet this is no reason why they should Dispute with those men who disown the judgment of Reason , as a private Spirit . For why should I Dispute with any man who uses such Arguments to convince me , as he himself does not think a sufficient Reason of Faith ? Ask then one of these Disputers , who alledges Scripture , Reason , and Antiquity , to prove any Doctrines of the Romish Faith ; Do you , Sir , believe Transubstantiation , the Worship of Images , the Invocation of Saints , Purgatory , Mass for the Dead , upon the bare Authority of these Scriptures and Fathers , you have produced for them ? If these Doctrines were not Defined by the Church , should you think these Arguments sufficient to prove them ? or could you suppose , the Church had Defined the contrary , should you think the Arguments good still ? In short , can any Reason , any Authority of Scripture , or Fathers , be any Foundation for a Divine Faith , but onely the Authority of the Church ? He that says , they can , is no Papist ; and he that says , they cannot , confesses , that he uses such Arguments , as he himself does not build his Faith upon : If you will believe them , you may ; but though you do , you are no sound Believer , without resolving your Faith solely into the Authority of the Church . And , I think , he must love Disputing well , who will Dispute with such men as these ; and those must have a good degree of assurance , who will be troublesome with their Disputes , after such a discovery . The end of Disputing , I suppose , is either toconvince , or to be convinced : but should you Answer and baffle all such a man's Arguments , if he be modest , it may be he may blush a little , but is not to be moved ; for his Faith , after all , is not built upon these Arguments , but upon Church-Authority : and it is to no purpose for you to suffer your self to be convinced by these Arguments , for it will not make you a good Catholick , without resolving your Faith wholly into the Authority of the Church . It is certainly a very surprizing thing for a Protestant to be disputed into Popery ; for as soon as he is converted , he must renounce the very means of his Conversion : He must use his own Judgment to turn Papist , and as soon as he is turned , he must renounce his own Judgment , and confess it to be of no Authority : Now though it may be such a private Judgment as leads a man to Popery , may as well deserve to be renounced , as any ; yet it is an odd kind of contradiction , to renounce our own private Reason and Judgment , and yet to own our Conversion ; methinks such men should renounce their Conversion too at the same time they renounce their Reason : for if their Conversion be good , it is a sign their Judgment was so ; but if their Judgment be not fit to be trusted , methinks this should make them question their Conversion : And therefore they should either maintain the Reputation of their Judgment and Conversion together , and then they cannot be good Catholicks , while they adhere to their own Judgment , or they should renounce them both together : nay , they must not onely renounce their own Judgments , as soon as they are Converted , but they must renounce the Authority and Validity of those very Arguments whereby they are Converted , whether from Scripture , Reason , or Fathers ; they must confess , that these Arguments are not a sufficient Foundation for a Divine Faith , without the Authority of the Church ; for it is a dangerous thing to allow any Authority to Scripture or Fathers , without the Church , for that may make men Hereticks ; and yet , I suppose , when Hereticks are converted by these Arguments , it must be the force of the Arguments , and not the Authority of the Church , which converts them , unless they believed the Authority of the Church before they were converted ; and that was a little to early for it . Now methinks when Protestants turn Papists , as they pretend , from the conviction of their own Reason and Judgment , and as soon as they are converted , are taught , that there is no relying upon their own Judgment , and that the Reasons whereby they were converted , are not good in themselves without Church Authority ; if it were possible for them ever to use their Reason more after such a change , it would certainly make them disown their Conversion ; which , it seems , was the effect of a very fallible Judgment , and very uncertain and inauthentick Reasons . 2. There is another pretence for these Disputes , which may seem to answer this difficulty , that the intention of these Disputes , is onely to lead you to the Infallible Church , and set you upon a Rock ; and then it is very natural to renounce your own Judgment , when you have an Infallible Guide . Our own Judgment then must bring us to the Infallible Guide , and when we have found him , we have no farther use for our own Judgment . I answer , 1. Should we grant this , it puts an end to all the particular Disputes of Religion between us and the Church of Rome : We may Dispute on about an Infallible Judge , but they cannot , with any sence , Dispute with us about the particular Articles of Faith , such as Transubstantiation , the Sacrifice of the Mass , the Worship of Images , and the like ; for these are to be learnt onely from the Church , and cannot be proved by Scripture or Fathers , without the Authority of the Church . And if they would confess this , they would save us , and themselves , a great deal of trouble : For why should they be at the trouble of writing such Arguments , or we to answer them , when they themselves confess , that the Arguments are not good , unless they be confirmed by the Churches Authority ? I confess , I have often wondered to see such Volumes of Controversies written by the Roman Divines , for I could never imagine to what end they are writ . Is not their Faith wholly resolved into the Authority of the Church ? what need Reasons and Arguments then , which cannot work Faith in us ? Either these Arguments are sufficient to confirm the Articles of their Faith without the Authority of the Church , or they are not : If they are , then there is no need of Infallibility , since all the Articles of Faith are confirmed by such Reasons , as are a sufficient Foundation for Faith without it : And thus they give up all their Arguments for an Infallible Judge , from the necessity of such a Judge . If they be not , of what use are they ? does the Decision of the Church need to be confirmed by such Arguments ? If they are not good Arguments without the Authority of the Church , they can no more give Authority to the Church , than an Infallible Church can want any Authority , but it s own : Are they to convince Hereticks ? but how if Hereticks should confute them ? If they be not in themselves good Arguments , they may be confuted ; and they know , by sad experience , that there are Hereticks , as they call them , who have Wit and Learning enough to confute , what is to be confuted ; and if they fall into such hands ( which has been their hard fate of late ) they are sure to be confuted : And , I doubt then , they had better have let them alone ; for the Catholick Cause may suffer much in the Opinion of the World , when all their Arguments are confuted . All then that they can design by such Arguments , is to impose upon the Weak and Ignorant , when Learned Men are out of the way , which is no very commendable design ; and that design will be spoiled too , if Unlearned Men do but learn to ask them the Question , Whether they build their Faith upon such Arguments ? For then they must either quit the Authority of their Church , or the strength of their Arguments : The first reduces them to Protestant Uncertainty , for then they have no other Foundation for their Faith , than Protestants have ; which resolves it self into the Reasons and Arguments of Faith : The second puts an end to Disputing about these matters ; for no man needs answer any Arguments , which the Disputant himself acknowledges not to be good . 2. There is nothing left then for Dis●utation , and the Exercise of our private Reason and Judgment , but the inquiry after an Infallible Judge . And here also , before you dispute , it will be necessary to ask them , Whether the belief of an Infallible Judge , must be resolved into every mans private Judgment ? whether it be not necessary to believe this with a Divine-Faith ? and whether there can be any Divine Faith without an Infallible Judge ? Certainly if ever it be necessary to have an Infallible Faith , it is so to be infallibly assured of an Infallible Judge , because this is the Foundation of all the rest : for though the Judge be Infallible , if I be not infallibly assured of this , I can never arrive to Infallibility in any thing ; for I cannot be more certain , that his Determinations are Infallible , than I am , that he himself is Infallible ; and if I have but a Moral assurance of this , I can be but morally assured of the rest ; for the Building cannot be more firm than the Foundation is : and thus there is an end to all the Roman Pretences to Infallibility . Now if we must believe the Infallibility of the Church , or Pope of Rome , with an Infallible Faith , there is an end of Disputing ; for no Reasons or Arguments , not the Authority of the Scripture it self , without an Infallible Judge , can beget an Infallible Faith , according to the Roman Doctors : For this reason they charge the Protestant Faith with Uncertainty , and will not allow it to be a Divine , but Humane Faith , though it is built upon the firmest Reasons , the best Authority , and the most express Scripture that can be had for any thing ; but because we do not pretend to rely on the Authority of a Living Infallible Judge , therefore , forsooth , our Faith is Uncertain , Humane , and Fallible : and this , they say , makes an Infallible Judge necessary , because without him we have no Infallible Certainty of any thing . Now if nothi●● but an Infallible Judge can be the Foundation of an Infallible Faith , then it is to no purpose to dispute about such a Judge ; for Disputing is nothing else but weighing Reason against Reason , and Argument against Argument , or Scripture against the pretence of Scripture ; but whoever gets the better of it this way , no Reasons , or Arguments , or Scripture Proofs can beget an Infallible Certainty , which is necessary in this case ; and therefore this is all lost labour , and they do but put a trick upon you , when they pretend to dispute you into the belief of an Infallible Judge ; for they themselves know , and must confess , if you ask them , that the best and must convincing Arguments cannot give us an Infallible assurance of this matter ; and yet unless we are infallibly assured of an infallible Judge , it is all to no purpose . 3. I can think but of one thing more , that can be said in this cause , viz. that it is manifestly unreasonable not to grant to the Church of Rome , that Liberty which all men and Churches challenge , to dispute for themselves , and against their Adversaries : for when two men , or two Churches differ in matters of Faith , there is no other way to end the Controversie , but by disputing it out ; whereas this Discourse will not allow them to dispute , nor any Protestants to dispute with them . In answer to this , I grant , that the Charge is in a great measure true , and shews the absurdity of that Church and Religion , but does not disprove the reasonableness of this method . If men will embrace such a Religion as will not admit of disputing , it is their own and their Religions fault , not the fault of those men who will not dispute with them . Now a Religion which leaves no room for the exercise of Reason and private Judgment , leaves no place for Disputes neither ; for how shall men dispute , who must not use their own Reason and Judgment ? They ought not to dispute themselves , if they be true to their own Principles ; and no man ought to dispute with them , who will not be laugh'd at by them , and by all the World : For to dispute without Reason , is a new way of disputing , ( though it is the only thing that can justifie the Romanists , and our late Disputants have been very careful to observe it ; ) and to dispute with Reason , is to use our private Reason in Religion , which is Protestant Heresie . Infallible men ought not to dispute , for that is to quit their Infallibility ; and fallible men are very unwise to dispute with them , because no good can come of it : for Reason can never confute their infallible Adversaries , nor make themselves infallible Believers . But for the better understanding of this , I have two things to say . 1. That Papists may dispute against Protestant Heresies , as they call them , but cannot dispute for their own Religion . 2. Protestants may dispute against Popish Doctrines , and to vindicate their own Faith , but cannot reasonably be disputed into Popery . 1. That Papists may dispute against Protestant Heresies , but cannot dispute for their own Religion : And the reason of this difference is plain , because Protestants allow of Reason and Discourse in matters of Religion ; and therefore they may be confuted , if good Reasons can be produced against them : And here the Romanists may try their skill ; but the Religion of Rome is not founded on Reason , but on Infallibility ; and therefore is not the subject of a Dispute , because the truth and certainty of those Doctrines , is not resolved into the Reasons of them . They ought to alledge no other ground of their Faith , but the Infallibility of the Church ; and they ought not to dispute about this neither : but those who will believe it may , and those who won't , may let it alone , because Infallibility is not to be proved by Reason ; for Reason proves nothing infallibly , and therefore cannot give us an infallible certainty of the Churches Infallibility . But you will say , if they have other Arguments for the truth of their Faith , besides the Infallibility of the Church , why may they not urge those other Reasons and Arguments to convince those , who will not own the Churches Infallibility ? I answer , Because whatever other Reasons they have , their Faith is not resolved into them ; and therefore it is not honest in them to urge those for the Reasons of their Faith , which are not the Reasons why they believed : For let me ask them , Suppose they may have very good Reasons for some of their Doctrines , do they believe them meerly because they are reasonable ? If they say they do , then they believe just as Protestants believe ; and there is no need of Infallibility , when men believe nothing but what is reasonable ; and it is pity that so good a thing as Infallibility should serve only to support an unreasonable Faith. Let me ask them again , Can they have a sufficient certainty , that these Reasons are good , without an infallible Judge ? If they can , then the Faith of Protestants , which is grounded upon rational Evidences , may be very certain too , though it be not infallible ; if they cannot , then their Reasons are none , since the very certainty of them is resolved into an infallible Authority ; and therefore they are no certain Reasons , that is , not such as a man may rely on , when they are separated from Infallibility ; and consequently they ought never to be urged apart from Infallibility , because they themselves do not think them good Reasons , that is , not a sufficient foundation of Faith alone : and then I know not why they should be urged at all ; for Infallibility can stand by it self , without the support of any Reasons . I ask them again , Would they reject those Doctrines which they think they can prove by such evident Reasons , did they see those Reasons as evidently confuted ? If they would not , then it is plain , they do not believe them for the sake of those Reasons ; for if they did , they would reject them , when all their Reasons were confuted : They only impose upon the World with a pretence and flourish of Reason , and set up a Man of Straw for Protestants to shoot at ; but whatever becomes comes of their Reasons , they have a safe Retreat into Infallibility . If they believed any Doctrine because it is reasonable , if they will be true to themselves , they ought to reject all Doctrines , which are unreasonable , or contrary to Sense and Reason : He who believes for the sake of Reason , can never believe against it ; for if Reason makes a thing credible , then what is unreasonable is incredible too ; and we may as reasonably dis-believe what is confirmed by Reason , as believe what Reason contradicts : and therefore it is not very modest to hear men talk of Reason in any case , who can believe such an absurd and unreasonable Doctrine as Transubstantiation . Now whatever Opinion Protestants have of Reason , Papists ought not to pretend to it , because their Faith has nothing to do with Reason : it is a Reproach to an infallible Church and infallible Faith , to need the supports of Reasons . And the truth is , those who will have nothing to do with Reason , Reason commonly has as little to do with them , but owes them a Shame , whenever they pretend to her ; and therefore they had as good let her alone . 2. Protestants may dispute against Popish Doctrines , and to vindicate their own Faith , but they cannot reasonably be disputed into Popery . When Papists alledge Scripture , Reason , or humane Authority for any Doctrines of their Religion , Protestants , who allow of the use of Reason in Religion , may examine and confute them : when Papists dispute against Protestant Doctrines , Protestants are concerned to vindicate their own Faith , or to renounce it ; but if a Protestant understands himself and his own Principles , all the Disputes in the World can never make him a Papist . For to be a Papist does not signifie meerly to believe Transubstantiation , or the Worship of Saints and Images , and such-like Popish Doctrines ; but to resolve our Faith into the Infallible Authority of the Church , and to believe whatever the Church believes , and for no other reason , but because the Church teaches it . This is the peculiar and distinguishing Character of the Church of Rome , which divides it from all other Churches and Sects of Christians ; and therefore our late Popish Writers are certainly in the right , to endeavour to bring the whole Controversie to this issue ; not to dispute about particular Doctrines , which follow on course , when once you believe the Church to be Infallible ; but to perswade men that the Church is Infallible , and that the Church of Rome is that Infallible Church . Now I say , no understanding Protestant can be disputed into this kind of Popery , and that for two plain Reasons . 1. Because no Arguments or Disputations can give me an infallible certainty of the Infallibility of the Church . 2. Because it is impossible by Reason to prove , that men must not use their own Reason and Judgment in matters of Religion . 1. No Arguments can give me an infallible certainty of the Infallibility of the Church . The great Motive to any man to forsake the other Communions of Christians , and to go over to the Church of Rome , is to attain an Infallibility in Faith , which is a wonderful good thing , if it were to be had ; but though the Church of Rome were Infallible , and I should be convinced that there were some reason to think so , yet unless I can be infallibly assured of it , my Faith is still as fallible as the Protestant Faith is ; and I am no nearer to Infallibility in the Church of Rome , than in the Church of England . For as I observed before , unless I can have an infallible certainty of the Infallibility of the Church , I can have no Infallibility at all : Though the Church were infallible in all her Decrees , I can never be infallibly certain of the truth of her Decrees , unless I be infallibly certain that she is Infallible . It is a known Rule in Logic , that the Conclusion must follow the weaker part , and therefore it is impossible to infer an infallible Faith from the fallible Belief of the Churches Infallibility . And yet the best Reasons in the World ( which is all that disputing can do , to offer Reasons for our Faith ) cannot give us an infallible certainty , because Reason it self is not an infallible Principle , at least the Church of Rome dares not own , that any mans private Reason and Judgment is infallible ; for then Protestants may set up for Infallibility as well as Papists . No man , by Reason and Argument , can arrive at a greater Certainty than Protestants may have , and yet no man can arrive at greater certainty in the way of disputing , than Reason and Argument can give him ; and then a Popish Convert , who is reasoned into the belief of Infallibility , though he has changed his Opinion , yet has no more Infallibility now , than he had when he was a Protestant . Protestants , without an Infallible Church , may have all the Certainty that Reason and Argument can give them ; and a Convert has no greater Certainty ( if he have no more than what Disputing could give him ) for his Infallible Church : And how is it possible then , that a reasonable man can be disputed out of the Church of England into the Church of Rome , upon such vain hopes of a more infallible certainty ? for let him go where he will , if he be lead to Rome it self by his own fallible Reason and Judgment , ( which is the only Guide he has in disputing ) he will be the same fallible Creature that ever he was . But to represent this the more familiarly , let us hear a short Conference between a sturdy Protestant , and a new Convert . Prot. O , my old Friend ! I am glad to meet you , for I have longed to know what change you find in your self , since you are become an Infallible Believer . Conv. I find , Sir , what I expected , very great ease and satisfaction of mind , since I am delivered from all doubtful Disputes in such an important concernment as the salvation of my Soul , and have a firm and sure Rock to trust to , such an Infallible Church as cannot err it self , nor mis-guide me . Prot. This , I confess , is a very great advantage ; and therefore as we have been formerly of the same Church and Communion , I would be glad to keep you company also in so advantageous a change . Pray therefore tell me , how you came to be so infallibly perswaded of the Infallibility of your Church . Conv. With all my heart ; and I shall be very glad of such company : and indeed there are such powerful Reasons for it , as I am sure must convince so free and ingenuous a mind , as you always carry about with you . For Christ has promised to build his Church upon St. Peter , and that the Gates of Hell shall not prevail against it — Prot. Hold , good Sir ! Reason ! Are you got no farther than Reason yet ? Will Reason ever make a man infallible ? I have considered all the Reasons that are used to this purpose , and know what to say to them , if that were our business ; and the truth is , I have a great deal of unanswerable Reason , to stay where I am ; and am a little surprized , to think that you , or any man , should leave the Church of England for want of Reason , or go to the Church of Rome for it : and therefore pray tell me the Secret , for there must be something else to make Converts , besides Reason . Conv. Then I perceive you take me for a Knave , who have changed my Religion for base secular Ends , without Reason . Prot. You know that best ; but that was not my meaning : but the reason of my Question was , because you changed for an infallible Faith. Now if you rely still upon Reason , I don't see how your Faith is more infallible than mine : for I am as confident , as you can be , that I have as good Reasons for my Faith , and in my opinion much better , than you have for yours . Conv. I beg your pardon for that : I rely upon the Authority of an Infallible Church , you trust to your private Reason . Prot. And I beg your pardon , Sir : for I rely on the Authority of Scripture , which is as infallible as your Church . Conv. But you rely on your own Reason for the Authority of Scripture , and those particular Doctrines you draw from it . Prot. And you rely on your own Reason and Judgment , for the Infallibility of your Church , and consequently of all the Doctrines of it ; and therefore your infallible Faith is as much resolved into your own fallible Judgment , as the Protestant Faith is : so that the difference between us is not , that your Faith is infallible , and ours fallible ; for they are both alike , call it what you will , fallible or infallible ; but the Dispute is , whether your Reason and Judgment , or ours , be best : and therefore if you think your Reason better than ours , you did well to change ; but if you changed your Church , hoping to grow more infallible by it , you were miserably mistaken , and may return to us again : for we have more rational Certainty than you have , and you have no more infallible Certainty than we . You think you are reasonably assured that your Church is infallible , and then you take up your Religion upon trust from your Church , without , and many times against Sence and Reason , according as it happens ; so that you have onely a general assurance of the Infallibility of your Church , and that no greater than Protestants pretend to in other cases , viz. the certainty of Reason and Argument ; but have not so much as a rational assurance of the truth of your particular Doctrines : that if you be mistaken about the Infallibility of your Church , you must be miserably mistaken about every thing else , which you have no other evidence for . But now we are in general assured , that the Scriptures are the Word of God , and in particular are assured , that the Faith , which we profess , is agreeable to Scripture , or expresly contained in it , and does not contradict either Sence or Reason , nor any other Principle of Knowledge . So that we have as much assurance of every Article of our Faith , as you have of the Infallibility of your Church ; and therefore have at least double and trible the assurance that you have . But if you know the Reasons of your Conversion , I desire to know of you , What made you think , that you wanted Certainty in the Church of England ? Conv. Because with you every man is left to his own private Reason and Judgment , the effects of which , are very visible in that infinite variety of Sects among you , which shews what an uncertain thing your Reason is , that so few judge alike of the power and validity of the same Reasons . Prot. And were you not sensible at the same time , that you were left to your own Reason and Judgment , when you turned Papist ? Are you not sensible , that men do as little agree about your Reasons for Infallibility , as they do about any Protestant Reasons ? Do not I know the Reasons alledged by you for the Infallibility of your Church , as well as you do ? And do we not still differ about them ? And is not this as much an Argument of the uncertainty of those Reasons , which make you a Papist , that they cannot make me a Papist , as the dissent of Protestants in other matters , is of the uncertainty of their Reasons ? Could you indeed be infallibly assured of the Infallibility of your Church , I grant you would have the advantage of us , but while you found your belief of Infallibility upon such an uncertain Principle , as you think Reason is ; if certainty had been your onely aim , you might as well have continued in the Church of England , as have gone over to Rome . This abundantly shews what a ridiculous thing it is for a Protestant to be disputed out of his Church and Religion , upon a pretence of more infallible certainty in the Church of Rome : Were they indeed inspired with an infallible assurance , that the Church of Rome is Infallible , there might be some pretence for this ; but an Infallibility which has no better foundation than mens private Reason , and private Judgment , is no Infallibility , but has all the same uncertainties , which they charge on the Protestant Faith , and a great deal more , because it is not founded upon such great and certain Reasons . The plain truth is , men may be taught from their Infancy to believe the Church Infallible , and when they are grown up , may take it , without examination , for a first and self-evident Principle , and think this an infallible Faith : but men who understand the difference between the evidence of Reason and Infallibility , can never found an infallible Faith on Reason , nor think that a man who is reasoned into the belief of the Infallibility of the Church , is more infallible in his Faith , than a Protestant is : And such a man will see no reason to quit the Church of England , for the sake of an infallible Faith ; for though they had an infallible Guide , yet Reason cannot give them an infallible assurance of it , but can rise no higher at most than a Protestant certainty . 2. It is impossible also by Reason to prove , that men must not use their own Reason and Judgment in matters of Religion . If any man should attempt to perswade you of this , ask him , Why then he goes about to dispute with you about Religion ? whether men can dispute without using their own Reason and Judgment ? whether they can be convinced without it ? whether his offering to dispute with you against the use of your Reason , does not prove him ridiculous and absurd ? For if you must not use your Reason , why does he appeal to your Reason ? And whether you should not be as ridiculous and absurd as he , if by his Reasons and Arguments you should be perswaded to condemn the use of Reason in Religion ? Which would be in the same act to do , what you condemn , to use your Reason when you condemn it . If you must not use your Reason and private Judgment , then you must not by any Reasons be perswaded to condemn the use of Reason ; for to condemn is an act of Judgment , which you must not use in matters of Religion . So that this is a point which no man can dispute against , and which no man can be convinced of by disputing , without the reproach of self-contradiction . This is an honourable way of silencing these troublesome and clamorous Disputants , to let them see , that their Principles will not allow of Disputing , and that some of their Fundamental Doctrines , which they impose upon the World , are a direct contradiction to all Disputes , for the very admitting of a Dispute , confutes them ; and the meanest man may quickly say more in this Cause , than their greatest Disputants can answer . CHAP. II. Concerning the several Topicks of Dispute . SECT . I. Concerning Arguments from Reason . 2. THe next Direction relates to the Topicks from which they Dispute ; which are , either Reason , Scripture , or the Authority of the ancient Fathers and Writers of the Christian Church ; for the infallible Authority of Popes , or General Councils , is the thing in dispute between us , and therefore can prove nothing till that be first proved by something else . 1. To begin then with Reason : Now we do allow of Reason in matters of Religion ; and our Adversaries pretend to use it , when they think it will serve their turn , and rail at it , and despise it , when it is against them . Not that we make Natural Reason the Rule or the Measure of our Faith ; for to believe nothing but what may be proved by Natural Reason , is to reject Revelation , or to destroy the necessity of it : For what use is there of a Revelation , or at least what necessity of it , if nothing must be revealed , but what might have been known by Natural Reason without Revelation ; or at least what Natural Reason can fully comprehend , when it is revealed ? But though we believe such things , when they are revealed by God , which Natural Reason could never have taught us , and which Natural Reason does not see the depths and mysteries of ; and therefore do not stint our Faith , and confine it within the narrow bounds of Natural Reason ; yet we use our Reason to distinguish a true from a counterfeit Revelation , and we use Reason to understand a Revelation ; and we Reason and Argue from revealed Principles , as we do from the Principles of Natural Knowledge : As from that Natural Principle , that there is but one God , we might conclude , without a Revelation , that we must Worship but one God : so from that revealed Doctrine of one Mediator between God and man , we may as safely conclude , that we must make our Applications , and offer up our Prayers and Petitions to God , onely by this one Mediator ; and so in other cases . Now to direct Protestants how to secure themselves from being imposed on by the fallacious Reasoning of Roman Priests : I shall take notice of some of the chief faults in their way of Reasoning ; and when these are once known , it will be an easie matter for men of ordinary understandings , to detect their Sophistry . 1. As first , we must allow of no Reason against the Authority of plain and express Scripture : This all men must grant , who allow the Authority of Scripture to be superiour to Natural Reason ; for though Scripture cannot contradict plain , and necessary , and eternal Reasons , i. e. what the universal Reason of Mankind teaches for a necessary and eternal truth ; yet God may command such things , as we see no Natural Reason for , and forbid such things as we see no Natural Reason against ; nay , it may be , when we think there are plausible Reasons against what God commands , and for what he forbids : But in all such cases a Divine Law must take place against our uncertain Reasonings ; for we may reasonably conclude , that God understands the Reasons and Natures of things , better than we do . As for instance , when there is such an express Law as , Thou shalt worship the Lord thy God , and him onely shalt thou serve : No reason in the World can justifie the Worship of any other Being , good or bad Spirits , besides God , because there is an express Law against it , and no Reason can take place against a Law. The like may be said of the second Commandment , Thou shalt not make to thy self any graven Image , nor the likeness of any thing which is in heaven above , or in the earth beneath , or in the waters under the earth , thou shalt not bow down to them , nor worship them . Which is so express a Law against Image-Worship , that no Reason must be admitted for it . No man need to trouble himself to answer the Reasons urged for such Practices , for no Reasons ought to be allowed , nor any Dispute admitted against such express Laws . This , I suppose , all men will grant : but then the difficulty is , What is an express Law ? For the Sence of the Law is the Law ; and if there may be such a Sence put on the words , as will reconcile these Reasons with the Law , we must not say then , that such Reasons are against the Law , when , though they may be against the Law in some sence , yet they are consistent with other sences of the Law ; and it is most likely , that is the true sence of the Law , which has the best reason on its side . It must be confessed , there is some truth in this , when the words of the Law are capable of different sences , and reason is for one sence , and the other sence against reason , there it is fit , that a plain and necessary Reason should expound the Law : but when the Law is not capable of such different sences , or there is no such reason as makes one sence absurd , and the other necessary , the Law must be expounded according to the most plain and obvious signification of the Words , though it should condemn that , which we think , there may be some reason for , or at least no reason against ; for otherwise it is an easie matter to expound away all the Laws of God. To be sure all men must grant , that such Reasons as destroy the Law , or put an absurd or impossible sence on it , are against the Law , and therefore must be rejected , how plausible soever they appear : As for instance , Some there are , who to excuse the Church of Rome from Idolatry in Worshipping Saints , and Angels , and the Virgin Mary , positively affirm , that no man can be guilty of Idolatry , who Worships one Supreme God ; as a late Author expresly teaches : As for the Invocation of Saints , unless they Worship them as the Supreme God , the Charge of Idolatry is an idle word ; and the Adoration it self , which is given to them as Saints , is a direct Protestation against Idolatry , because it supposes a Superiour Deity ; and that supposition cuts off the very being of Idolatry . Now , not to examine what force there is in this Reason , our present inquiry is onely , How this agrees with the first Commandment , Thou shalt have none other Gods before me ? before my Face , as it is in the Hebrew : Which supposes an acknowledgment of the Supreme God , together with other Gods ; for otherwise , though they Worship other Gods , they do not do it before the Face of God , while they see him , as it were , present before them : to worship other Gods in the presence of the Supreme God , or before his Face , as that Phrase signifies , is to worship them together with him ; and therefore this is well expressed by the Septuagint , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides me ; which supposes that they Worshipped him too . And our Saviour expounds this Law by , Thou shalt worship the Lord thy God , and him onely shalt thou serve . So that this Reason , That there can be no Idolatry , where the Lord Jehovah is Worshipped as the Supreme God , contradicts the very letter of this Law. How then does this Author get rid of the first Commandment ? Truly by laying it all aside : for he gives this as the whole Sence of the first Commandment , That God enjoyns the Worship of himself , who , by his Almighty Power , had delivered them from their AEgyptian Bondage . But is this all that these words , Thou shalt have no other Gods before me , signifies ? The Worship of God indeed is supposed in them ; but the express words of the Law , are not for the Worship of the Lord Jehovah , but against the Worship of any other Gods , before him , or besides him : But according to our new Expositor , this is no part of the Law , though according to the express words , it is the principal , if not the whole meaning of it . If this Argument be good , viz. That Idolatry is nothing else , but the Worship of other Beings besides the Lord Jehovah , as Supreme Gods , then other Gods , in this Commandment , must signifie other Supreme Gods ; and then the Commandment runs thus : Thou shalt have no other supreme Gods before me . Now this is a very absurd sence , because it supposes , that men may Believe and Worship more Supreme Gods than one ; for if there can be but one Supreme God , and by Gods in the Commandment , be meant Supreme Gods , then it is absurd to forbid any man to have other Supreme Gods , because no man can acknowledge two Supremes : It should have been , Thou shalt not have any other God besides me , not Gods : For though it had been possible for them to have acknowledged some other God to be Supreme , and rejected the Lord Jehovah from being Supreme , yet they could not have other Supreme Gods. But it is evident , that God here forbids the Worship of a Plurality of Gods , of other Gods ; and therefore they could not all be Supreme Gods. But suppose it had been any other God in the single number , yet to understand this of a Supream God , is very absurd ; because there is no other supream God , but the Lord Jehovah , and those who worship but one Supream God , worship him , and none else . For a supream God is not to be pointed at , is not to be distinguished by his Person or Features , as one man is distinguished from another : indeed a Prince may properly say to his Subjects , You shall own none but me for your King , because they know his Person , and can distinguish him from all other men . But the Jews never saw God , nor any likeness or similitude of him ; they were not acquainted with his Person , nor could they distinguish him from other Gods , by any personal Characters ; they knew him only by his Notion and Character of the Supream Being , who made the World and all things in it , and brought them by a mighty hand out of the Land of AEgypt . Now does it not found very strange , that the Supream God , who is known only by this Character , that he is Supream , the great Creator and Soveraign Lord of the World , should make a Law , that we should worship no other Supream God but himself ; when it is absolutely impossible , that he who worships a Supream and Soveraign God , should worship any other God but himself ▪ because he alone is the Supream God ; and therefore those who worship the Supream God , under this Notion as Supream , worship him , and no other Being . So that if we will make sense of it , the meaning of the first Commandment is plainly this : Thou shalt not give Divine Honours to any other Beings , as to inferiour Gods , as the Idolatrous Practice of the World now is , which worships a great many things for Gods ; but thou shalt worship only one Supream and Soveraign Being , the maker and Soveraign Lord of the World , which is I my self , the Lord Jehovah , who brought thee out of the Land of AEgypt , out of the House of Bondage . When the Supream God commands us to worship himself , the meaning must be , that we pay our Worship and Adorations to a Supream Being , considered as Supream ; and he who worships such a Supream Being , worships the true God , whom we can distinguish from false Gods only by this Character , that he is Supream : And when this Supream Being forbids us to worship any other Gods , it must signifie , that we must worship nothing which is not Supream , not that we must not believe that which is not Supream to be the Supream God ; which would be ridiculous Nonsence , to command them not to own that Being for the Supream God , which they know not to be Supream . But it may be said , that the Heathens did worship some Beings , who were not the Supream God , as Supream , as this Author tells us , they did the Sun , though no body told him so , that I know of ; for Macrobius , whom he cites in this Cause , does not say , that they worshipped the Sun as Supream God , though he says that most of the Gods they worshipped did signifie the Sun : But suppose the Sun were the chief Object of their Worship , and look'd on as the greatest and most principal God , this does not prove that they worshipped it as the Supream God : for these are two very different things to be worshipped as the chief God , which such a People have , and to be worshipped under the Notion of Absolutely Supream . Some Pagan Idolaters might worship a Creature as their chief and greatest Deity , and might call it their great , their greatest God , because it is the greatest God they have ; their King and Prince of Gods , as Mr. Selden tells us , they called the Sun , as being the chief Planet who directed and governed the Influences of the rest , not as the Maker of the World , as this Author asserts : But those who direct their Worship to a Supream and Soveraign Being , considered as absolutely Supream , infinite in all Perfections , the Maker and Governour of the whole World , can under this Notion worship no other but the Lord Jehovah , because there is no other Supream God but he . Which shews that the first Commandment is so far from forbidding the Worship of other Supream Gods , besides the Lord Jehovah , that to make sense of it , these other Gods must be expounded not of Supream , but inferiour Deities ; and it is so far from being the Notion of Idolatry , to worship other Supream Beings ▪ besides the Lord Jehovah , that it is Nonsence to suppose it . The true Notion of Idolatry in the first Commandment , is to worship some Inferiour Beings , together with the Supream God : It is a grosser sort of Idolatry , when men wholly neglect the Worship of the Supream God , and worship some Creature for their greatest and chiefest God ; and it is worse still , when men worship bad Spirits , than when they worship good Spirits , together with the Supream God : but it is evident this Law condemns the Worship of any Inferiour Beings , though we do also worship the Supream God. I shall give but one Instance more of this nature , and that is , the second Commandment , which in such express words forbids the Worship of all Images , of what kind or nature soever . Now whatever Reasons men may imagine there are for the Worship of Images , they can be of no force against an express Law : And if these words be not express , Thou shalt not make to thy self any graven image , &c. I despair of ever seeing an express Law ▪ For had God intended by this Law to forbid the Worship of any Images , under what notion or respects soever , I would desire to know what more significant and comprehensive words could have been used to have declared his mind , unless he had expresly rejected those false Interpretations , which the Patrons of Image-Worship have since invented , but were never thought on at that time . The same Author , whom I have so often mentioned , having expounded the first Commandment only to a positive sence , not to forbid the Worship of other Gods , but only to command the Worship of the Lord Jehovah , expresly contrary to the very letter and plain sense of the Law ; agreeably to this , he makes the second Commandment only to forbid the Worship of Idols or false Gods , and not that neither , unless they take them for the Supreme Deity . His words are these : In the next place , he forbids them the Worship of all Idols , i.e. as himself describes them , the likeness or similitude of any thing that is in Heaven above , or in the Earth beneath , or in the Water under the Earth . A plain and indeed a logical definition this , that Idolatry is giving the Worship of the Supream God to any created , corporeal , or visible Deity , or any thing that can be represented by an Image , which nothing but corporeal Beings can , and to suppose such a Being the Supream Deity , is the only true and proper Idolatry . Now let any man judge , whether this be not such a gloss as utterly destroys the Text. As for his Worship of Idols , there is no such word in the Law , but Images , Likenesses , Similitudes ; but yet I will not dispute about this , for an Idol does not only signifie a false God , but the Images either of false Gods , or false and corporeal Images of the true God. For the Idols of the Heathens , as the Psalmist tells us , are silver , and gold , the work of mens hands ; which can relate to nothing but Images and Pictures : for corporeal Deities , which were made by God , are not the work of mens hands . Now Idolatry , he says , is giving the Worship of the Supream God to any created , corporeal , or visible Deity , or any thing which can be represented by an Image , which nothing but corporeal Beings can . Now how plain and logical soever this definition of Idolatry be , there is not a word of it in the Text. That forbids not the Worship of any created , corporeal , or visible Deity , ( which is forbid in the first Commandment ) but only the Worship of Images , the likeness of any thing in Heaven , or Earth , or in the Water under the Earth . Now an Image differs from the thing whose Image it is . And it is a very strange Exposition of the second Commandment , which forbids nothing else but the Worship of Images , to take no notice of the Worship of Images as forbid in it . According to this gloss upon the Law , a man may worship ten thousand Images and Pictures , so he do not worship any visible and corporeal Deity , and not break this Commandment ; which I think is not to give the sense of the Law , but to expound it away . But how does the Worship of corporeal and visible Deities , and nothing else , appear to be forbid by this Law , which mentions nothing at all but the likeness of things in Heaven , and Earth , and Water ? Why , our learned Author imagines that no Images can be made , but only for corporeal and visible Deities , because nothing but corporeal Beings can be represented by an Image : which Conceit is worth its weight in Gold ; for it evidently proves , that there are no Pictures of God the Father , nor of the Trinity , in the Church of Rome , because they are not corporeal Deities , and therefore cannot be represented by an Image : so miserably have all Travellers been mistaken , who tell us of a great many such Pictures , and not very decent ones neither . There can indeed be no Picture or Image to represent the likeness and similitude of an incorporeal God , but yet the visible parts of Heaven and Earth , and the visible Creatures in them , may be represented by Images , and the Images of such visible things may be made the symbolical representations of invisible and incorporeal Deities ; and such invisible and incorporeal Deities may be worshipped in the likeness and similitude of corporeal things ; and then I am sure to forbid the Worship of Images may signifie something more than meerly to forbid the Worship of some visible and corporeal Deities ; for it may signifie the Worship of invisible and incorporeal Deities , by visible Images . But I perceive he imagined , that when God forbad them to make and worship the likeness of any thing in Heaven , in Earth , or in the Waters under the Earth , he only forbad the Worship of those Beings , whose likeness or Images they made ; whereas all men know , that those very Idolaters who worshipped these glorious parts of the Creation , did not represent them in their proper likenesses and figures ; and that those who worshipped invisible and incorporeal Beings , did it by material and visible figures : which plainly proves , that when God forbad the Worship of Images , he had not respect meerly to visible and corporeal Deities , but forbad Image-worship , whether they were the Images of visible and corporeal , or of invisible and incorporeal Deities . Our Author durst not say ( as the Roman Advocates do ) that God in the second Commandment only forbids the Worship of Images as Gods ; which is such glorious Nonsence , that he could not digest it : and therefore he supposes , that God does not forbid the Worship of Images at all , but only of such corporeal Deities as may be represented by Images ; which is a more gentile way of discarding the second Commandment , than to leave it out of their Books of Devotions . But if he will stand to this , he condemns the Popish Worship of dead Men and Women , for they are corporeal Deities ; nay , of Christ himself , considered as a man , who might be represented by an Image or Picture . And thus I doubt he has done the Church of Rome no kindness at all : for this is a Demonstration against the Worship of Saints , and the Virgin Mary , because they are created , corporeal , and visible Beings , who may be represented by Images ; and he has thought of an Argument against Images , which neither the Scripture , nor the Church of Rome , know any thing of : The Church of Rome thinks it a good Argument for the Images of Christ , and the Saints , and the Virgin Mary , that they are representable by Images and Pictures ; and therefore there can be no hurt in such Images : And the Scripture perpetually urges that Argument against Images , that the Deity cannot be represented by an Image ; but neither of these Arguments are good , if our Author's Notion be good : For then to worship such corporeal Beings , as may be represented by Images , is to worship corporeal Gods , which is Idolatry . And there is no danger in the Images of an incorporeal Deity , which cannot represent the God for which they are made ; for whatever the Image be , this is not to worship a corporeal God , since we know him to be incorporeal , and therefore it is not Idolatry . But he has one Salvo still to excuse those from Idolatry , who worship even corporeal Gods , ( for he speaks not a word of worshipping the Images of any Gods ) that they are not Idolaters , unless they worship such corporeal Gods , supposing them to be the Supream Deity ; whereby he explains what he means by giving the Worship of the Supream God to any created , corporeal , or visible Deity ; viz. to think such a God to be the Supream God , is to worship it as Supream . And thus those who worshipped the Sun , not thinking him to be the Supream God , but the chief Minister of Providence under the Supream God , with reference to this Lower World , as most of the Sun-Idolaters seemed to do , were not Idolaters . Nay , very few of the Philosophers , though they worshipped their Country Gods , were Idolaters , because they either did not believe them to be any Gods , or at least not to be the Supream ; as it is certain Socrates , and Plato , and Tully , and many others did not . But it is plain , that to worship the Supream God , is not meerly to suppose him to be Supream ; for St. Paul tells us , that there were some , who knew God , but did not worship him as God ; and therefore there is an external and visible . Worship , which is due to the Supream God , as well as the belief , that he is Supream : And if this Worship which is due to the Supream God , be given to any Being which we our selves do not believe to be Supream , we are Idolaters ; and then though we do not believe the Gods we worship to be Supream , any kind or degree of Religious Worship , ( or which is used as an Act of Religion , not as common and civil Respects ) is Idolatry . This Commandment brings it as low as meerly bowing to an Image , and then I doubt no other Act of Religious Worship can escape the Charge of Idolatry . But though it is not my business to persue this Author , I cannot pass over the very next Paragraph , where he observes , Though there may seem to be two sorts of it , ( this Idolatry in worshipping corporeal Beings ) first either to worship a material and created Being , as the Supream Deity : Or secondly , to ascribe any corporeal form or shape to the Divine Nature , yet in result , both are but one ; for to ascribe unto the Supreme God any corporeal form , is the same thing as to worship a created Being , for so is every corporeal Substance . Which is a very wonderful Paragraph : for thus some of the Ancient Christians , who believed God to be Corporeal , ( as Tertullian himself did ) but yet did not believe that he was created , but that he created all things , were as very Idolaters , as those who Worshipped the Sun or Earth : And I would gladly know , who those men are , who ascribe unto the Supreme God , a Corporeal form , and yet think , that he was Created . I am apt to think they differ a little in their Philosophy from our Author , and did believe that a Corporeal Supreme Deity might be uncreated ; and then , I suppose , there may be some difference also between their worshipping a Corporeal Created , and a Corporeal Uncreated God , at least if mens Belief and Opinions of things makes a difference , as this Author must allow ; for , if I understand him , to Worship a corporeal Being , without believing it to be Supreme , does not make them Idolaters , but if they believe it Supreme , it does ; and by the same reason , thô to Worship a Supreme Corporeal Created Deity ( if that be not a contradiction ) be Idolatry , yet to Worship a Corporeal , which they believe to be an uncreated Deity , is no Idolatry : For though I believe with our Author , that all corporeal Beings are Created , yet , I suppose , those who believed God to be Corporeal , did not believe , that every thing , that is Corporeal , was Created . So that the first and second Commandments are very plain and express Laws , the one forbidding the Religious Worship of all inferiour Beings , corporeal or incorporeal , with or without the Supreme God , or forbidding the Worship of all other Beings but the Supreme God ; the other forbidding the External and Visible Worship of any material Images and Pictures : And though I am certain , there can be no good Arguments to justifie such Practices as are forbid by these Laws , yet no Christian need trouble himself to answer them , for be they what they will , it is a sufficient answer to them , to say , That they are against an express Law. 2. Another Rule is , in matters of Faith , or in such things as can be known onely by Revelation , Not to build our Faith upon any Reasons , without the Authority of Scripture . That this may be the better understood , I shall briefly shew what these things are , which can be known onely by Revelation , and therefore which every Protestant should demand a plain Scripture Proof for , before he believes them , whatever Reasons are pretended for them : As , 1. Whatever depends solely upon the will and appointment of God , which God might do , or might not do , as he pleased . In such cases our onely inquiry is , What God has done ? And this can be known onely by Revelation ; for Reason cannot discover it , because it depends not upon any necessary Reason , but on the free and arbitrary appointment of God : as St. Paul tells us , That as no man knows the things of a man , but the spirit of man , that is in him ; so no man knoweth the things of God , but the spirit of God : That is , as no man can tell the secret thoughts and purposes of a man , nor how he will determine himself in matters of his own free choice and election : so what depends purely upon the will of God , is known onely to the Spirit of God , and therefore can be made known to us onely by Revelation . Many such things there are in dispute between us and the Church of Rome , which depend so intirely upon the Will of God , that they may be , or may not be , as God pleases . As for instance , No man , nor company of men , can be Infallible , unless God bestow Infallibility on them ; for Infallibility is not a natural Endowment , but a supernatural Gift ; and therefore no Reason can prove , the Bishop of Rome , or a General Council to be Infallible . God may make them Infallible , if he pleases , and if he pleases , he may not do it : and therefore our onely inquiry here is , What God has done ? And this can be known onely by Revelation . Thus that the Church of Rome onely , and those Churches that are in Communion with her , should be the Catholick Church , and the Bishop of Rome the Oecumenical Pastor , and the Center of Catholick Unity must depend wholly upon Institution , for nothing but the Will and Appointment of God , can give this Preheminence and Prerogative to the Church and Bishop of Rome , above all other Churches and Bishops . No Reason then can prove this without plain and express Scripture to prove such an Institution . Were there nothing in Scripture or Reason to prove , that the Sacrament of the Lord's Supper is not a propitiatory Sacrifice for the Living and the Dead , yet no Reason can prove , that it is : For the vertue and acceptation of a Sacrifice , intirely depends upon the will and appointment of God , at least so far , that no Sacrifice can be Propitiatory without it : And therefore there can be no other proof , that the Mass is a propitiatory Sacrifice , but the declaration of God's Will and Institution , that it shall be so . 2. Those things also can be proved onely by Scripture , which are done in the other World , which is an unknown and invisible State to us , any farther than the Scripture has revealed it : and men may more reasonably expect to find out , by the power of Reason , what is done every day in China , or the most remote and unknown parts of the Earth , than what is done in the other World. And then there are a great many things wherein you must reject all pretences to Reason , any farther than it is supported by plain and evident Scripture . As to give some instances of this also : 1. No Reason can prove , that there is such a place as Purgatory , for that is an invisible place in the other World ; if there be any such place , no man living ever saw it ; and then how can any man know , that there is such a place , unless it be revealed ? To attempt to prove , that there is such a place as Purgatory , meerly by Reason , is just as if a man , who had some general notion of an Inquisition , but never had any credible information , that there actually was any such place , should undertake to prove , by Reason , that there is and must be such a place as the Inquisition ; though he would happen to guess right , yet it is certain his Reasons signified nothing ; for some Countries have the Inquisition , and some have not ; and therefore there might have been no Inquisition any where , how strong soever the Reasons for it might be thought to be . We may as well describe , by the power of Reason , the World in the Moon , and what kind of Inhabitants there are there , by what Laws they live , what their Business , what their Pleasures , and what their Punishments are , as pretend to prove , that there is a Purgatory in the next World , for they are both equally unknown to us ; and if Reason cannot prove that there is such a place as Purgatory , nothing else which relates to Purgatory , can be proved by Reason . 2. Nor can we know what the State of Saints in Heaven is , without a Revelation , for no man has been there to see : the State of the other World is such things as neither Eye hath seen , nor Ear heard , neither hath it entred into the Heart of man to conceive . And then I cannot understand how we should know these things by Reason . The Church of Rome teaches us to Pray to Saints , and to flie to their Help and Aid : And there are a great many things which a wise man would desire to know , before he can think it fit to pray to them ; which yet it is impossible to know , without a Revelation : as , Whether the Saints we direct our Prayers to , be in Heaven ? Which is very fit to be known , and yet can certainly be known but of a very few of that vast number , that are worshipped in the Church of Rome ; the Apostles of Christ , and the Virgin Mary , we have reason to believe are in Heaven , and we may hope well of others , but we cannot know it : No man can see who is there , and bare hope , how strong soever , is not a sufficient foundation for such a Religious Invocation of unknown Saints , who , after all our perswasions that they are in Heaven , may be in Hell , or at least in Purgatory , where they want our Prayers , but are not in a condition to interceed for us . Thus it is very necessary to know , what the power and authority of the Saints in Heaven is , before we pray to them ; for it is to no purpose to pray to them , unless we know they can help us . The Council of Trent recommends to us the Invocation of Saints , as of those who reign with Christ in Heaven , and therefore have power and authority to present our Petitions , and procure those Blessings we pray for . And if I could find any such thing in Scripture , it would be a good reason to pray to them ; but all the Arguments in the World cannot prove this without a Revelation : they may be in Heaven , and not be Mediators and Advocates . Thus , whatever their power and authority may be , it is to no purpose to pray to them , unless we are sure , that they hear our Prayers ; and this nothing but a Revelation can assure us of ; for no natural Reason can assure us , that meer Creatures , as the most glorious Saints in Heaven are , can hear our soft , nay mental Prayers , at such a vast distance , as there is between Heaven and Earth . Such matters as these , which Reason can give us no assurance of , if they be to be proved at all , must be proved by Scripture ; and therefore as the pretence of proving these things by Reason is vain , so no Protestant should be so vain , as to trouble himself to answer such Reasons . But you 'll say , The Papists do pretend to prove these things by Scripture . I answer , So far it is very well ; and I onely desire our Protestant to keep them to their Scripture Proofs , and to reject all their Reasons ; and then let them see , what they can make of it . As for Scripture-Proofs , they shall be considered presently . 3. More particularly you must renounce all such Reasons , as amount to no more than some May-bes and Possibilities ; for what onely may be , may not be , and every thing that is possible , is not actually done . As for instance : When you ask these men , How you can be assured , that the Saints in Heaven can hear our Prayers ? They offer to shew you by what ways this may be done : They may see all things in the Glass of the Trinity , and thereby know all things , that God knows . Which is but a may-be ; and yet it is a more likely may-be , that there is no such Glass as gives the Saints a comprehensive view of all that is in God. Well , but God can reveal all the Prayers to the Saints , which are made to them on Earth . Very right ! we dispute not God's power to do this , but desire to know , Whether he does it or not ; and his bare power to do it , does not prove that : But the Saints in Heaven may be informed of what is done on Earth , by those who go from hence thither , or by those Ministring Angels who frequently pass between Heaven and Earth : but this may not be too ; and if it were , it would not answer the purposes of Devotion : for in this way of intercourse the News may come too late to the Saints , to whom we pray , for the Saints to do us any good : As , suppose a man pray to the Virgin Mary in the hour of Death , or in a great Storm at Sea , the man may be dead , and Ship wrackt before the Virgin knows of his Prayers , and may carry the first news of it into the other World himself . Such kind of May-bes and Conjectures as these , are a very sorry Foundation for an Infallible Church to build her Faith on . 4. You must reject also all such Reasons in Divine and Spiritual things , as are drawn from Earthly Patterns . A considering man would a little wonder , how a Papist should so punctually determine what is done in the other World , without speaking with any one who has seen it , and without having any Revelation about it , as I have already observed ; but whoever considers many of their Arguments , will soon find that they make this World the Pattern of the next , and reason from Sensible to Spiritual things . Thus the true Foundation of Saint-worship is , that men judge of the Court of Heaven by the Courts of earthly Princes : The most effectual way to obtain any Request of our Prince , is to address our selves to some powerful Favourite ; and they take it for granted , that all Saints and Angels in Heaven are such Favourites , and can obtain whatever they ask ; and therefore they pray very devoutly to them , and beg their Intercession with God and their Saviour . Especially in earthly Courts the Queen Mother is supposed to have a powerful influence upon the young Prince her Son ; and therefore they do not doubt but the Virgin Mary , the Mother of Christ , can do what she pleases with her Son ; And since it is generally observed , that Women are more soft , and tender , and compassionate , than men , they hope to gain that by her Intercession , which He , who died for them , would not grant without it ; and therefore they beg her to shew her self to be a Mother , that is , to take the Authority of a Mother upon her , and command her Son. Thus Princes and Great Men love to have their Pictures set up in publick places , and to have all civil Respects paid to them , which redounds to the honour of those whose Pictures they are ; and therefore they imagine that this is as acceptable to Christ and the Saints , as it is to Men ; as if the other World were nothing else but a new Scene of Sense and Passion . Mankind is very apt to such kind of Reasonings as these ; and indeed they can have no other , when they will undertake to guess at unseen and unknown things : But if there be any difference between the Court of Heaven and Earth , if pure Spirits , who are separated from Flesh and Sense , have other Passions and Resentments than Men have , that is , if we must not judge of spiritual things by Sense , of the Government of God by the Passions of men , then such Reasonings as these may betray us to absurd and foolish Superstitions , but are a very ill foundation for any new and uncommanded Acts of Worship . 5. Never admit any Arguments meerly from the usefulness , conveniency , or supposed necessity of any thing , to prove that it is . As for instance : A Supream Oecumenical Bishop , and an Infallible Judge of Controversies , are thought absolutely necessary to the Unity of the Church , and certainty of Faith , and confounding of Schisms and Heresies . If there be not a Supream Pastor , there can be no Unity ; if there be not an Infallible Judge , there can be no certainty in Religion ; every man must be left to his own private Judgment , and then there will be as many different Religions , as there are Faces . Now if I thought all this were true , ( as I believe not a word of it is ) I should only conclude , that it is great pity that there is not an Universal Pastor and Infallible Judge instituted by Christ ; but if you would have me conclude from these Premises , Ergo , there is an Universal Bishop and Head of the Church , and an Infallible Judge of Controversies , I must beg your pardon for that ; for such Arguments as these do not prove , that there is such a Judge , but only that there ought to be one , and therefore I must conclude no more from them . Indeed this is a very fallacious way of Reasoning , because what we may call useful , convenient , necessary , may not be so in it self ; and we have reason to believe it is not so , if God have not appointed what we think so useful , convenient , or necessary : which is a truer and more modest way of Reasoning , than to conclude that God has appointed such a Judge , when no such thing appears , only because we think it so useful and necessary , that he ought to do it . These Directions are sufficient to Preserve all considering Protestants from being imposed on by the fallacious Reasonings of Papists . SECT . II. Concerning Scripture-Proofs . 2. LEt us now consider their Scripture-Proofs , though it is not choice , but necessity , which puts them upon this Tryal : When they have good Catholicks to deal with , a little Scripture will serve the turn , but Hereticks will be satisfied with nothing else ; and therefore in disputing with them , they are forced to make some little shew and appearance of proving their Doctrines by Scripture ; but they come very unwillingly to it , and make as much of a little , as may be . The truth is , there is Evidence enough , that they have no great confidence in the Scripture themselves , and therefore do not deal honestly and fairly with poor Hereticks , when they make their boasts of Scripture . For did they believe that their Doctrines which they endeavour to prove from Scripture , were plainly and evidently contained in them , why should they deny the People the liberty of reading the Scriptures ? If the Scriptures be for them , why should they be against the Scriptures ? The common Pretence is , that those who are unlearned , put very wild sences upon Scripture , and expound it by their own fancies ; which in many cases indeed is too true : but why should the Church of Rome be more afraid of this , than other Protestant Churches ? If they think the Scripture is as much for them , as we think it is for us , why dare not they venture this as well as we ? We are not afraid men should read the Scripture , though we see what wild Interpretations some put on them , because we are certain we can prove our Faith by Scripture , and are able to satisfie all honest men , who will impartially study the Scriptures , that we give the true sence of them ; and if they believed , they could do so too , Why do they avoid this tryal , when ever they can ? For though they admit People to dispute from the Scripture in England , where they cannot help it , yet they will not allow them so much as to see the Scriptures in Italy or Spain , where they have power to hinder it : Nay they themselves do in effect confess , that the peculiar Doctrines and Practices of their Religion , wherein they differ from all other Christian Churches , cannot be proved by Scripture . And therefore to help them out , where the Scripture fails , they fly to unwritten Traditions , which they make of equal authority with the Scriptures themselves ; which they would never do , were they not convinced , that the Scriptures are not so plain on their side , as to satisfie any man , who has not already given himself up to the Church of Rome with an implicite Faith. And therefore , before you enter into any debate about the sence of any particular Texts of Scripture , and their way of proving their particular Doctrines from Scripture , ask them two Questions , without a plain Answer to which , it is to no purpose to dispute with them out of Scripture . Ask 1. Whether they will allow the Holy Scriptures to be a complete and perfect Rule of Faith ; that no Christian ought to receive any Doctrine for an Article of Faith , which cannot be proved from Scripture ? This to be sure they must not allow , unless they will reject the Council of Trent , which gives as venerable an Authority to Tradition , as to Scripture it self : Since then they have two Rules , Scripture and Tradition ; when they pretend to dispute from Scripture , it is reasonable to know of them , whether they will stand to Scripture , and reject such a Doctrine if it cannot be plainly proved out of Scripture : For if they will not stand to this , they give up their Cause , and there is no need to dispute with them : For why should I dispute with any man from Scripture , who will not stand to the determination of Scripture ? We Protestants indeed do own the Authority of Scripture ; and what we see plainly proved out of Scripture , we must abide by : which is reason enough for us to examine the Scripture-proofs which are produced by our Adversaries . But it is sufficient to make them blush , if they had any modesty , to pretend to prove their Doctrines from Scripture , when they themselves do not believe them meerly upon the Authority of Scripture , and dare not put their Cause upon that issue ; which gives a just suspicion , that they are conscious to themselves , that their Scripture-proofs are not good , and should make Protestants very careful , how they are imposed on by them . To dispute upon such Principles as are not owned on both sides , can establish nothing , tho' it may blunder and confound an Adversary ; it is onely a tryal of Wit , where the subtilest Disputant will have the Victory ; and it is not worth the while for any man to dispute upon these terms . This is not to reject the Authority of Scriptures , because the Papists reject it , which no Protestant can or will do , but it is an effectual way for men , who are not skilled in Disputations , to deliver themselves from the troublesome Importunities of Popish Priests , when learned men , who can detect their Fallacies , are out of the way . Let them but ask them , Whether all the peculiar Doctrines of the Church of Rome can be proved by plain Scripture-evidence ? If they say , they can ; then they must reject the necessity of unwritten Traditions , and acknowledge the Scripture to be a complete and perfect Rule of Faith. A point , which I believe , no understanding Priest will yeild . If they say , they cannot ; ask them , With what confidence they pretend to prove that from Scripture , which they confess is not in it ? Why they go about to impose upon you , and to perswade you to believe that upon the Authority of Scripture , which they themselves confess , is not , at least not plainly , contained in Scripture . 2. Ask such Disputants , who alledge the Authority of Scripture to prove their Popish Doctrines , How they themselves know what the sence of Scripture is , and how you shall know it ? For it is a ridiculous undertaking to prove any thing by Scripture , unless there be a certain way of finding out the sence of Scripture . Now there can be but three ways of doing this , either by an infallible Interpreter , or by the unanimous consent of Primitive Fathers , or by such Humane means as are used to find out the sence of other Books . I. If they say , we must learn the sence of Scripture from an infallible Interpreter : Tell them , this is not to dispute , but to beg the Cause . They are to prove from Scripture , the Doctrines of the Church of Rome ; and to do this , they would have us take the Church of Rome's Exposition of Scripture . And then we had as good take her word for all , without disputing . But yet , 1. They know , that we reject the pretences of an infallible Interpreter : We own no such infallible Judge of the sence of Scripture . And therefore , at least , if they will dispute with us , and prove their Doctrines by Scripture , they must fetch their Proofs from the Scriptures themselves , and not appeal to an infallible Interpreter , whom we disown : Which is like appealing to a Judge in Civil matters , whom one of the contending Parties tlhinks incompetent , and to whose Judgment they will not stand ; which is never likely to end any Controversie : and yet they cannot quit an infallible Interpreter , without granting , that we may understand the Scriptures without such an Interpreter ; which is to give up the Cause of Infallibility . 2. One principal Dispute between us and the Church of Rome , is about this infallible Interpreter ; and they know , that we will not own such an Interpreter , unless they can prove from Scripture , that there is such an one , and who he is . The inquiry then is , How we shall learn from Scripture , that there is such an infallible Interpreter ? that is , who shall Expound those Scriptures to us , which must prove that there . is an infallible Interpreter ? if without an infallible Interpreter we cannot find out the true sence of Scripture , how shall we know the true sence of Scripture , before we know this infallible Interpreter ? For an Interpreter , how infallible soever he be , cannot interpret Scripture for us , before we know him ; and if we must know this infallible Interpreter by Scripture , we must at least understand these Scriptures , which direct us to this infallible Interpreter , without his assistance . So that of necessity some Scriptures must be understood without an infallible Interpreter , and therefore he is not necessary for the Interpretation of all Scripture : And then I desire to know , why other Scriptures may not be understood the same way , by which we must find out the meaning of those Texts which direct us to an infallible Interpreter ? There are a hundred places of Scripture , which our Adversaries must grant , areas plain and easie to be understood , as those : And we believe it as easie a matter to find all the other Trent-Articles in Scripture , as the Supremacy and Infallibility of the Bishop of Rome . If ever there needed an infallible Interpreter of Scripture , it is to prove such an infallible Interpreter from Scripture ; but upon this occasion he cannot be had , and if we may make shift without him here , we may as well spare him in all other cases . 3. Suppose we were satisfied from Scripture , that there is such an infallible Interpreter , yet it were worth knowing , where his infallible Interpretation is to be found ; for if there be such an Interpreter who never Interprets , I know not how either they or we shall understand Scripture the better for him : Now , have either Popes or General Councils given us an authentick and infallible Exposition of Scripture ? I know of none such : all the Expositions of Scripture in the Church of Rome , are writ by private Doctors , who were far enough from being infallible ; and the business of General Councils , was not to expound Scripture , but to define Articles of Faith : and therefore we find the sence of very few Texts of Scripture Synodically defined by any General Council ; I think , not above four or five by the Council of Trent . So that after all their talk of an infallible Interpreter , when they undertake to expound particular Texts , and to dispute with us about the sence of them , they have no more Infallibility in this , than we have ; for if they have an infallible Interpreter , they are never the better for him , for he has not given them an infallible Interpretation , and therefore they are forced to do as Protestants do , interpret Scripture according to their own skill and understanding , which , I suppose , they will not say , is infallible . But you 'll say , though the Church has not given us an infallible Interpretation of Scripture , yet she has given us an infallible Exposition of the Faith , and that is an infallible Rule for expounding Scripture . I answer , there is a vast difference between these two : for our dispute is not about the sence of their Church , but about the sence of the Scripture ; we know what Doctrines their Church has defined , but we desire to see them proved from Scripture : And is it not a very modest and pleasant proposal , when the dispute is , how their Faith agrees with Scripture , to make their Faith the Rule of expounding Scripture ? Though , I confess , that is the only way I know of , to make their Faith and the Scriptures agree ; but this brings the Scriptures to their Faith , does not prove their Faith from Scripture . II. As for Expounding Scripture by the unanimous consent of Primitve Fathers : This is indeed the Rule which the Council of Trent gives , and which their Doctors swear to observe ; how well they keep this Oath , they ought to consider . Now as to this , you may tell them , that you would readily pay a great deference to the unanimous consent of Fathers , could you tell how to know it ; and therefore in the first place you desire to know the agreement of how many Fathers makes an unanimous Consent : for you have been told , that there have been as great variety in interpreting Scripture among the ancient Fathers , as among our modern Interpreters ; that there are very few , if any controverted Texts of Scripture , which are interpreted by an unanimous consent of all the Fathers . If this unanimous Consent then signifie all the Fathers , we shall be troubled to find such a Consent in expounding Scripture ; must it then be the unanimous Consent of the greatest number of Fathers ? This will be a very hard thing , especially for unlearned men to tell Noses : we can know the Opinion onely of those Fathers who were the Writers in every Age , and whose Writings have been preserved down to us ; and who can tell , whether the major number of those Fathers who did not write , or whose Writings are lost , were of the same mind with those whose Writings we have ? and why must the major part be always the wisest and best men ? and if they were not , the consent of a few wise men , is to be preferred before great numbers of other Expositors . Again , ask them , whether these Fathers were Infallible or Traditionary Expositors of Scripture , or whether they expounded Scripture according to their own private Reason and Judgment : if they were Infallible Expositors , and delivered the Traditionary sence and interpretation of Scripture , it is a little strange , how they should differ in their Expositions of Scripture , and as strange how private Doctors and Bishops should in that Age come to be Infallible , and how they should lose it in this ; for now Infallibility is confined to the Bishop of Rome , and a General Council . If they were not Infallible Expositors , how comes their Interpretation of Scripture to be so sacred , that it must not be opposed ? Nay , how comes an Infallible Church to prescribe such a fallible Rule of interpreting Scriptures ? If they expounded Scripture according to their own Reason and Judgment , as it is plain they did ; then their Authority is no more sacred than their Reason is ; and those are the best Expositors , whether Ancient or Modern , whose Expositions are backed with the best Reasons . We think it a great confirmation of our Faith , that the Fathers of the Church in the first and best Ages did believe the same Doctrines , and expound Scripture in great and concerning points , much to the same sence that we do ; and therefore we refuse not to appeal to them , but yet we do not wholly build our Faith upon the Authority of the Fathers ; we forsake them where they forsake the Scriptures , or put perverse sences on them ; and so does the Church of Rome too , after all their boast of the Fathers , when they contradict the present Roman-Catholick as they do very often , though I believe without any malicious design , because they knew nothing of it . However , ask them once more , whether that sence which they give of those Texts of Scripture , which are controverted between us and the Church of Rome , be confirmed by the unanimous consent of all the ancient Fathers : whether , for instance , all the ancient Fathers did expound those Texts , Thou art Peter , and on this Rock will I build my Church , and feed my Sheep , &c. of the personal Supremacy and Infallibility of Peter and his Successors the Bishops of Rome ? Whether they all expounded those words , This is my Body , of the Transubstantiation of the Elements of Bread and Wine into the natural Flesh and Bloud of Christ ? and those words , Drink ye all of this , to signifie , Let none drink of the Cup but the Priest who consecrates ? and so in other Scriptures . If they have the confidence to say , that all the Fathers expounded these and such-like Scriptures , as the Doctors of the Church of Rome now do , tell them , you have heard and seen other Expositions of such Scriptures cited from the ancient Fathers by our Divines , and that you will refer that cause to them , and have it tried whenever they please . III. There is no other way then left of understanding Scripture , but to expound it as we do other Writings ; by considering the signification and propriety of words and phrases , the scope and context of the place , the reasons of things , the Analogie between the Old and New Testament , and the like : When they dispute with Protestants , they can reasonably pretend to no other way of expounding Scripture , because we admit of no other ; and yet if they allow of this , they open a wide Gap for all Heresies to come into the Church ; they give up the Authority of the Church , and make every man his own Pope , and expose themselves to all the senseless Rallery of their admired Pax Vobis . By this they confess , that the Scripture may be understood by Reason , that they can back their Interpretations with such powerful Arguments , as are able to convince Hereticks , who reject the Authority of an Infallible Interpreter ; and then they must unsay all their hard Sayings against the Scriptures , That they are dark and obscure , dead Letters , unsenced Characters , meer figured Ink and Paper ; they must recant all their Rallery against expounding Scripture by a private Spirit , and allowing every man to judge of the sence of it , and to chuse what he pleases : for thus they do themselves when they dispute with Hereticks about the sence of Scripture ; and I am pretty confident , they would never speak against Scripture nor a private Spirit more , if this private Spirit would but make us Converts ; but the mischief is , a private Spirit , if it have any tincture of Sence and Reason , seldom expounds Scripture to a Roman-Catholick sence . So that in truth it is a vain , nay a dangerous thing for Papists to dispute with Protestants about the sence of Scripture ; for it betrays the Cause of the Church , and vindicates the Scriptures and every mans natural Right of judging from the Usurpations and Encroachments of a pretended Infallibility : but yet dispute they do , and attempt to prove their Doctrines from Scripture . And because it is too large a task for this present Undertaking , to examine all their Scripture-Proofs , I shall only observe some general faults t●y are guilty of , which whoever is aware of , is in no danger of being imposed on by their Pretences to Scripture : and I shall not industriously multiply Particulars , for there are some few palpable mistakes , which run through most of their Scripture-Proofs . 1. As first , many of their Scripture-Proofs are founded upon the likeness of a word or phrase , without any regard to the sense and signification of that word in Scripture , or to the matter to which it is applied : As for instance , There is not a more useful Doctrine to the Church of Rome , than that of unwritten Traditions , which are of equal Authority with the Scriptures ; for were this owned , they might put what novel Doctrines they pleased upon us , under the venerable name of ancient and unwritten Traditions . Well , we deny that there are any such unwritten Traditions , which are of equal Authority with the Scripture , since the Canon of Scripture was written and perfected , and desire them to prove that there are any such unwritten Traditions . Now they think it sufficient to do this , if they can but find the word Tradition in Scripture ; and that we confess they do in several places : for Tradition signifies only the delivery of the Doctrine of the Gospel , which we grant was not done perfectly in writing , when those Epistles were written , which speak of Traditions by word , as well as by Epistle . But because the whole Doctrine of the Gospel was not written at first , but delivered by word of mouth , does it hence follow , that after the Gospel is written , there are still unwritten Traditions of equal Authority with the Scripture ? This is what they should prove ; and the meer naming of Traditions in Scripture , before the Canon was perfected , does not prove this : for all men know , that the Gospel was delivered by word of mouth , or by unwritten Tradition , before it was written ; but this does by no means prove , that there are unwritten Traditions , after the Gospel was written . To prove this , they should shew us where it is said , that there are some Traditions which shall never be written , that the Rule of Faith shall always consist partly of written , partly of unwritten Traditions . Thus we know how zealous the Church of Rome is for their Purgatory-fire , wherein all men , who are in a state of grace , or delivered from the guilt of their sins , must yet undergo that punishment of them , which has not been satisfied for by other means . As profitable a Doctrine as any the Church of Rome has , because it gives great Authority to Sacerdotal Absolutions , and sets a good price upon Masses for the Dead , and Indulgences : and yet the best proof they have for this , is that Fire mentioned , 1 Cor. 3. 13 , 14 , 15. Every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire , and the fire shall declare every mans work of what sort it is . — If any mans work shall be burnt , he shall suffer loss : but he himself shall be saved , but so as by fire . Now here is mention of fire indeed ; but how does it appear to be the Popish Purgatory ? Suppose it were meant of a material fire , though that does not seem so proper to try good or bad Actions , a true and Orthodox or Heretical Faith , yet this fire is not kindled till the day of Judgment , which is eminently in Scripture called the day , and is the only day , we know of in Scripture , which shall be revealed by fire , when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire , 2 Thess. 1. 7 , 8. So that here is nothing but the word fire , applied to another Fire , than St. Paul ever thought on , to prove a Popish Purgatory . Thus they make Confession to a Priest ordinarily necessary to obtain the Forgiveness of our sins ; and have no better Scripture-Proofs for it , but that we are often commanded to confess our sins , sometimes to God , and sometimes to another , but never to a Priest. They have made a Sacrament of Extream Unction , wherein the sick Person is anointed for the Forgiveness of sins ; and though a Sacrament ought to have the most plain and express institution , both as to the matter , and form , and use , and end of it , yet the only Proofs they produce for this , is the Disciples working miraculous Cures by anointing the sick with Oyl , 6 Mark 13 , which methinks is a little different from the Sacrament of extream Unction , which is not to cure their sickness , but to forgive their sins ; and St. James his Command , Is any sick among you , let him call for the Elders of the Church , and let them pray over him , anointing him with oyl in the name of the Lord : and the prayer of faith shall save the sick , and the Lord shall raise him up ; and if he have committed sins , they shall be forgiven him . Where anointing with Oyl , joyned with servent Prayer , is prescribed as a means of restoring the sick person to health again ; and therefore is not the Popish Extream Unction , which is to be administred only to those who are dying : And though St. James adds , And if he have committed sins , they shall be forgiven him ; yet , 1. This is not said to be the effect of Anointing , but of the servent Prayer : and 2. This very Forgiveness of sins does not refer to a plenary Pardon of sins in the other World , but signifies the removal of the visible and sensible punishments of sin , in restoring the sick person to health again . That though such sickness was inflicted on him for his sins , and possibly were the effects of Church-censures , which in those days were confirmed and ratified by bodily punishments , yet upon his reconciliation to the Church , and the Prayers of the Elders , and the ceremony of Anointing , he should be restored to health again , which was an external and visible remission of his sins , and should be a plenary pardon , if he brought forth the true and genuine fruits of repentance : This is very natural , and very agreeable to the scope and design of the Text , and differs as much from the Popish Extream Unction , as their greatest Adversaries could wish . Such kind of Proofs as these , are meerly the work of fancy , and imagination , and can impose upon no man who will but attend to the different use and signification of words . 2. Another grand fault our Roman Adversaries are guilty of is , that their Scripture-Proofs are always very lame and imperfect , that is , that they never prove their whole Doctrine from Scripture , but only some little part of it : They draw very fine and artificial Schemes , and if they can find some little appearance in Scripture to countenance any one part of it , they take that for a Proof of the whole . As for instance : Thus they tell us , that Christ made Peter the Prince of the Apostles , and the Head of the Universal Church , his own Vicar upon Earth ; and that the Bishops of Rome , who are St. Peter's Successors , succeed not only to his Chair , but to all the Rights and Prerogatives of St. Peter ; and therefore the Bishop of Rome also is the Head of the Church , the Oecumenical Pastor , who neither wants St. Peter's Keys nor Sword. This is a very notable point , if it were well proved ; but as I observed before , this being a matter of pure institution , which depends wholly upon the Will of God , it can be proved only by Scripture : How much then of this do they pretend to prove from Scripture ? Why , they will prove by Scripture , that St. Peter was the Prince of the Apostles , because Christ said unto him , Thou art Peter , and on this Rock will I build my Church : and I will give unto thee the Keys of the Kingdom of Heaven ; and seed my Sheep : which indeed are lamentable Proofs , for the same Power was given to all the Apostles , 20 John 21 , 22 , 23. Then said Jesus unto them , Peace be unto you , as my Father sent me , even so send I you , all of you ; and therefore not one in subjection to another , but all with equal Power : and when he had said this , he breathed on them , and saith unto them , Receive ye the Holy Ghost : whosoever sins ye remit , they are remitted unto them ; and whosoever sins ye retain , they are retained : Accordingly on the day of Pentecost the Holy Ghost fell on them all , they were all endowed with the Gift of Tongues , and Miracles , and Prophesie ; they all had the same Infallible Spirit , and therefore needed no superiour Head over them : They were to be separated into all parts of the World , where they could have no Communication with each other , and therefore could have no Universal Head. The History of the Acts of the Apostles gives not the least intimation of any such Superiority , which either St. Peter challenged , or the other Apostles paid him ; which are strong Presumptions against such a Supremacy of St. Peter : and I suppose they themselves will grant , that all the rest of the Apostles were as Infallible as he . But suppose we should grant them , that St. Peter was the chief of the Apostles , and had a kind of Primacy not of Government , but Order , how do they prove from Scripture , that the Bishop of Rome succeeds in all the Rights and Prerogatives of St. Peter ? for unless this be proved , whatever Prerogative St. Peter had , it signifies nothing to them : and yet this cannot be proved , but by institution ; for though Christ had bestowed a Primacy on S. Peter , yet unless he expresly grant it to his Successors too , nay to his Successors in the See of Rome , his Pramacy , as being a Personal Prerogative , must die with his Person : As a Prince may grant a Priority to Persons in the same Office and Power , may make a first Colonel , or a first Captain , but if these men to whom the Precedency is given , die or are removed , those who succeed in their Office and power , to the same Regiment or Company , do not therefore succeed to their Priority too ; for this did not belong to their Office , but to their Persons : and the King may give the Priority again to whom he pleases , or appoint them to succeed in course , according to their admission into such Offices . And by the same reason the Primacy of the Roman Bishops , who are St. Peter's Successors , does not follow from the Primacy of St. Peter , unless they can shew , that Christ has given them the Primacy also , as well as St. Peter ; and this must be proved from Scripture , because it is matter of Institution , and no Arguments in the World can prove any thing , which depends solely upon an Institution , without proving the Institution : But this the Roman Doctors never pretend to , for they know , that there is not one word in Scripture about it ; and nothing but the Authority of Scripture can prove a Divine Institution . So that could they prove the Primacy of St. Peter from Scripture , they prove but half their point , and that the most inconsiderable half too , for it does them no good . And therefore when they make a great noise about St. Peter's Primacy and Prerogatives , never trouble your selves to dispute that point with them , which is nothing to the purpose ; but require them to prove , from Scripture , that the Bishop of Rome , as St. Peter's Successor , is appointed by Christ , to be the Supreme Oecumenical Bishop , and the Prince of all Bishops . And if you stick here , as in reason you ought , there is an end of that Controversie . Thus there is nothing the Church of Rome makes a greater noise about , than Infallibility , though they are not agreed where to place this Infallibility , whether in the Pope or a General Council : But let it be where it will , this being a matter of Institution , must be proved by Scripture : how then in the first place do they prove the Pope to be Infallible ? That they think is very plain , because Christ says , Thou art Peter , and upon this rock will I build my church , and the gates of hell shall not prevail against it . But how does this prove , that the Bishop of Rome is Infallible ? For here is not one word of the Bishop of Rome . Yes , this proves St. Peter to be infallible , who was afterwards Bishop of Rome , and therefore all his Successors are infallible too . Now that St. Peter was infallible , as all the other Apostles were , we readily grant ; though , I think , this Text does not prove it : But does this prove the Bishop of Rome's Infallibility ? Just as St. Peter's Primacy proves the Pope to be the Oecumenical Primate : They themselves must grant , that an infallible Apostle may have a fallible Bishop for his Successor ; or else they must either deny , that the rest of the Apostles , as well as St. Peter , were infallible , or they must grant , that all the Apostles Successors , that is , all the Bishops , who succeeded any of the Apostles in their Sees , must be as infallible as the Bishops of Rome , who succeeded St. Peter ; and then there will be so much Infallibility , that it will be worth nothing : If then there be not a natural and necessary entail of Infallibility upon the Successors of infallible Apostles , they must shew us an express Institution , which makes the Successors of Peter at Rome infallible . And let our Protestant demand this , before he owns the Infallibility of the Pope of Rome , and then , I believe , they will not think him worth Converting . Thus as for those who place Infallibility in a General Council , demand a Scripture-proof of it , that they would produce the General Council's Charter for Infallibility : This they can't do ; but they say the Church is infallible , and the General Council is the Church Representative , and therefore a General Council must be infallible too . So that here are several things for them to prove , and to prove by Scripture too ; for there is no other way of proving them , before they can prove the Infallibility of General Councils : As , 1. That the Church is infallible . 2. That a General Council is the Church Representative . 3. That the Church Representative , is that Church to which the promise of Infallibility is made . And then they might conclude , that a General Council , as being the Church Representative , is infallible . Now instead of proving every particular of this by Scripture , ( as they must do , if they will prove by Scripture , that General Councils are infallible ) they pretend to prove no more than the first of the three , that the Church is infallible ; and that very lamely too , as may appear more hereafter : and then they take all the rest for granted , without any proof : which is just as if a man , who in order to prove his Title to an Estate , is required to prove , that this Estate did anciently belong to his Family , that it was entailed upon the Heir Male , that this entail was never cut off , nor the Estate legally alienated , and that he alone is the true surviving Heir ; should think it enough to prove onely the first of these , that the Estate did anciently belong to his Family ; which it might have done , and yet not belong to it now , or if it did still belong to it , he may not be the true Heir . Thus if we consider , what it is they teach about Purgatory , we shall quickly perceive , how little it is , they pretend to prove of it : they tell us , that there is a Purgatory-fire after this life , where men undergo the punishment of their Sins , when the fault is pardoned : that the Church has power , out of her stock of Merits , which consists of the supererogating Works of great and eminent Saints , to grant Pardons and Indulgencies to men while they live , to deliver them from several thousand Years punishment , which is due to their Sins in Purgatory ; that the Souls in Purgatory may be released out of it by the Prayers , and Alms , and Masses of the living ; which is the very life and soul of this Doctrine of Purgatory : Now of all this , they pretend to prove no more from Scripture , but that there is a Purgatory-fire after this Life ; and how they prove it , you have already heard : But that either Penances or Pilgrimages , and other extraordinary Acts of Devotion , while we live , or the Pope's Pardons and Indulgencies can either remit or shorten the pains of Purgatory ; or that the Prayers and Alms of our living Friends , or Masses said for us by mercenary Priests , can deliver us out of Purgatory , which we are principally concerned to know , and without which , Purgatory will not enrich the Priests , nor the Church ; this they never attempt , that I know of , to prove by Scripture : whether there be a Purgatory or not , in it self considered , is a meer speculative point , and of no value : But could they prove , that the Pope has the Keys of Purgatory , and that Alms and Masses will deliver out of Purgatory ; this were worth knowing , and is as well worth proving as any Doctrine of the Church of Rome , for there is nothing they get more by . But if you will not believe this , till they produce a Scripture-proof of it , you may let them dispute on about the place of Purgatory , and keep your Money in your Pocket . Thus it is in most other cases , if you take their whole Doctrine together , and demand a Proof of every part of it , and not take a Proof of some little branch of it , for a Proof of the whole , you will quickly find , that they will not be so fond of disputing , as some of them now are . 3. Another way our Roman Adversaries have of proving their Doctrines from Scripture is , instead of plain and positive proofs , to produce some very remote and inevident consequences from Scripture , and if they can but hale a Text of Scripture into the premises , whatever the conclusion be , they call it a Scripture-proof . There are infinite instances of this , but I can only name some few . Thus they prove the perpetual Infallibility of the Church , because Christ promises his Disciples to be with them to the end of the world , 28. Matth. 20. which promise cannot be confined to their persons , for they were to die long before the end of the World , and therefore must extend to their Successors . Suppose that , and does Christ's being with them , necessarily signifie , that he will make them Infallible ? Is not Christ with every particular Church , with every particular Bishop , nay with every particular good Christian , and must they all be Infallible then ? Thus Christ promises that the Gates of Hell shall not prevail against his Church ; Ergo , the Church is Infallible ; for if Error and Heresie prevails against the Church , the Gates of Hell prevail against it : And I add , if Sin and Wickedness prevail against the Church , the Gates of Hell prevail against it ; Ergo , the Church is Impeccable , and cannot Sin ; which is to the full as good a consequence as the other : And therefore the Gates of Hell prevailing , can neither signifie the meer prevalency of Errors or Sin in the Church , but such a prevalency as destroys the Church ; and this shall never be , because Christ has promised it shall never be ; and it may never be , though the Church be not Infallible ; and therefore this does not prove Infallibility . Thus they prove there is such a place as Purgatory , where Sins are forgiven and expiated , because our Saviour says , That the sin against the Holy Ghost , shall neither be forgiven in this world , nor in the world to come , Matt. 12. 32. and therefore there are some Sins which are forgiven in the next World , because there is a Sin which shall not be forgiven there . Now not to consider the ordinary use of such Phrases to signifie no more , than it shall never be , without distinguishing between what is to be done in this World , and what in the next ; nay , not to consider how contrary this is to their own Doctrine of Purgatory , that men who go to Purgatory have all their Sins already forgiven , though they must suffer the punishment of them there ; which how absurd soever it is , yet shews , that Purgatory is not a place of forgiving Sins ; and therefore cannot be meant by our Saviour in those words : yet supposing all they would have , that there shall be some Sins forgiven in the next World , which are not forgiven in this ; How does this prove a Popish Purgatory , where Souls endure such torments as are not inferiour to those of Hell it self , excepting their duration ? That some Sins shall be forgiven in the next World , I think , does not very evidently prove , that men shall be tormented , it may be for several Ages , in the Fire of Purgatory . Thus they prove the necessity of Auricular Confession to Priest , from the power of Judicial Absolution . Christ has given the Priest power to forgive Sins , and hereby has made him a Judge , to retain or remit Sins , to absolve and inflict Penances . Now a Judge cannot judge right , without a particular knowledge of the Fact , and all the circumstances of it ; and this the Priest cannot know without the confession of the Penitent : and therefore as Priests have authority to absolve , so a Penitent , who would be absolved , must of necessity confess . But now I should think it a much better consequence , that the Priest has not such a judicial authority of Absolution , as requires a particular confession of the Penitent , because Christ has no where commanded all men to confess their Sins to a Priest , than that the Priest has such a judicial Authority , and therefore all men must confess to a Priest : for though our Saviour does give power to his Apostles to remit and retain Sins , yet those words do not necessarily signifie a judicial Authority to forgive Sins , or if it did , it may relate onely to publick Sins , which are too well known without a private confession ; or however , it is not the particular knowledge of the Sin , with all the circumstances of it , but the marks and characters of true Repentance for publick or secret Sins , which is the best rule and direction whom to absolve ; and therefore there is no need of a particular confession to this purpose . But the Sophistry of this is most palpable , when they draw such consequences from one Text of Scripture , as directly contradict other plain and express Texts . Thus because St. Peter tells us , That there are many things hard to be understood , in St. Paul's Epistles , which they that are unlearned and unstable wrest , as they do also the other scriptures to their own destruction , 2 Pet. 3. 16. From hence they would conclude , that People ought not to be allowed to read the Bible : as if St. Peter had intended to forbid them to read those Epistles , which St. Paul had written to them ; nay , to read this very Epistle which he himself now sent to them . For these Epistles which were sent to the Churches , that they might be read by them , make a considerable part of the New Testament , which the People must not be allowed to read now . But setting aside this , this consequence , that the People must not read the Bible , is directly contrary to a great many other Texts , which expresly command them to read , and search , and study , and meditate on the Laws of God , and the Holy Scriptures , as every body knows . I confess it amazes me to hear men argue at this rate : when they cannot produce any one Text which forbids People to read the Scriptures , and there are a great many express commands , that they should read the Scriptures , they think it sufficient to oppose against all this Authority , a consequence of their own making , and a very absurd one too , and call this a Scripture-proof . I would not be thought wholly to reject a plain and evident consequence from Scripture ; but yet I will never admit of a meer consequence to prove an Institution , which must be delivered in plain terms , as all Laws ought to be ; and where I have no other proof , but some Scripture-consequences , I shall not think it equivalent to a Scripture-proof : if the consequences be plain and obvious , and such as every man sees , I shall not question it ; but remote , and dubious , and disputed consequences , if we have no better evidence , to be sure are a very ill foundation for Articles of Faith. Let our Protestant then tell such Disputants , that for the Institution of Sacraments , and for Articles of Faith , he expects plain positive Proofs : that as much as the Protestant Faith is charged with uncertainty , we desire a little more certainty for our Faith , than meer inferences from Scripture , and those none of the plainest neither . 4. Another false pretence to Scripture-proofs is , to clap their own sense upon the words of Scripture , without any regard to the use and propriety of words , to the circumstances of the place , to the reason and nature of things ; and to call this a Scripture-proof of their Doctrine , when their Doctrines do not naturally grow there , but are onely engrafted by some cunning Artists , upon a Scripture-stock . I shall give you onely one instance of this , their Doctrine of Transubstantiation . As for Transubstantiation , they teach , that the Elements of Bread and Wine are converted into the natural Flesh and Bloud of Christ , which was born of the Virgin Mary : That after Consecration there is nothing of the substance of Bread and Wine , but the Accidents subsist without a substance : That the natural Body of Christ his Soul and Divinity , are present under the species of Bread ; nay , that whole Christ , Flesh and Bloud , is under the species of Bread , and in every particle of it , and under the species of Wine , and every drop of it : That the Body of Christ is not broken , nor his Bloud shed in the Sacrament , but only the species of Bread and Wine , which are nothing : That it is only this Nothing which we eat and drink in the Sacrament , and which goes down into our stomachs , and carries whole Christ down with it . Now this Doctrine founds so very harsh , is so contrary to all the Evidence of our Senses , and has so many Absurdities and Contradictions to Reason , that it ought to be very plainly proved from Scripture in every part of it : for if a man might be perswaded to renounce his Senses and Reason to believe Scripture , yet it ought to be equally evident to him at least , that Scripture is for it , as it is , that Sense and Reason is against it : and yet there is not one word in Scripture to prove any one part of this Doctrine of Transubstantiation ; neither that the natural Flesh and Bloud of Christ is in the Sacrament , nor that the substance of Bread and Wine does not remain after Consecration , nor that the Accidents of Bread and Wine , such as colour , smell , tast , quantity , weight , subsist without any substance , or subject to subsist in . These are such Paradoxes to Sense and Reason , that they ought to be very well supported with Scripture , before they are received for Articles of Faith , or else our Faith will be as very an Accident , without any substance , as the sacramental species themselves are . But though they have no Text which proves the least Tittle of all this , yet they have a Text whereon they graft this Doctrine of Transubstantiation , viz. This is my Body , which they say , signifies every thing which they teach concerning Transubstantiation ; but then I hope they will prove that it does so , not expect that we should take it for granted , because they say it . Now , not to insist upon those Arguments , whereby our Divines have so demonstratively proved , that Transubstantiation , as explained by the Church of Rome , cannot be the sence of This is my Body , my advice to Protestants is to put them upon the proof , that this is the sence of it , which in reason they ought to prove , because there is not one word of it in the Text ; and I shall only tell them what Proofs they ought to demand for it . Now I suppose all men will think it reasonable , that the Evidence for it , should at least be equal to the Evidence against it , though we ought indeed to have more reason to believe it , than to dis-believe it ; or else we must hang in suspence , when the Balance is equal and turns neither way . Now I will not oppose the Evidence of Sense and Reason , against the Authority of Scripture ; for I will never suppose that they can contradict each other : and if there should appear some contradiction between them , I will be contented at present , without disputing that point , to give it on the side of Scripture ; but I will oppose the Evidence of Sense and Reason against any private man's , or any Churches Exposition of Scripture : and if that Exposition they give of any Text of Scripture , as suppose , This is my Body , contradict the Evidence of Sense and Reason , I may modestly require as plain proof , that this is the meaning of the Text , as I have , that such a meaning is contrary to all Sense and Reason : for though Sense and Reason be not the Rule and Measure of Faith , yet we must use our Sense and Reason in expounding Scripture , or we may quickly make a very absurd and senseless Religion . Now this shews us what kind of Proof we must require , that Transubstantiation is the Doctrine of the Gospel , viz. as certain Proof as we have , that Transubstantiation is contrary to Sense and Reason . And therefore , 1. We must demand a self-evident Proof of this , because it is self-evident , that Transubstantiation contradicts Sense and Reason . Every man , who knows what the word means , ( which I believe men may do , without being great Philosophers ) and will consult his own Senses and Reason , will need no Arguments to prove , that Transubstantiation contradicts both . Now such a Scripture-Proof , I would see for Transubstantiation , so plain , and express , and self-evident , that no man , who understands the words , can doubt whether this be the meaning of them ; I mean , a reasonable , not an obstinate , wilful , and sceptical doubting . Now I believe , that our Adversaries themselves will not say , that This is my Body , is such a self-evident Proof of Transubstantiation ; I am sure some of the wisest men among them have not thought it so , and the fierce Disputes for so many Ages about the interpretation of those words , proves that it is not so : for men do not use to dispute what is self-evident , and proves it self without any other Arguments . Now it is very unreasonable to require any man to believe Transubstantiation against a self-evident Proof , that it is contrary to Sense and Reason , without giving him a self-evident Proof , that it is the Doctrine of Scripture ; which is to require a man to believe against the best Reason and Evidence . 2. We must demand such a Scripture-Proof of Transubstantiation , as cannot possibly signifie any thing else ; or else it will not answer that Evidence which we have against Transubstantiation ? for Sense and Reason pronounce Transubstantiation to be naturally impossible ; and therefore unless it be as impossible to put any other sense upon Scripture than what signifies Transubstantiation , as it is to reconcile Transubstantiation to Sense and Reason , there is not such good Evidence for Transubstantiation , as against it . Were the Scripture-Proofs for Transubstantiation so plain and evident , that it were impossible to put any other sense on the words , then I would grant , that it is as impossible for those who believe the Scriptures to disbelieve Transubstantiation , as it is for those , who trust to their own Sense and Reason , to believe it . Here the difficulty would be equal on both sides , and then I should prefer a Divine Revelation ( if it were possible to prove such a Revelation to be Divine ) before natural Sense and Reason ; but I presume , no man will say , that it is impossible to put another , and that a very reasonable , interpretation upon those words , This is my Body , without expounding them to the sense of Transubstantiation . Our Roman Adversaries do not deny , but that these words are capable of a figurative , as well as of a literal sense ; as when the Church is called the Body of Christ , Flesh of his Flesh , and Bone of his Bone , it is not meant of his natural , but his mystical Body : and thus when the Bread is called the Body of Christ , it may not signifie his natural , but sacramental Body , or his Body to all the ends and purposes of a Sacrament . Now if there be any other good sense to be made of these words , besides Transubstantiation , there cannot be such a necessity to expound them of Transubstantiation , as there is not to expound them of it ; for I do not reject Scripture , if I deny Transubstantiation , when the words of Scripture do not necessarily prove it , but I renounce Sense and Reason , if I believe it . Now though I were bound to renounce my Sence and Reason , when they contradict Scripture , yet sure I am not bound to deny my Sense and Reason , when they do not contradict Scripture ; and Sense and Reason are never contrary to Scripture , nor Scripture to them , when the words of Scripture are capable of such an interpretation as is reconcilable both to Sense and Reason : In such a case to expound Scripture contrary to Sense and Reason , is both to pervert the Scripture , and to contradict Reason without any necessity . An unlearned man need not enter into a large Dispute about Transubstantiation ; let him but require his Adversary to give him as plain Evidence , that Transubstantiation is the Doctrine of the Gospel , as he can give him , that it is contrary to Sense and Reason , and the Dispute will quickly be at an end . It had been very easie to have given more instances under every head , and to have observed more false ways of expounding Scripture , which the Doctors of the Church of Rome are guilty of ; but these are the most obvious , and therefore the best fitted to my design to instruct unlearned men ; and I must not suffer this Discourse , which was at first intended much shorter than it already is , to swell too much under my hands . SECT . III. Concerning the Antient Fathers and Writers of the Christian Church . THough Learned men may squabble about the sense of Fathers and Councils , it is very unreasonable , that unlearned men should be concerned in such Disputes , because they are not competent Judges of it ; and yet there is nothing which our Roman Disputants make a greater noise with ; among Women and Children , and the meanest sort of People , than Quotations out of Fathers and Councils , whom they pretend to be all on their side . Now as it is a ridiculous thing for them to talk of Fathers and Councils to such People , so it is very ridiculous for such People to be converted by Sayings out of the Fathers and Councils : I confess , it has made me often smile , with a mixture of pity and indignation , at the folly of it ; for what more contemptible easiness can any man be guilty of , than to change his Religion which he has been taught out of the Scriptures , and may find there if he pleases , because he is told by some honest Priest , ( a sort of men who never deceive any one ) that such or such a Father , who lived it may be they know not where nor when , and wrote they know not what , has spoke in favour of Transubstantiation , or Purgatory , or some other Popish Doctrine . And therefore let me advise our Protestant , who is not skilled in these matters , when he is urged with the Authority of Fathers , to ask them some few Questions . 1. Ask them , How you shall certainly know what the Judgment of the Fathers was ? and this includes a great many Questions , which must be resolved , before you can be sure of this : as , how you shall know that such Books were written by that Father , whose name it bears ? or that it has not been corrupted by the ignorance or knavery of Transcribers , while they were in the hands of Monks , who usurped great Authority over the Fathers , and did not only pare their Nails , but altered their very Habit and Dress , to fit them to the modes of the times , and make them fashionable ? How you shall know what the true meaning of those words are , which they cite from them ? which the words themselves many times will not discover , without the Context : How you shall know that such Sayings are honestly quoted , or honestly translated ? How you shall know whether this Father did not in other places contradict what he here says ? or did not alter his opinion after he had wrote it , without writing publick Recantations , as St. Austin did ? Whether this Father was not contradicted by other Fathers ? And in that case , Which of the Fathers you must believe ? You may add , That you do not ask these Questions at random , but for great and necessary Reasons : for in reading some late English Books both of Protestants and Papists , you find large Quotations out of the Fathers on both sides ; that some are charged with false Translations , with perverting the Fathers sense , with mis-citing his words , with quoting spurious Authors , as it seems many of those are which make up the late Speculum , or Ecclesiastical Prospective-glass ; to name no more . Now how shall you , who are an unlearned man , judge of such Disputes as these ? What Books are spurious or genuine ? whether the Fathers be rightly quoted ? and what the true sense of them is ? For my part , I know not what Answer such a Disputant could make , but to blush , and promise not to alledge the Authority of Fathers any more . It is certain , in such matters , those who are unlearned , must trust the learned ; and then , I suppose , an unlearned Protestant will rather trust a Protestant than a Popish Doctor , as Papists will rather trust their Priests that Protestant Divines ; and then there is not much to be got on either side , this way : For when a Protestant shews an inclination rather to believe a Popish than a Protestant Divine , he is certainly three quarters a Papist before-hand . Indeed unlearned Protestants , who are inquisitive and have time to read , have such advantages now to satisfie themselves even about the sense of Fathers and Councils , as it may be no Age before ever afforded : There being so many excellent Books written in English , as plainly confirm the Protestant Faith , and confute Popery , by the Testimonies and Authorities of ancient Writers ; and such men , though they do not understand Latin and Greek , are in no danger of all the Learning of their Popish Adversaries : and any man who pleases , may have recourse to such Books , and see the state of the Controversie with his own Eyes , and judge for himself ; but those who cannot do this , may very fairly decline such a trial , as improper for them . For , 2. Let our Protestant ask such Disputers , whether a plain man may not attain a sufficient knowledge and certainty of his Religion , without understanding Fathers and Councils ? If they say he cannot , ask them , how many Roman-Catholicks there are that understand Fathers and Councils ? Ask them , how those Christians understood their Religion , who lived before there were any of these Fathers & Councils ? Ask them again , whether they believe that God has made it impossible to the greatest part of Mankind , to understand the Christian Religion ? For even among Christians themselves , there is not one in an hundred thousand , who understands Fathers and Councils , and it is morally impossible they should : and therefore certainly there must be a shorter and easier way to understand Christian Religion than this , or else the generallity of Mankind , even of profest Christians , are out of all possibility of Salvation . Ask them once more , whether it be not a much easier matter for a plain honest man to learn all things necessary to Salvation , out of the Scriptures themselves , especially with the help of a wise and learned Guide , than to understand all Fathers and Councils , and take his Religion from them ? Why then do they so quarrel at Peoples reading the Scriptures , and put them upon reading Fathers and Councils ? I suppose they will grant , the Scriptures may be read a little sooner than so many Voluminous Fathers , and Labbe's Councils into the bargain ; and , I believe , most men , who try , will think , that they are more easily understood ; and therefore if Protestants , as they pretend , can have no certainty of the true sense of Scripture ▪ I am sure there is much less certainty to be had from the Fathers : A short time will give us a full view of the Scriptures , to read and understand all the Fathers , is work enough for a man's life : the Scripture is all of a piece , every part of it agrees with the rest ; the Fathers many times contradict themselves and each other : and if men differ about the sense of Scripture , they differ much more about Fathers and Councils . That it is a mighty Riddle , that those who think ordinary Christians not fit to read the Scriptures , should think it necessary for them to understand Fathers and Councils ; and yet they are ridiculous indeed to dispute with every Tradesman about Fathers and Councils , if they do not think they ought to read and understand them . The sum is , such Protestants as are not skilled in Book-learning , may very reasonably tell these men , who urge them with the Authority of Councils and Fathers , That they do not pretend to any skill in such matters , and hope it is not required of them , for if it be , they are in an ill case : the Holy Scriptures , not Fathers and Councils , is the Rule of their Faith ; if they had read the Fathers , they should believe them no farther , than what they taught was agreeable to Scripture ; and therefore whatever Opinions any of the Fathers had , it is no concern of theirs to know , if they can learn what the Doctrine of Christ and his Apostles was , without it : learned men may dispute about these things ; and they have heard learned Protestants affirm , that the Church of Rome can find none of her peculiar Doctrines in the Writings of any of the Fathers for the first three hundred Years ; and its certain , if this be true , all the later Fathers are of no Authority to establish any new Doctrine ; for there was no more Authority in the Church , to bring in any new Doctrines after three hundred Years , than there is at this day . Unlearned men may very honourably reject all dispute about Fathers and Councils ( though learned men cannot , and indeed need not , ) for if they are not bound to read Fathers and Councils , I think , they are not bound to understand them , nor to dispute about them ; and it is very unadviseably done , when they do : for it is past a Jest in so serious a matter , though otherwise it were comical enough for men to be converted by Fathers and Councils , without understanding them . CHAP. III. How to Answer some of the most popular Pretences urged by Papists against Protestants . SECT . I. 1. Concerning the Vncertainty of the Protestant Faith. OUr Popish Adversaries of late , have not so much disputed , as fenced ; have neither down-right opposed the Protestant Faith , nor vindicated their own , but have betaken themselves to some tricks and amusements , to divert and perplex the Dispute , and to impose upon the ignorant and unwary . One of their principal Arts has been to cry out of the Uncertainty of the Protestant Faith. This every body is nearly concerned in ; for there is nothing wherein certainty is so necessary , and so much desired , as in matters of Religion , whereon our eternal State depends . This has been often answered by Protestants , and I do not intend to enter into the merits of the Cause , and shew upon what a firm and sure bottom the Protestant Faith stands : this is a Cavil easily enough exposed to the scorn and contempt of all considering men , without so much trouble : For 1. Suppose the Protestant Faith were uncertain ; How is the cause of the Church of Rome ever the better ? is this a sufficient reason to turn Papists , because Protestants are uncertain ? does this prove the Church of Rome to be Infallible , because the Church of England is Fallible ? must certainty necessarily be found among them , because it is not to be found with us ? is Thomas an honest man , because John is a Knave ? These are two distinct questions , and must be distinctly proved . If they can prove our Faith uncertain , and their own certain , there is reason then to go over to them ; but if they cannot do this , they may , it may be , perswade men to renounce the Protestant Faith , but not to embrace Popery . Ask them then , What greater assurance they have of their Faith , than we have of ours ? If they tell you , their Church is Infallible ; tell them , that is another question , and does not belong to this dispute . For the Infallibility of their Church , does not follow from the Uncertainty of our Faith ; if they can prove their Church Infallible , whether they prove our Faith uncertain or not , we will at any time change Protestant Certainty for Infallibility : And if they could prove our Faith uncertain , unless they could prove their own more certain , ( though we bate them Infallibility ) we may cease to be Protestants , but shall never turn Papists . 2. Ask them , What they mean by the uncertainty of the Protestant Faith ? For this may signifie two things : either , 1. That the Objects of our Faith , are in themselves uncertain , and cannot be proved by certain Reasons : Or 2dly , That our Perswasion about these matters , is uncertain and wavering . If they mean the first , then the sense is , that the Christian Religion is an uncertain thing , and cannot be certainly proved ; for this is the whole Protestant Faith : We believe the Apostles Creed , and whatever is contained in the Writings of the Evangelists and Apostles , and this is all we believe : And I hope , they will not say these things are uncertain ; for then they renounce the Christian Religion , and Infallibility it self cannot help them out : for Infallibility cannot make that certain , which is in it self uncertain : an infallible man must know things as they are , or else he is mistaken , and ceases to be infallible ; and therefore what is certain , he infallibly knows to be certain , and what is uncertain , he infallibly knows to be uncertain : for the most certain and infallible knowledge does not change its Object , but sees it just as it is : And therefore they must allow the Objects of our Faith ; or the Protestant Faith , as to the matter of it , to be very certain , and built upon certain reason , or else their infallible Church can have no certainty of the Christian Faith. If they mean the second thing , that we have no certain perswasion about what we profess to believe : This is a great abuse to Protestants , as if we were all Knaves and Hypocrites , who do not heartily and firmly believe what we profess to believe : and a Protestant , who knows that he does very firmly and stedfastly believe his Religion , ought to reject such a Villanous Accusation as this , with indignation and scorn . Indeed it is both impudent and silly for any man to tell a Protestant , that his Faith is uncertain , ( as that signifies an uncertain and doubtful Perswasion ) when he knows and feels the contrary ; and no body else can know this but himself : In what Notion then is the Protestant Faith uncertain ? what can Faith signifie , but either the Objects of Faith , or the internal Assent and Perswasion ? The Objects of our Faith are certain , if Christian Religion be so , that is , they have very certain Evidence : our Assent and Perswasion is very certain , as that is opposed to all doubtfulness and wavering : And what certainty then is wanting to the Protestant Faith ? When they you hear any of these men declaiming about the uncertainty of the Protestant Faith , onely ask them , What they mean by the Protestant Faith ? whether the Articles of your Faith , that they are uncertain , or the Act of Faith , your internal Assent and Perswasion ? If they say , they mean the Act of Faith : Tell them , that it is a strange presumption in them to pretend to know your Heart ; that you know that best your self , whether you do firmly and stedfastly believe your Religion ; and to give them satisfaction in that point , you assure them , that you do : As for the Objects of your Faith , or what is you believe , tell them , you are a Member of the Church of England , and embrace the Doctrine of it , and there they may find your Faith both as a Christian , and as a Protestant ; and may try their skill on it , when they please , to prove any part of it uncertain , and you are ready to defend it . This is a plain and fair Answer , and I believe you will hear no more of them . For as for their common Argument to prove the uncertainty of the Protestant Faith , That there is a great variety of Opinions among Protestants , and that they condemn one another with equal confidence and assurance : Ask them , How this proves your Faith to be uncertain , either as to its Object , or as to its Assent ? May not what you believe , be very certainly true , because some men believe the contrary ? Tell them , you do not place the certainty of what you believe , upon any man's believing , or not believing it , but upon the certain reasons you have to prove it ; and therefore if they would convince you , that what you believe is not certain , they must disprove your Reasons , not meerly tell you , that other men think it false or uncertain , and believe otherwise : Thus does it prove , that you give an uncertain and doubtful Assent to what you profess to believe , because other men are very fully perswaded of the contrary ? Pray tell them , that you do not build your Assent upon other mens Perswasions , but upon the Reasons of your Faith , and while they are unshaken , you shall believe as you do , and with the same assurance , whoever believes otherwise . There are two things indeed , which this Argument proves , but they signifie nothing to weaken the Protestant Faith. 1. That all the Doctrines which are professed by some Protestants , are not certain ; for some of them must be false , when there are contradictory Doctrines maintained and professed by several Sects of Protestants ; but then no man , that I know of , ever said , that all Protestant Doctrines were certain , which I hope does not hinder but that some Protestant Doctrines may be certain ; and then the Doctrines of the Church of England may be certain , though some other Communions of Protestants have erred . 2. This Argument proves also , that men who are mistaken , may be very confidently perswaded of their mistakes , and therefore the confidence of perswasion does not prove the certainty of their Faith ; and I never heard any man say that it did : But I hope this does not prove that a man , who is certain upon evident Reasons , must be mistaken too , because men , who are certain without Reason , may mistake . And yet this very Argument , from the different and contrary Opinions among Protestants to prove the uncertainty of the Protestant Faith , signifies nothing , as to our Disputes with the Church of Rome : For ask them , what they would think of the Protestant Faith , were all Protestants of a mind ? Would their Consent and Agreement prove the Certainty of the Protestant Faith ? Then the Protestant Faith , in opposition to Popery , is very certain ; for they all agree in condemning the Errors and Corruptions of the Church of Rome ; and thus I think they get nothing by this Argument : for if the Dissentions of Protestants proves the uncertainty of their Faith , as to such matters , wherein they differ , then by the same Rule their Agreement in opposition to Popery , shews their great certainty in such matters : And this I suppose is no great Inducement to a Protestant to turn Papist . SECT . II. Concerning Protestant Mis-representations of Popery . THis has been another late Artifice of our Roman Adversaries to amuse ignorant People with a great noise of Mis-representing : That Protestant Divines have painted Popery in such horrid shapes , as to disturb the Imaginations of People , and to beget an incurable Aversion in them against Popery , without understanding what it is . I shall not now dispute this matter over again : There has been so much of late said of it , and this Pretence so shamefully baffled , in answe● both to the Representer , and to Monsieur Meaux's Exposition , that I am apt to think , they themselves could be very glad that it had never been mentioned , or could now be forgot ; and therefore referring the inquisitive Readers to those late Books , wherein they will find this Controversie fairly stated , I have some few things to add , which are plain and obvious to every body ; and that both with reference to the Probability of this Charge , and to the Consequences of it . First , As to the Probability of this Charge . Now , 1. Ask them , Whether the first Reformers charged the Church of Rome with such Doctrines and Practices as they were not guilty of ? We have not , that I know , of , increased our Charge against the Church of Rome in this Age ; if there has been any difference , we have rather been more favourable and candid in our Censures of some of their Doctrines , than the first Reformers were . Now is it likely that the first Reformers should charge the Church of Rome wrongfully ? No man can be a Mis-representer , but either out of ignorance or design ; which of these then can we , with any Probability , charge the first Reformers with ? As for Ignorance , is it a probable thing , that Luther , Melancthon , Oecolampadius , Zuinglius , Bucer , Calvin , or to come to our own English Reformers , that Archbishop Cranmer , and others , who had all been Papists themselves , should be ignorant what was taught and practised in the Church of Rome ? It is now thought in this very Cause a very considerable Proof , that Protestants do Mis-represent Papists , because some Papists deny such Doctrines and Practices as Protestants charge them with ; and , say they , can you think that Papists do not understand their own Religion better than Protestants do ? Now though this may be made a Question , and I am very apt to think , that compare the Learned and the Unlearned Protestants and Papists together , there are more Protestants than Papists , who understand Popery ; and not only Experience verifies this , but there is a plain reason why it should be so ; because it is the Principle of Protestants , that they must neither believe nor disbelieve any thing , without understanding it ; but an implicite Faith in the Church governs the unlearned Papists , and many of those who should be learned too . But let that be as it will , this Argument signifies nothing to our first Reformers : for if Papists may be presumed to understand their own Religion , the first Reformers , who were all educated in Popery , might be as well presumed to understand what Popery then was ; and therefore there can be no reason to suspect that they Mis-represented Popery out of Ignorance . Nor is it more probable , that they should Mis-represent Popery out of Interest and Design : for if they were conscious to themselves , that Popery was not so bad as they represent it to be , why should they themselves have set up for Reformers ? and what hope could they have , that at that time , when Popery was so well known , they should perswade the World to believe their Mis-representations ? Was it so desirable a thing for men to bring all the Powers of the Church and Court of Rome upon themselves , meerly to gratifie a Mis-representing humour ? Do these men remember what our Reformers suffered , for opposing Popery ? the loss of their Estates , their Liberties , their Lives , all the Vengeance of a blind and enraged Zeal ? And did they undergo all this with such constancy and Christian patience , only for the sake of telling Lyes , and raising scandalous Reports of the Church of Rome ? We think it a very good Argument , that the Apostles and first Preachers of Christianity were very honest men , and had no design to cheat the World , because they served no worldly Interest by it ; but chearfully exposed themselves to all manner of Sufferings in Preaching the Gospel : and why does not the same Argument prove our first Reformers to be honest men , and then they could not be wilful Mis-representers ? Nay , if we will but allow them to have been cunning men ( and it is evident , they did not want wit ) they would never have undertaken so hopeless a design , as to run down Popery meerly by Mis-representing it ; when , had their Exceptions against Popery been onely Mis-representations of their own , all the World could have confuted them : had the first Reformers been onely Mis-representers , can we think , that they could have imposed upon such vast numbers of Men , Learned and Unlearned , who knew and saw what Popery was ? They were no Fools themselves , and therefore could not hope to impose such a Cheat upon the World. 2. Ask them again , How old this Complaint is , of Protestant Mis-representations of Popery ? how long it has been discovered , that Popery has been thus Abused and Mis-represented ? were the first Reformers charged with these Mis-representations by their Adversaries in those days ? did they deny , that they gave Religious Worship to Saints , and Angels , and the Virgin Mary , to Images and Reliques ? did they cry out of Mis-representations , when they were charged with such Doctrines and Practices as these ? or did they defend them , and endeavour to answer those Arguments which the Reformers brought against them ? And yet methinks if Popery had been so grosly Mis-represented by the Reformers , this would as soon have been discovered by the Learned Papists of those days , as by our late Representer ; but it is most likely they did not then think Popery so much Mis-represented , for if they had , they would certainly have complained of it : So that the high improbability of the thing , is a sufficient Reason to Unlearned Protestants , to reject this Charge of Protestant Mis-representations of Popery , as nothing else but a Popish Calumny against Protestants ; and to conclude , that if Popery be Mis-represented now , it is onely by themselves , and that is the very truth of the Case . Secondly , Let us consider this Charge of Mis-representations in the Consequences of it : It would a little puzzle a man to guess , what service they intend to do the Church of Rome by it . For , 1. By complaining of such Mis-representations of Popery , they plainly confess , that those Doctrines and Practices , which we charge the Church of Rome with , are very bad , and fit to be rejected and abhorred of all Christians . This the Representer himself confesses , and is very Copious and Rhetorical upon it . Now this is of mighty dangerous consequence ; for if it appears , that we have not Mis-represented them , that the Doctrines and Practices we charge them with , are truly the Doctrines and Practices of the Church of Rome , then by their own confession , Popery is a very bad Religion , and to be rejected by Christians : Then there was a very just reason for our Separation from the Church of Rome , and we are no longer either Schismaticks or Hereticks ; and if the Cause be put upon this Issue , we need desire no better Vindication of the Church of England : for if they cannot prove us Hereticks or Schismaticks , till they can prove us Mis-representers , I believe , we are pretty secure for this Age. 2. These men , who complain so much of Mis-representing , endeavour to make the Doctrines of the Church of Rome , look as like Protestant Doctrines , as possibly they can , as if there were little or no difference between them : Now methinks this is no great reason for a Protestant to turn Papist , that the Popish Faith is so much the better , the nearer it comes to the Protestant Faith. The truth is , the chief Mystery in this late Trade of Representing and Mis-representing , is no more but this , to joyn a Protestant Faith with Popish Practices ; to believe as Protestants do , and to do as Papists do . As to give some few instances of this in the Papist Mis-represented and Represented . The Papist Represented , believes it damnable to Worship Stocks and Stones for Gods , to Pray to Pictures or Images of Christ , the Virgin Mary , or any other Saints . This is good Protestant Doctrine : but then this Papist says his Prayers before an Image , Kneels and Bows before it , and pays all external Acts of Adoration to Christ and the Saints , as represented by their Images ; though it is not properly the Image he honours , but Christ and his Saints by the Images . Which is down-right Popery in Practice . Thus he believes it is a most damnable Idolatry , to make Gods of men , either living or dead . Which is the Protestant Faith : but yet he prays to Saints , and beggs their Intercession , without believing them to be Gods , or his Redeemers ; which is Popery in Practice . He believes it damnable , to think the Virgin Mary more powerful in Heaven than Christ. Which is Protestant Doctrine : but yet he prays to Her ostner than either to God or Christ , says ten Ave-Maries for one Pater Noster ; which is a Popish Devotion . He believes it unlawful to commit Idolatry , and most damnable to Worship any Breaden God. Which is spoke like a Protestant ; but yet he pays Divine Adoration to the Sacrament , which is done like a Papist . And thus in most of those thirty seven Particulars of the double Characters of a Papist Mis-represented , his great Art is to Reconcile a Protestant Faith with Popish Practices . So that this new way of Representing Popery , is no reason to a Protestant to alter his Faith , because , it seems , they believe in many things just as we do ; but , I think , it is a very great reason for a Papist to alter his Practice , because a Protestant Faith and Popish Worship do not very well agree . Those who would not make Gods of Stocks and Stones , of dead Men and Women , had certainly better not Worship them , which is the most certain way not to make them Gods ; and those who think it such damnable Idolatry to Worship a Breaden God , in my Opinion , are on the safer side not to Worship the visible Species of Bread in the Eucharist . Let but our Protestant observe this , That when they would Represent Popery most favourably , they either say what Protestants do , or something as like it , as they can , and he will see no reason , either to change his Faith or his Practice . The END . Books lately Printed for Will. Rogers . THE Doctrines and Practices of the Church of Rome , truly Represented ; in Answer to a Book intituled , A Papist Misrepresented , and Represented , &c. Quarto . An Answer to a Discourse intituled , Papists protesting against Protestant Popery ; being a Vindication of Papists not Misrepresented by Protestants : And containing a particular Examination of Monsieur de Meaux , late Bishop of Condom , his Exposition of the Doctrine of the Church of Rome , in the Articles of Invocation of Saints , Worship of Images , occasioned by that Discourse . Quarto . An Answer to the Amicable Accommodation of the Difference , between the Representer and the Answerer . Quarto . A View of the whole Controversie , between the Representer and the Answerer ; with an Answer to the Representer's last Reply ; in which are laid open some of the Methods , by which Protestants are Misrepresented by Papists . Quarto . The Doctrine of the Trinity , and Transubstantiation , compared as to Scripture , Reason , and Tradition ; in a new Dialogue between a Protestant and a Papist , the first Part : Wherein an Answer is given to the late Proofs of the Antiquity of Transubstantiation , in the Books called , Consensus Veterum , and Nubes Testium , &c. Quarto . The Doctrine of the Trinity , and Transubstantiation , compared as to Scripture , Reason , and Tradition in a new Dialogue between a Protestant and a Papist , the Second Part : Wherein the Doctrine of the Trinity is shewed to be agreeable , to Scripture and Reason , and Transubstantiation repugnant to both , Quarto . An Answer to the Eighth Chapter of the Representer's Second Part , in the first Dialogue , between him and his Lay-Friend . Of the Authority of Councils , and the Rule of Faith. By a Person of Quality : With an Answer to the Eight Theses , laid down for the Tryal of the English Reformation ; in a Book that came lately from Oxford . Sermons and Discourses , some of which never before Printed : The Third Volume . By the Reverend Dr. Tillotson Dean of Canterbury , Octavo . A Manual for a Christian Souldier , Written by Erasmus , and Translated into English , Twelves . A new and easie Method to learn to Sing by Book ; whereby one ( who hath a good Voice and Ear ) may without other help , learn to Sing true by Notes . Design'd chiefly for , and applied to , the promoting of Psalmody ; and furnished with Variety of Psalm-Tunes in Parts , with Directions for that kind of Singing . A Perswasive to frequent Communion in the Sacrament of the Lord's Supper . By John Tillotson , Dean of Canterbury , in Octavo , Price Three Pence . A Discourse against Transubstantiation . In Octavo . Price Three Pence . The State of the Church of Rome when the Reformation began , as it appears by the Advices given to Paul III. and Julius III. by Creatures of their Own. With a Preface leading to the matter of the Book . Quarto . A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first Letter to Mr. G. The Reflecter's Defence of his Letter to a Friend , against the Furious Assaults of Mr. I. S. in his second Catholic Letter . In four Dialogues . Quarto . A Sermon Preached at the Funeral of the Reverend Benj. Calamy , D.D. and late Minister of St. Lawrence-Jury , Lond. Jan. 7th , 1685 / 6. By W. Sherlock , D. D. Master of the Temple . A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion , from the Charge of Agreement with the Church of Rome . In Answer to a late Pamphlet , Intituled , An Agreement between the Church of England and the Church of Rome , evinced from the Concertation of some of her Sons with their Brethren the Dissenters . By William Sherlock , D. D. Master of the Temple . Imprimatur Liber cui Titulus , The Second Part of the Preservative against Popery . May 3. 1688. Guil. Needham , R. R. in Christo P. ac D.D. Wilhelmo Archiepisc. Gant. à Sacr. Domest . The Second Part OF THE Preservative AGAINST POPERY : Shewing how Contrary POPERY is to the True Ends OF THE Christian Religion . Fitted for the INSTRUCTION OF Vnlearned PROTESTANTS . By WILLIAM SHERLOCK , D.D. Master of the Temple . LONDON : Printed for William Rogers , at the Sun over against St. Dunstan's Church in Fleet-street . M DC LXXXVIII . Part II. THE PRESERVATIVE AGAINST POPERY . CHAP. IV. Some Directions relating to particular Controversies . THose who would understand the particular Disputes between us and the Church of Rome , must of necessity read such Books as give the true State of the Controversie between us , and fairly represent the Arguments on both sides ; and where such Books are to be met with , he may learn from a late Letter , Entituled , The Present State of the Controversie between the Church of England and the Church of Rome , Or an Account of Books written on both sides . But my present Design is of another nature , to give some plain and easie Marks and Characters of true Gospel Doctrines ; whereby a man , who has any relish of the true Spirit of Christianity , may as certainly know Truth from Error in many cases , as the Palate can distinguish Tasts . There are some things so proper to the Gospel , and so primarily intended in it , that they may fitly serve for distinguishing marks of true Evangelical Doctrine : I shall name some of the chief , and Examine some Popish Doctrines by them . SECTION 1. Concerning IDOLATRY . 1. ONE principal intention of the Gospel , was more perfectly to extirpate all Idolatry ; For this purpose the son of God was manifested to destroy the works of the devil , that is , not only all Sin and Wickedness , but the very Kingdom of Darkness ; that Kingdom the Devil had erected in the world , the very Foundation of which was laid in Idolatrous Worship . To this purpose Christ has expresly taught us , that there is but one God , and has more perfectly instructed us in the nature of God : For no man hath seen God at any time , but the only begotten son , who is in the bosom of the father , he hath declared him . Ignorance was the Mother of Pagan Idolatry , because they did not know the true God , they Worshipped any thing , every thing , for a God ; and therefore the most effectual course to cure Idolatry , was to make known the true God to the world : for those men are inexcusable who know the true God , and Worship any thing else . Tho' indeed according to some mens Divinity , the knowledge of the true God cures Idolatry , not by rooting out Idolatrous Worship , but by excusing it ; by making that to be no Idolatry in a Christian , who knows God , which was Idolatry in a Heathen , who did not know him : for if ( as some say ) none can be guilty of Idolatry , who acknowledge one Supream Being ; then the Heathens , when once they were instructed in the knowledge of the one true God , might have Worshipped all their Country Gods , which they did before , without being guilty of Idolatry ; which is , as if I should say , that man is a Rebel , who through mistake and ignorance owns any man for his Prince , who is not his Prince ; but he , is no Rebel , who knows his lawful Prince , and pays Homage to another , whom he knows not to be his Prince . And therefore our Saviour confines all Religious Worship to God alone : Thou shalt worship the Lord thy God , and him only shalt thou serve : It is his Answer to the Devil , when he tempted him to fall down and worship him , but he gives such an answer as excludes all Creatures , not only bad but good Spirits , from any share in Religious Worship : Our Saviour does not deny to worship him meerly because he was the Devil , ( tho' that a man may do without the guilt of Idolatry , who knows him to be the Devil , if those men are in the right , who allow nothing to be Idolatry , but to worship some Being for the Supreme God , who is not Supreme ; for then you may worship the Devil without the guilt of Idolatry , if you do not believe him to be the Supreme God ) but our Saviour's reason for not worshipping him was , because we must Worship none but God. Which is as good a reason against the worship of the most glorious Angel , as of the Devil himself : Nay , our Saviour denies to worship him , though the Devil made no terms with him , about the kind or degrees of Worship : He does not require him to offer Sacrifice to him , ( which is the only Act of Worship the Church of Rome appropriates to the Supreme God ) but only to bow down before him , as an expression of Religious Devotion ; he did not demand that degree of Worship , which the Church of Rome calls Latria , and appropriates to the Supreme God : nay , he confesses that he was not the Supreme God , for he does not pretend to dispose of the Kingdoms of the World in his own right , but says , they were given to him , and he had power to give them to whom he pleased ; in which he acknowledges , that he had a Superiour , and therefore could not in the same breath desire to be owned and worshipped as the Supreme . But our Saviour denies to give him this inferiour degree of Worship , and thereby teaches us , that no degree of Religious Worship must be given to any Being , but the Supreme God. And because Mankind were very apt to worship inferiour Daemons , as believing them to have the care of this lower World , and that it was in their power to do great good to them , to answer their Prayers , and to mediate for them with the Superiour Deities , or with the Supreme God , if they believed one Supreme , which appears to be a received Notion among them : to prevent this kind of Idolatry , God advances his own Son to be the universal Mediator , and the Supreme and Soveraign Lord of the World ; that all Mankind should make their Addresses and Applications to him , and offer up their Prayers only in his Name ; that in him they should find acceptance , and in no other name . Which was the most effectual way to put an end to the Worship of all inferiour Deities , and Creature-Patrons and Advocates ; for when we are assured , that no other Being can Mediate for us with effect and power , but only Christ , it is natural to Worship no other Mediator but him , who being the eternal Son of God , may be worshipped without danger of Idolatry . Thus St. Paul tells us , That tho' the Heathen world had Gods many and Lords many , yet to us there is but one God the Father , and one Lord Jesus Christ : One Supreme and Soveraign Deity , and one Mediator between God and men . Now this being so apparently one end of Christ's coming into the World to Suppress the Idolatry of Creature-Worship , and to confine all Religious worship to one Supreme Being , in opposition to the many Gods of the Heathens , and to teach us to make our Applications to this one God by one Mediator , in opposition to the worship of inferiour Deities ; can any man imagine , that the worship of Saints and Angels , and the Virgin Mary , can be any part of the Christian Religion ? For how dear soever they are to God , they are but his Creatures , and if Soveraign Princes will not receive their greatest Favourites into their Throne , much less will God. If God under the Gospel dispensation has taken care to prevent the Worship of inferiour Beings , by appointing his own Son to be our only Mediator and Advocate , can we imagine , that he ever intended we should offer up our Prayers to other Mediators ? If he had liked the Mediation of Creatures , would he have given his own Son to be our Priest and our Mediator ? Whatever fair pretences may be made for this , it apparently contradicts the Gospel-dispensation ; for if we must own but one God , he alone must be worshipped ; if we have but one Mediator , we must offer up our Prayers only in his Name and Intercession . The Religious Worship of Creatures is Idolatry , and if God intended to root Idolatry out of the World , by the Gospel of Christ , he could never intend to set up the Worship of Saints , and the Virgin Mary , which tho' it have not all the aggravations of Pagan Idolatry , yet is Creature-worship . Thus we know , how fond the Heathens were of material Images and Pictures , to represent their Gods as visibly present with them ; and to receive Religious Worship in their stead : not that they did believe their Gods to be Corporeal , or that their Corporeal Images were proper Likenesses of their Gods , in which a late Author places the whole of Idolatry , which I confess was agreeable enough to his design , to find out such a Notion of Idolatry , as it may be no Persons in the World were ever guilty of , and then he might excuse , whom he pleased from Idolatry : But the Heathens were not such great Sots , as this account makes them , as the Learned Founder of all Anti-Catholick , and Anti-christian Principles ( as this Author is pleased to stile a very great man , whose Name will be Venerable to future Ages ) has abundantly proved . But they wanted some material Representations of their Gods , in which they might as it were see them present , and offer up their Petitions to them , and court them with some visible and sensible Honours . Now to cure this Idolatry , tho' God would not allow any Images or Pictures for Worship , yet by the Law of Moses he appoints them to build an House or Temple for himself , where he would dwell among them , and place the Symbols of his Presence ; there was the Mercy-seat , and the Cherubims covering the Mercy-seat , and there God promised Moses to meet with him , and to commune with him from between the two Cherubims , which are upon the ark of the testimony . Now this was a Symbolical Representation of God's Throne in Heaven , where he is surrounded with Angels , as we know , the Holy of Holies itself was a Figure of Heaven ; and therefore the Jews , when they were absent from the Temple , prayed towards it , and in the Temple ( as is thought ) towards the Mercy-seat , as the place of God's peculiar Residence ; as now when we pray , we lift up our eyes and hands to Heaven , where God dwells : So that under the Law God had a peculiar place for Worship , and peculiar Symbols of his Presence , but no Images to represent his Person , or to be the Objects of Worship : I know some Roman Doctors would fain prove the Cherubims to have been the Objects of Worship , and which is more wonderful , a late Bishop of the Church of England has taken some pains to prove the same , and thereby to justifie the Worship of Images in the Church of Rome ; and before I proceed , I shall briefly Examine what he has said in this Cause . One would a little wonder , who reads the Second Commandment , which so severely forbids the Worship of Images , that God himself should set up Images in his own Temple as the Objects of Worship ; and a modest man would have been a little cautious , how he had imputed such a thing to God , which is so direct a contradiction to his own Laws . That the Cherubims were Statues or Images , whatever their particular Form was , I agree with our Author , and that is the only thing I agree with him in : For , 1. That they were Sacred Images set up by God himself , in the place of his own Worship , I deny . For the Holy of Holies , where the Ark was placed , and the Mercy-seat over the Ark , and the Cherubims at the two ends spreading their Wings , and covering the Mercy-seat , was not the place of Worship , but the place of God's Presence . The place of Worship is the place wherein men worship God ; now it is sufficiently known , that none of the Jews were permitted to go into the Holy of Holies , nor so much as to look into it , and therefore it could not be the place of their Worship : the Holy of Holies was the Figure of Heaven , and therefore could be no more the place of Worship to the Jews , than Heaven now is to us , while we dwell on Earth . The High Priest indeed entered into the Holy of Holies once a year , with the Blood of the Sacrifice , which was a Type of Christ's entring into Heaven with his own Blood , and yet the Priest went thither not to Worship , but to make an Atonement ; which I take to be two very different things ; however if you will call this Worship , it has no relation to any Worship on Earth , but to what is done by Christ in Heaven , of whom the High Priest was a Type . And this , I think , is a demonstration , that the placing of Cherubims to cover the Mercy-seat in the Holy of Holies , does not prove the lawful use of Images in Temples or Churches , or in the Worship of God on Earth ; if it proves any thing , it must prove the Worship of God by Images in Heaven , of which the Holy of Holies was a Figure ; and if any man can be so foolish as to imagine that , let them make what they please of it , so they do but excuse us from worshipping God by Images on Earth . 2. That these Cherubims were the most solemn and sacred part of the Jewish Religion ; that nothing is more remarkable in all the old Testament , than the honour done to the Cherubims , that an outward worship was given to these Images , as Symbols of the Divine presence , that the High Priest adored these Cherubims once a year , as this Author asserts , I utterly deny ; and he has not given us one word to prove it . For the Cherubims were so far from being the most solemn and sacred part of the Jewish Religion , that they were no part at all of it , if by Religion he means Worship ; for there was no regard at all had to the Cherubims in the Jewish Worship ; and it is so far from being remarkable in the Old Testament , that there is not the least footstep or intimation of any honour at all done to the Cherubims : There is nothing in Scripture concerning them , but the command to make them , and place them at the two ends of the Mercy-Seat ; and that God is said to dwell between the Cherubims , and to give forth his Oracles and Responses from that place : but I desire to learn , where the Jews are commanded to direct their Worship to or towards the Cherubims ? where the High Priest is commanded to adore the Cherubims once a year ? or what Protestant grants he did so , as this Author insinuates ? He supposes the Cherubims to have been the Symbols of Gods presence , and his representations , and that the Jews directed their worship to them as such , and that is to worship God by Images , or to give the same Signs of Reverence to his Representations , as to himself : but how does it appear , that the Cherubims were the Symbols of Gods presence ? God indeed is said to sit between the Cherubims , and he promised Moses to commune with him from between the Cherubims , but the Cherubims were no Symbols of Gods presence , much less a representation of him : if any thing was the Symbolical presence of God , it was the Mercy Seat , which was a kind of Figurative Throne , or Chair of State ; but the Cherubims were only Symbolical representations of those Angels , who attend and encompass Gods Throne in Heaven , and were no more representations of God , or Symbols of his presence , then some great Ministers of State are of the King ; as this Author himself acknowledges , when he makes the four beasts in the Revelations ( Rev. 4.6 , 7. ) which stood round about the Throne , to be an allusion to the representation of the immediate Divine Presence in the Ark by the Cherubims ; if he had said to the Cherubims covering the Mercy Seat , which was his Figurative Throne , and where he was invisibly present , without any visible Figures or Symbols of his presence , he had said right : for the Cherubims which covered the Mercy Seat , were no more Symbols of Gods Presence , than the four Beasts , which stood before the Throne , are the presence of God ; or then some great Courtiers or Ministers of State , who attend the King , are the presence of the King ; They attend the King , where ever he is , and so may be some sign of his presence , but are not a symbolical presence , as a Chair of State is . But it seems our Author imagined , that the Cherubims were such Symbols of Gods presence , and such representations of him , as Images were of the Pagan Gods , and therefore might be worshipped with the same signs of reverence , as God himself was ; according to Aquinas's Rule , that the Image must be worshipped with the same Worship , which is due to the Proto-type , or that Being whose Image it is , which is such old Popery , as Monsieur De Meaux , and the Representer cry shame of ; well , But how does he prove , that any Worship was directed to these Cherubims ? I can find no proof he offers for it , but David's Exhortation ( as he calls it ) to the People , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour the Ark ( he should have said worship ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bow down to , or worship his Footstool , for it , or he , is holy . Now suppose this did relate to the Ark , What is that to the Cherubims ? When but four Pages before , he tells us , that the Ark is called God's Footstool , and the Cherubims his Throne ; How then does David's Exhortation to worship the Ark , which is God's Footstool , prove that all their Worship , must be directed to the Cherubims , which are his Throne ? It is pitty , that great Wits have but short Memories . And yet I fancy , our Author would have been much troubled to prove the Ark to be meant by God's Footstool ; for the Ark was in the Holy of Holies , which was a figure of Heaven ; and neither the Heaven , nor any thing in it , but the Earth , is in Scripture called God's Foot-stool ; and the Psalmist expresly applies it to Zion , and to the Holy Hill , which , I will not prove , was not the Ark. And this I suppose is a sufficient confutation of his Exposition of the words , To bow down to , or worship his foot-stool ; for I believe he did not think that Mount Zion , or the Holy Hill , was the object of worship , or the symbol of God's presence ; but there God was present , and that was reason enough to worship at his foot-stool , and at his holy hill ; as our English Translation reads it . But now suppose the Jews were to direct their Worship towards the Mercy-seat , which was covered with the Cherubims , where God had promised to be present ; how are the Cherubims concerned in this Worship ? The worship was paid only to God , though directed to God , as peculiarly present at that place ; which is no more , than to lift up our Eyes and Hands to Heaven , where the Throne of God is , when we pray to him : I grant , that bowing to , and bowing towards any thing , as the Object of Worship , is the very same , as this Author observes ; and therefore had the Jews either bowed to or towards the Cherubims , as the Objects of their Worship , as the Papists bow to or towards their Images , they had been equally guilty of Idolatry , and the breach of the second Commandment ; but when bowing To signifies bowing to an object of Worship , and bowing towards signifies bowing to this Object of Worship , only towards such a place , where he is peculiarly present , this makes a great difference ; and this was all the Jews did at most , if they did that ; they bowed to God towards the Mercy-seat , where he dwelt , without any regard to the Cherubims or Mercy-seat , as the Object of Worship , which was as invisible to the Jews then , as the Throne of God and the Angels in Heaven are now to us ; and we may as well say , that those who lift up their eyes and their hands to Heaven , when they pray to God , worship the Angels , who incircle his Throne , because they know that the Angels are there ; as say , that the Jews worshipped their invisible Cherubims , because they knew that the Cherubims were there : For is there any necessity that the Jews must worship whatever they knew , was in the Holy of Holies , because they worshipped God towards that place , any more than there is , that we must worship whatever we know to be in Heaven , when we direct our Worship to God in Heaven ? Men , I grant , may worship an unseen Object , for so we all worship God , whom we do not and cannot see ; but it is a good argument still , that the Cherubims were not intended by God for the Objects of Worship , because they were concealed from the Peoples sight ; for I believe the World never heard before of worshipping invisible Images : The original intention of Images , is to have a visible Object of Worship ; for an invisible Image can affect us no more than an invisible God ; and if our Author had consulted all the Patrons of Image-worship , whether Pagan or Popish , he would have found most of the reasons they alleadge for this Worship to depend on sight , and therefore whatever he thought , are all lost when a man shuts his eyes . A man who directs his worship to an Image , may be an Idolater in the dark , and with his eyes shut ; but as blind as Idolaters are , there never had been any Image-worship , had their Images been as invisible as their Gods ; and therefore sight has more to do in this matter , than our Author was aware of . But it seems the High-Priest once a Year did see these Cherubims , and adore and worship them . But this is another mistake : for the Jews did believe , that the High-Priest never saw the Cherubims or Mercy-seat , even when he went once a Year into the Holy of Holies ; and they have great reason for what they say , since God expresly commanded , That when he went into the Holy of Holies , he should take a censer full of burning coals of fire from off the altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the veil : And he shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the mercy-seat , that is upon the testimony , that he die not , 16. Levit. 12 , 13. which shews that the Cherubims and Mercy-seat were to be covered with a Cloud of Incense , and to become as invisible to the High-Priest within the Veil , as to the People without it . But suppose the High-Priest did see the Cherubims , when he entred within the Veil , I have one plain Argument to prove that he did not worship them , not only because no act of Worship was commanded him when he went into the Holy Place , but because as the Holy of Holies was the figure of Heaven , and the Cherubims the types of Angels , who stand about the Throne of God ; so the High-Priest entring into the Holy of Holies , was the type of Christ ascending into Heaven with his own Bloud ; and therefore the High-Priest must do nothing in the Holy of Holies , but what was a proper figure and type of what Christ does in Heaven : and then he must no more worship the Cherubims , which covered the Mercy-seat , or the Typical Throne of God , than Christ himself , when he ascended to Heaven , was to worship the Angels , who stand about the Throne . So that notwithstanding God's command to make two Cherubims , and to place them at the two ends of the Mercy-seat in the Holy of Holies , all Image-Worship was strictly forbid by the Law of Moses ; and God has provided the most effectual remedy against it by the Incarnation of his Son : Mankind have been always fond of some visible Deity , and because God cannot be seen , they have gratified their Superstition by making some visible Images and Representations of an invisible God : now to take them off from mean corporeal Images and Representations , which are both a dishonour to the Divine Nature , and debase the minds of men , God has given us a visible Image of Himself , has cloathed his own eternal Son with Humane Nature , who is the brightness of his Father's glory , and the express image of his person , 1. Hebr. 3. And therefore St. John tells us , That the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the Father , full of grace and truth , 1 John 14. And for this reason when Philip was desirous to see the Father , Shew us the Father and it sufficeth ; Christ tells him , that the Father is to be seen onely in the Son , who is his visible Image and Glory ; Jesus saith unto him , Have I been so long time with you , and yet hast thou not seen me Philip ? He that hath seen me , hath seen the Father , and how sayest thou then , Shew us the Father ? 14 John 8 , 9. This was one end of Christ's Incarnation , that we might have a visible Deity , a God Incarnate to represent the Father to us , who is the living and visible Image of God ; and there could not be a more effectual way to make men despise all dead material Representations of God , than to have God visibly represented to us in our own Nature . It is true , Christ is not visible to us now on earth , but he is visible in Heaven , and we know , he is the only visible Image of God , and that is enough to teach us , that we must make and adore no other . He is as visible to us in Heaven , as the Mercy Seat in the Holy of Holies was to the Jews , and is that true propitiatory of which the mercy seat was a Type and Figure , 3 Rom. 25. Him hath God set forth to be a propitiation through Faith in his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mercy-seat , as that word is used , 9 Heb. 5. He is the natural Image of God , and his Mercy-seat , or Presence and Throne of Grace , he is his visible Image , tho' he cannot be seen by us , for the Typical Mercy Seat in the Holy of Holies , did praefigure , that his residence should be in Heaven , and therefore invisible to us on earth , but there we may see him by Faith , and there he will receive our Prayers , and present them to his Father . Now then to sum up this Argument : since it was one main design of Christs appearance , to root all the remains of Idolatrous Worship out of the world , is it credible , that the Worship of Saints and Angels , and the Virgin Mary ; the worship of Images and Reliques , as it is practised in the Church of Rome , should be any part of Christian Worship , or allowed by the Gospel of our Saviour ? If Creature-worship , and Image-worship were so offensive to God , here is the Worship of Creatures , and Images still , and therefore all the visible Idolatry , that ever was practised in the world before : All that they can pretend is , that they have better Notions of the Worship of Saints , and Angels , and Images , than the Heathens had : but whether they have or no , will be hard to prove : The Pagan Philosophers made the same Apologies for their Worship of Angels , and Daemons , and Images , which the Learned Papists now make , and whether unlearned Papists have not as gross Notions about their Worship of Saints and Images , as the unlearned Heathens had , is very doubtful , and has been very much suspected by learned Romanists themselves : But suppose there were some difference upon this account , can we think , that Christ , who came to root out all Idolatrous Worship , intended to set up a new kind of Creature-Worship and Image-Worship in greater pomp and glory than ever , and only to rectifie mens Opinions about it ? Suppose the Idolatry of Creature-Worship and Image-Worship , does consist onely in mens gross Notions about it ; yet we see under the Law to prevent and cure this , God did not go about to rectifie their Opinions of these things , but absolutely forbids the Worship of all Images , and of any other Being but himself , which methinks he would not have done , had there been such great advantages in the Worship of Saints , and Angels , and Images , as the Romanists pretend : and when God in the Law of Moses forbad all Creature and Image Worship , can we think , that Christ who came to make a more perfect Reformation , should only change their Country Gods into Saints and Angels , and the Virgin Mary , and give new names to their Statues and Images ? Which whatever he had taught about it , instead of curing Idolatry , had been to set up that same kind of Worship , which the Law of Moses absolutely forbad , and condemned as Idolatry . When God to cure the Idolatrous Worship of inferiour Daemons , as their Mediators and Advocates with the Supreme God , sent his own Son into the World to be our Mediator , can we think , that he intended after this , that we should worship Angels , and Saints , and the Virgin Mary , as our Mediators ? When God has given us a visible Image of himself , his Eternal and Incarnate Son , whom we may Worship and Adore , did he still intend , that we should worship material and sensible Images of Wood or Stone ? By the Incarnation of his own Son , God did indeed take care to rectifie mens mistakes about Creature-Worship , and to cut off all pretences for it : Those who pleaded that vast distance between God and men , and how unfit it was , that Sinners should make their immediate approaches to the Supreme God , and therefore worshipped inferiour Daemons as middle Beings between God and man , have now no pretence for this , since God has appointed his own Son to be our Mediator : Those who worshipped Images as the visible Representations of an invisible God , have now a visible Object of Worship , a God Incarnate , a God in the nature and likeness of a Man ; and though we do not now see him , yet we have the notion of a visible God and Mediator to whom we can direct our Prayers in Heaven , which is satisfaction enough even to men of more gross and material Imaginations , without any artificial and senseless Representations of the Deity : And was all this done , that men might worship Creatures and Images without Idolatry ? or rather was it not done to cure mens inclinations to commit Idolatry with Creatures and Images ? Whoever believes that the Gospel of our Saviour was intended as a Remedy against Idolatry , can never be perswaded , that it allows the Worship of Saints and Images ; which if it be not Idolatry , is so exactly like it in all external appearance , that the allowance of it does not look like a proper cure for Idolatry . SECT . II. Concerning the great Love of GOD to Mankind , and the Assurances of Pardon and Forgiveness which the Gospel gives to all Penitent Sinners ; which are much weakned by some Popish Doctrines . 2. THe Gospel of Christ was intended to give the highest demonstration of God's Love to Mankind , and the greatest possible Security to all humble penitent Sinners , of the Forgiveness of their Sins : Hence the Gospel is called the Grace of God , and the Gospel of Grace , as being a Dispensation of Love and Goodness ; and therefore whatever lessens and disparages the Gospel-Grace , can be no Gospel-Doctrine . As to consider this particularly . The Gospel magnifies the Grace of God in giving his own Son for us : God so loved the world ; that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life , 3 John 16. In this was manifested the love of God towards us , because that God sent his only begotten Son into the world , that we might live through him . Herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins , 1 John 4.9 , 10. And St. Paul assures us , that this is such a glorious manifestation of God's love , as will not suffer us to doubt of any other expressions of his Goodness : He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? 8 Rom. 32. So that the Gospel of our Saviour gives us much higher demonstrations of God's love and goodness , than either the Light of Nature , or the Law of Moses did . Love is the prevailing Attribute of God under the Gospel-dispensation , For God is love , and he that dwelleth in love , dwelleth in God , and God in him , 1 John 4.16 . Thus the Gospel of Christ gives a humble Penitent as great assurance of Pardon , as his own guilty Fears can desire ; for Repentance and Remission of Sins is preached in the Name of Christ : He has expiated our Sins by the Sacrifice of his Death , God commendeth his love towards us , in that while we were yet sinners , Christ died for us , much more then being justified by his bloud , we shall be saved from wrath through him ; for if when we were enemies we were reconciled unto God by the death of his Son , much more being reconciled we shall be saved by his life , 5 Rom. 8 , 9 , 10. For as he was delivered for our Offences , so he was raised again for our Justification ; And him hath God exalted to be a Prince and a Saviour to give repentance unto Israel , and remission of sins . So that if any man sin , we have an Advocate with the Father , Jesus Christ the righteous , who is able to save all them to the uttermost , that come unto God by him , seeing he ever liveth to make intercession for them , 7 Heb. 25. These are the fundamental Doctrines of Christianity , and therefore nothing can be a Gospel-Doctrine , which weake●s or overthrows them . Let us then examine the Popish Doctrine of Purgatory , and the Invocation of Saints and Angels as our Mediators with God , and see how they are reconcileable with the Gospel-notion of God's love , and that security it gives us of Pardon through the Merits and Intercession of Christ. 1. Let us consider the Doctrine of Purgatory , which is but the outward Court or Region of Hell , where the Punishments are as severe as in Hell itself , only of a less continuance ; and yet as short as they are , they may last many hundred , nay thousand Years , unless their Friends and the Priests be more merciful to them , or they themselves have taken care before Death to pay the Price of their Redemption . This is a barbarous Doctrine , and so inconsistent with that mighty Love of God to penitent Sinners , as it is represented in the Gospel of Christ , that it is not reconcileable with any notion of Love and Goodness at all ; you may call it Justice , you may call it Vengeance , if you please , but Love it is not , or if it be , it is such a Love as no man can distinguish from Hatred : for my part I declare , I do not desire to be thus loved ; I should rather chuse to fall into nothing , when I die , than to endure a thousand Years torments to be happy for ever ; for Humane Nature cannot bear the Thoughts of that : And is this , that wonderful Love of God to Sinners , which is so magnified in the Gospel , to torment those , who are Redeemed by the Bloud of Christ , some hundred or thousand Years in the Fire of Purgatory , which is not cooler than the Fire of Hell ? The Light of Nature , I confess , never taught this , for Mankind never had any Notion of such an outragious Love ; they always thought , that the Love of God consisted in doing good , not in damning those , whom he loves , for so many Ages : And if this be all the Discovery , the Gospel has made of the Love of God , we have no great reason to glory in it . He who can believe , that God , who so loved the World , as to give his only begotten Son for the Redemption of Sinners , will torment a penitent Sinner so many Years in Purgatory , till he has either endured the punishment of his Sins himself , or is released by the Charity of his Friends , or the Masses of some Mercenary Priests , deserves to lie in Purgatory , till he thinks more honourably of the divine goodness , and be convinced , that it is no such extravagant commendation of the love of God , to send penitent Sinners to Purgatory . There are two extravagant Notions whereon the Doctrine of Purgatory is founded , which overthrow all the natural Notions men have of Goodness , and destroy all the hope and confidence of the most penitent Sinners in the goodness of God. As , 1. That God may forgive Sins , and yet punish us for them ; for no man can go into Purgatory according to the Doctrine of the Church of Rome , whose Sins are not already forgiven : but though his Sins are forgiven , he must make satisfaction for that temporal punishment , which is due to them , either in this World , or in Purgatory : Now how reconcilable these two are , to forgive , and to punish , let all mankind judge . I believe , very few men think , they are forgiven , when they are punished ; for that which all men desire should be forgiven them , is the punishment , they have deserv'd . What is it , men are afraid of , when they have sinned ? is it not , that they shall be punished for it ? What is it men desire , when they desire Pardon ? is it not , that they may not be punished ? And is it any comfort to a Malefactor to be pardoned , and to be hanged ? Does any man boast of his love and kindness , or take any comfort in it , who freely forgives him , but exacts the payment of the Debt , or the punishment of his fault ? And if this be so contrary to the very notion of goodness and forgiveness among men , how comes it to be the notion of goodness and forgiveness in God ? How comes that to be love and goodness , which the Sinner receives no benefit by ? for love and goodness , I think , signifies to do good ; or if this be goodness , let those take comfort in it that can . If it be said , that it is an Act of goodness to exchange the eternal punishment of Hell , which is due to sin , into the Temporal punishment of Purgatory , I grant , this is something , but only ask , whether it would not have been a more perfect expression of love and goodness , to have remitted the Temporal Punishment also of , it may be , some thousand years Torment in Purgatory ? whether this might not have been expected under a dispensation of the most perfect love ? and from that God , who sent his only begotten Son into the World to save Sinners ? Whether those sins are perfectly forgiven , which shall be avenged , thô not with Eternal , yet with long Temporal Punishments in the next World ? Whether any man thinks himself perfectly forgiven , who is punished very severely , tho' not absolutely according to his deserts ? And consequently , whether the Doctrine of Purgatory be not a very great diminution of the Love of God , and the Grace of the Gospel ? And whether that can be a true Gospel Doctrine , which represents the Love of God , much less then the Love of a kind and good man , who when he forgives the Injury , forgives the whole Punishment of it ? Nay , Whether that can be a Gospel Doctrine , which represents the Love of God less than infinite ? and I suppose an infinite Love may forgive true Penitents the whole Punishment of their Sins ; and then there is no need of Purgatory . 2 ly . In Purgatory , God does not only punish those , whom he has pardoned , but he punishes for no other reason , but punishment-sake . For thus the Roman Doctors tell us , that the Souls in Purgatory , are in a state of Pardon , and in a state of Perfect Grace ; and they suffer the pains of Purgatory , not to purge away any remains of Sin , or to purifie and refine them , and make them more fit for Heaven , but only to bear the punishment due to Sin , for which they had made no satisfaction , while they lived . Now I dare boldly affirm , this is irreconcileable with any degree of Love and Goodness : to make any Punishment just , it must have respect to the guilt of sin , to make it an act of goodness , it must be intended for the reformation of the sinner ; but when sin is pardoned , the guilt at least is taken away , and therefore such punishments can have no relation to guilt ; and when the sinner is in a perfect state of Grace , and needs no amendment , such punishments can have no respect to the good and reformation of the sinner , and therefore such punishments are neither just nor good , and this is the exact notion of Purgatory ; and methinks we should consider , whether this agrees with that account the Gospel gives us of the love and goodness of God : should a Prince have a Jayl of the same nature with Purgatory , where for several years he torments those whom he pretends to have pardoned , and who are grown very good men , and good Subjects , and need no correction , or discipline , I believe all the World would laugh at those , who should call this , love and goodness , pardon and mercy . Hell is very reconcileable with the goodness of God , because it is prepared only for those , who are the Objects of a just , a righteous Vengeance , and a very good God may be very just ; but Purgatory can never be reconciled with the superabundant goodness of God to sinners , through Jesus Christ , unless men think it a great kindness to suffer the pains of Hell for several Months , Years , or Ages for no reason , which makes it either just or good to suffer them . So that a Popish Purgatory is inconsistent with the belief of God's great Love and Goodness to sinners , in Jesus Christ , and destroys the hope and confidence of sinners : for if they may lie in Purgatory for some thousand years , as they may do , notwithstanding the Love of God , and the Merits of Christ , if the Pope , or the Priests , or their Mony be not more merciful unto them , they have no great reason to glory much in the Goodness of God , though they should go to Heaven at last : so that our Protestant need not dispute much about Purgatory : let him only ask a Popish Priest , How the Doctrine of Purgatory can be reconciled with that stupendious Love of God declared to penitent sinners , in his Son Jesus Christ ? for it is a contradiction to the Notion of Goodness among men , to inflict such terrible punishments in meer Grace and Love , even when the sin is pardoned , and the sinner reconciled , and no longer in a state of Discipline and Tryal . Secondly , The Doctrine of Purgatory destroys , or weakens , that Security the Gospel hath given Sinners of their Redemption from the Wrath of God , and the just punishment of their Sins . One great Security , is the Love of God declared to the World by our Lord Jesus Christ , but if the Love of God to penitent Sinners , who are Redeemed by the Blood of Christ , be consistent with his tormenting them in Purgatory so many thousand years , as you have already heard , it will be a very hard thing to distinguish such Love from Wrath , and a Sinner , who is afraid of so many thousand years punishment , can take no great comfort in it : but besides this , the Doctrine of Purgatory destroys mens hope and confidence in the Merits and Intercession of Christ , and in the express promises of Pardon and Remission of Sins in his Name . 1. It destroys mens hopes in the Merits of Christ , and the atonement and expiation of his Blood ; For if the Blood of Christ does not deliver us from the punishment of Sin , what security is this to a Sinner ? Yes , you 'll say , Christ has Redeemed us from Eternal , tho' not from Temporal Punishments , and therefore penitent Sinners have this security by the expiation of Christ's Death , that they shall not be eternally Damned : This I know the Church of Rome teaches ; but I desire to know , How any man can be satisfied from Scripture , that Christ by his Death has delivered us from Eternal Punishments , if he have not delivered us from Temporal Punishments of Sin in the next World ? I thankfully acknowledge , and it is the only hope I have , that the Gospel has given us abundant assurance of the expiation and atonement made for Sin by the Blood of Christ ; but what I say is this , that if these Texts which prove our Redemption by the Death of Christ , do not prove , that Christ has redeemed us from the whole punishment due to Sin in the next World , they prove nothing , and then we have not one place of Scripture to prove , that Christ by his Death has redeemed us from Eternal Punishments ; which is enough to make all Christians abhor the Doctrine of Purgatory , if it destroy the Doctrine of Salvation by Jesus Christ. As to show this briefly : The hope and security of Sinners depends upon such Scripture expressions as these : that Christ has died for our sins , that he has made atonement for sin , that he is a propitiation through faith in his blood , that he has redeemed us from the curse of the law● being made a curse for us : that remission and forgiveness of sins is preached in his name ; that by him we are justified from all those things , from which we could not be justified by the Law of Moses , that being justified by faith , we have peace with God through our Lord Jesus Christ ; that we are reconciled unto God , and saved from wrath by him . Now I desire to know , Whether all these expressions signifie , that for Christ's sake , and through the atonement and expiation of his Blood , a penitent Sinner shall be delivered from the punishment due to his sins ? If they do not signifie this , how is a Sinner secured , that though his sins are pardoned , and he is justified , and reconciled to God , and redeemed from the Curse of the Law , and saved from Wrath , he shall not after all this be damned for his sins , since ●●●t is the punishment of sin , which it seems is not removed , when the sin is pardoned , and the Sinner justified and reconciled to God ? If these expressions do not signifie taking away the punishment of sin , I desire one Text of Scripture to prove , that a Sinner , who is pardoned and justified , shall not undergo the Eternal Punishment of his sins . If to be pardoned and justified , &c. does signifie to be delivered from the punishment of sin , I desire to know , How a sinner , who is pardoned and justified , can be punished for his sins ? that is , How a sinner , who is released from the Punishment of his sins , should be bound to suffer the punishment of his sins in Purgatory ? Our Roman Adversaries do indeed distinguish between the Temporal and Eternal Punishment of Sin ; the Eternal Punishment of Sin , they say , Christ has made satisfaction for , and that is removed by his Death , that no penitent Sinner shall be Eternally damned ; but a Sinner must make satisfaction for the Temporal punishment of Sin himself , either in this World , or in Purgatory : and consequently that forgiveness of Sins , signifies the remission of the Eternal Punishment of sin , but not of the Temporal : now I shall not put them to prove this distinction from Scripture , which is a very unreasonable Task , because there is nothing in Scripture about it ; but yet I would gladly be secured , that I shall be saved from Eternal Punishments ; and therefore I would gladly know , how forgiveness of Sins , and our Redemption from the Curse of the Law , signifies our deliverance from Eternal Punishments , if they do not signifie our deliverance from the Punishment of our sins ? And how they can signifie our deliverance from the punishment of our sins , if notwithstanding this we must suffer the punishment of our sins in Purgatory ? If they signifie , that we shall not be punished for our sins , then indeed they may signifie , that we shall not be Eternally Punished ; but they cannot signifie , that we shall not be Eternally punished , unless they signifie that we shall not be punished , and therefore not in Purgatory neither ; if that be the Punishment of sin . The truth is , this is a very senceless distinction between the Temporal and Eternal Punishment of sin : for I desire to know , Whether the Temporal Punishment be not the Punishment of sin ? be not the Curse of the Law ? if it be , then forgiveness of sin , if it remits the Punishment , remits the Temporal Punishment , for that is the Punishment of sin ; then our Redemption from the Curse of the Law , redeems us from Purgatory , for that is the Curse of the Law too , if you add , and from Death , for that is the Curse of the Law too , and yet those who are redeemed and justified , die still ; which shows the fallacy of this Argument , for it seems Redemption from the Curse of the Law , does not signifie our Redemption from the whole Curse , for then a justified Person must not die , since bare dying is part of the Curse . I answer , this had certainly been true , had not the necessity of dying been expresly excepted out of this Redemption ; for in Adam all die , and it is appointed ( by a Divine Decree ) for all men once to die , and could they show , where Purgatory is excepted too , then I would grant , that those who are redeemed from the Curse of the Law might fall into Purgatory , if that be any comfort to them : and yet the case is vastly different between Death and Purgatory : for though Death be the Curse of the Law , yet we may be delivered from Death as a Curse and Punishment , without being delivered from the necessity of dying : and thus good men are redeemed from Death : for their Sins are expiated and pardoned , and then the Sting of Death is gone ; for the sting of death is sin , and therefore when our Sins are pardoned , Death cannot sting us , can do us no hurt ; because it does not deliver us over to Punishment , but transplants us into a more happy State. The fears of Death are conquered by the promises of Immortal Life , and Death itself shall at the last day be swallowed up in Victory , when our dead Bodies shall be raised immortal and glorious , so that tho' good men still die , yet they are redeemed from the Curse of the Law , from Death itself as a Curse and a Punishment . But the Popish Purgatory is a place of Punishment , and nothing but Punishment ; and therefore is not reconcileable with the remission and forgiveness of sin . Again I ask , Whether there are two kinds of Punishments due to sin , Temporal and Eternal , of such a distinct nature and consideration , that the Promise of forgiveness does not include both ? Nay , that God cannot forgive both ; that only the Eternal Punishment can be forgiven , but the Temporal Punishment must be satisfied for , or endured by the Sinner : if this were the case indeed , then I would grant , the Promise of forgiveness could extend only to Eternal Punishments , because God can forgive no other ; and the forgiveness of Eternal Punishment , does not include the forgiveness of the Temporal Punishment . But if the Curse of the Law be Eternal Death , and all other Punishments , which can properly be called the punishment of sin ( for Correction and Discipline is not the Wrath of God , and the Curse of the Law ) are only parts of the Curse , and a partial execution of it ; if the only thing , that makes Sinners obnoxious to Temporal Punishments is , that they are under the Sentence of Eternal Death , which God may execute by what degrees he pleases ; then to forgive Eternal Punishment must include the forgiveness of Temporal Punishments , as parts or branches of it . As suppose there were a Law , that no man should suffer any Bodily Punishments , but such a Malefactor as is condemned to die , but when the Sentence of Death is past upon him , it should be at the Prince's pleasure to defer the Execution of this Sentence , as long as he pleased , and in the mean time to inflict all other Punishments on him , whatever he pleased ; in this Case to Pardon the Sentence of Death , would deliver such a man from all other Punishments too , which by the Law are due only to that man , who is under the Sentence of Death : and in such a Constitution for any man to say , that the Prince's Pardon extends only to Life , but does not excuse from Whipping and Pilloring , and perpetual Imprisonment , would be to make the Pardon void , since no man by the Law can suffer those other Punishments but he who is Condemned to Die , and therefore he who is pardoned the Sentence of Death , in consequence of that is pardoned all other Punishments too . Thus it is here , the original Curse against sin was , in the day , that thou eatest thereof , thou shalt surely die , which by the Gospel of Christ is expounded of Eternal Death , and there is no other threatning in all the Gospel against sin , but Eternal Death ; and therefore all other Punishments are inflicted by Vertue of this Law , and consequently he who is delivered from this Curse of the Law , from Eternal Punishments , is delivered from the whole Punishment due to sin ; unless they can find some other Law in the Gospel , besides that which threatens Eternal Death , which obliges a Sinner to Punishment . Again , since they acknowledge , that Christ by his Death has delivered us from Eternal Punishments , I do not think it worth the while to Dispute with them , whether those Sufferings and Calamities , which good men are exposed to in this World , may properly be called Punishments , or only Correction and Discipline ; but I desire to know , Why they call Purgatory , which is a place of Punishment in the other World , a Temporal Punishment ? for this is an abuse of the Language of Scripture , which makes this World Temporal , and the next World Eternal , as St. Paul expresly tells us ; the things , which are seen , are temporal , but the things , which are not seen , are eternal , 2 Cor. 4. 18. And therefore Temporal Punishments signifie the Punishments in this World , but the unseen Punishments , as well as the unseen Rewards , of the next World are Eternal : which is a demonstration , that there is no Purgatory , unless it be Eternal , and then it is but another Name for Hell , and therefore the State of the next World is called either Life or Death , eternal life , or eternal death : those who believe in Christ shall never die , 11 John 25 , 26. Now I desire to know the difference between Living , and Dying , and Perishing in the next World ; for bad men do not cease to be , nor loose all sence in the next World , no more than good men ; and therefore Life can only signifie a state of Happiness , and Death a state of Misery , which is much worse than not being : now if good men must not perish , must not die , but live , in the next World , they must not go to Purgatory , which as much perishing , as much dying , as Hell , though not so long ; but if they must never die , never perish , they must never suffer the pains of Purgatory , which is a dying and perishing , that is , a state of Torment and Misery , while they continue there . Let us then see how a Papist , who believes a Purgatory-fire in the next World , wherein he shall be tormented ( God knows how long ! ) for his Sins , can prove that a penitent Sinner shall not be eternally damned : Oh! says he , Christ has died for our Sins , and made attonement for them , and we are pardoned and justified through Faith in his Bloud ; and what then , may we not still be punished for our Sins ? If not , what becomes of Purgatory ? If we may , prove , that we shall not be eternally damned for Sin , which is the proper punishment of it : For if to be pardoned and justified , signifie to be delivered from punishment , it signifies our deliverance from the whole punishment of Sin , since the Scripture does not limit it : if they do not signifie our deliverance from punishment , then we may be eternally punished for Sin , though we are pardoned and justified . But we are redeemed from the curse of the Law , and saved from wrath . But if such a man may go to Purgatory , why not to Hell ? Or if the Curse of the Law , and the Wrath of God be in Hell , but not in Purgatory , though the torments are equally great , why may not he lie for ever in Purgatory , as well as a thousand Years , with this comfort , that though he be infinitely tormented , yet it is not the curse of the Law , nor the wrath of God. Well , but Christ has promised , That those who believe in him , shall not perish , but have everlasting life : And that proves that the pains of Purgatory cannot be for ever , for then Christ could not make good his promise of bestowing everlasting Life on them : so I confess one would think , and so I should have thought also , that when Christ promised , that such Believers should not perish , and should never die , that he meant , such men should not go to Purgatory in the next World ; but if falling into Purgatory be not perishing , and not dying , it may be everlasting life too . for ought I know , and then the pains of Purgatory may be eternal . Whoever would not forfeit all the assurance the Gospel has given us , of our Redemption from Hell , and a glorious Immortality , must reject the Popish Doctrine of Purgatory , as a flat contradiction to all the gracious Promises of the Gospel : for Hell , or an eternal Purgatory , is as reconcileable with the Promises of Forgiveness and immortal Life , as the Popish Purgatory is . 2. This Doctrine of Purgatory destroys our hope and confidence in the Mediation and Intercession of Christ , and that for these two plain reasons : 1. As it represents him less merciful and compassionate ; And 2. less powerful , than the wants and necessities of Sinners require him to be . For I. After all that is said in Scripture of his being so merciful and compassionate an High-Priest , a Sinner who hears what is told him of Purgatory , could wish him a great deal more compassionate than he is : for it is no great sign of tenderness and compassion to leave his Members in Purgatory-fire , which burns as hot as Hell. Could I believe this of our Saviour , I should have very mean thoughts of his kindness , and not much rely on him for any thing : We should think him far enough from being a merciful and compassionate Prince , who can be contented to torture his Subjects for a year together ; and it is a wonderful thing to me , that when a merciful man cannot see a Beast in torment without relieving it , it should be thought consistent with the mercy and compassion of our Saviour , to see us burn in Purgatory for Years and Ages . To be sure this destroys all our hope in him in this World ; for why should we think , he will be concerned what we suffer here , who can contentedly let us lie in Purgatory , to which all the calamities and sufferings of this life are meer trifles ? O Blessed and Merciful JESU ! pardon such Blasphemies as these . For II. If he be compassionate , he must want Power to help us ; and that destroys the hope of Sinners as much as want of Compassion . It must be want of Will or Power in him , that he does not deliver us from Purgatory as well as Hell : and if he want Power to deliver us from Purgatory , for my part I should more question his Power to deliver from Hell , for that is the harder of the two : if his Bloud could not expiate for the Temporal punishment of Sin , which the Merits of some Supererogating Saints , or the Pope's Indulgence , or the Priests Masses can redeem us from , how could it make expiation for Eternal punishment ? If his Interest in the Court of Heaven will not do the less , how can it do the great ? There is no Doctrine more irreconcileable with the perfect Love and Goodness of God , and the Merits and Intercession of our Saviour , which are the Fundamental Doctrines of the Gospel , which is a Dispensation of Love and Grace , than this of Purgatory , and therefore we may safely conclude , that this is no Gospel-Doctrine . 2. Let us now examine the Doctrine of Invocation of Saints and Angels as our Mediators with God , and see whether it does not disparage the Grace of the Gospel , the Love of God , and of our Mediator and Advocate Jesus Christ , to penitent Sinners . Now a very few words will decide this matter . 1. With respect to God ; now can that man believe , that God is so very gracious to Sinners for the sake of Christ , who seeks to so many Advocates and Mediators to interceed for him with God. To imagine that we want any Mediator to God , but only our High-Priest , who mediates in Vertue of his Sacrifice , is a reproach to the Divine Goodness . The Wisdom and Justice of God may require a Sacrifice , and a High-Priest to make Attonement for Sin , but Infinite Goodness needs not any Entreaties , and meer Intercessions to move him . A truly good man , who knows a proper Object of his kindness , needs not to be asked to do good . The use of such Advocates and Mediators among men , is either to recommend an unknown Person to the favour of the Prince , or fairly to represent his cause to him , which has been mis-represented by others , or to procure favour for an undeserving person , or among equal Competitors , to procure some one to be preferred ; this is all the use of Intercession among men ▪ for a good , and wise , and just Prience , will do what is wise , and just , and good , not only without Intercessors , but against all Intercessions to the contrary . Now I suppose no man will say , that God wants Mediators and Advocates upon any of these accounts ; for he knows every man , understands perfectly his cause , will never be perswaded by any Intercessions to shew kindness to unfit Objects , that is , to impenitent Sinners ; and his Goodness is so unconfined , and so extensive to all , that there can never be any competition for his Favour ; and therefore to multiply Advocates and Mediators to God , must argue a great distrust of his Mercy and Goodness , which a kind and good Prince would take very ill of us . God indeed has commanded us to Pray for one another in this World , as he has to pray for our selves ; but this is not by way of Interest and Merit , as the Church of Rome pretends , the Saints in Heaven pray for us , but by humble Supplications , which is very reconcileable with the goodness of God , to make Prayer a necessary condition of granting Pardon and other Blessings we want : but as the use of Prayer for our selves , is not to move God meerly by our importunities to do good to us , for we must pray in Faith , that is , with a humble assurance and confidence that God will hear us , which includes a firm Belief of his readiness to grant , what we pray for ; so neither are our Prayers for others to move God by our interest in him , that is , they are not the Intercessions of Favourites , but of humble Supplicants . There was great reason why God should make Prayer the condition of our receiving , though he wants not our importunities to move him , because there are a great many excellent Virtues exercised in Prayer ; such as great sorrow for Sin , great humility of Mind , faith in God's Promises , the acts of Love , and affiance and trust in God , and a constant dependance on his Grace and Providence for all spiritual and temporal Blessings : and there was great reason why he should command us to pray for others , tho' he wants none of our Intercessions for them ; because it is a mutual exercise of Charity , of Love to our Brethren , and Forgiveness to our Enemies , and is a mighty obligation to do all other acts of kindness ; for those who know it to be their Duty to pray for one another , will think themselves bound to do good to one another also : This becomes those , who live and converse together in this World , because it is a great instrument of Virtue , and that is a reason why God should encourage the exercise of it by promising to hear our Prayers for each other . But as far as meer goodness is concerned , the Gospel represents God as so very good to Sinners , that there is no need of any Intercessor for them : For God so loved the world , that he gave his only begotten Son , that whosoever believes in him should not perish , but have everlasting life , 3 John 16. This was an act of goodness antecedent to the Incarnation and Death of Christ , and the highest act of goodness that God could manifest to the World , and therefore secures us of God's love and goodness to Sinners without a Mediator and Advocate ; for that love which provided a Mediator for us , was without one , and proves , that it was not for want of goodness , or that he needed entreaties , that he gave his Son to be our mediator . And therefore hence S. Paul proves , how ready God is to bestow all good things on us : He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things , 8 Rom. 32. And our Saviour himself represents the goodness of God , by the tenderness and compassion of an earthly Parent : If ye then being evil ( that is , less good than God is ) know how to give good things to your children , how much more shall your heavenly Father give good things to them that ask him , 7 Matth. 11. especially in the Parable of the Prodigal , where our Saviour describes the goodness of God to Sinners , by that passion and joy wherewith the Father received his returning Prodigal ; nay , he assures his Disciples , that there was no need of his own Intercession to incline God to be good and kind to them : At that day ye shall ask in my name , and I say not unto you , that I will pray the Father for you , for the Father himself loveth you , because ye have loved me , and believed that I came out from God , 16 John 26 , 27. God is so infinitely good , that he needs no Mediators or Intercessors to incline him to all acts of goodness ; but as he is the wise and just Governour of the World , he requires a Sacrifice for Sin , and a High-Priest to make Attonement for it , and to interceed in vertue of the Sacrifice . Such a Mediator Christ is , who alone is both our Sacrifice and our Priest , and therefore our only Mediator ; not to incline God to be good , for that he was before , infinitely good , or else he had not given his Son to be our Sacrifice and our High-Priest , but to make Attonement for our Sins , and thereby to reconcile the exercise of God's goodness with his wisdom and justice in Governing the World. Such a Mediator and High-Priest does not lessen the Divine goodness , for the intention of his Mediation is not to make God good and kind , but to make it wise and just in God to do good to Sinners ; but all other Mediators in Heaven , whose business it is by Prayers , and Entreaties , and Interest , and Favour to incline God to be good to such particular persons as they interceed for , is a real disparagement to the Divine goodness ; as if he would not be good unless he were conquered by Entreaties , and over ruled by the prevailing Intercessions of some great Favourites : and yet such Mediators as these the Saints , and Angels , and Virgin Mary are , if they be Mediators at all ; and therefore to pray to them as to our Mediators , argues such a diffidence and distrust of God's goodness , as does not become the Gospel of our Saviour ; this can be no Gospel Doctrine , because it is irreconcileable with that account the Gospel gives us of the Love of God. 2. Nor is it less injurious to the Love of our Saviour , to flie to the Prayers and Aids of Saints , and Angels , and the Virgin Mary her self . I shall not now dispute , what encroachment this is upon the Mediatorship of Christ , to make our Addresses and Applications to other Mediators ; but whoever does so , must either think that Christ wants Interest with God , without the joynt Intercession of Saints and Angels , or that he wants Kindness to us , and either will not interceed for us at all , or will not do it unless he be prevailed with by the Intercession of Saints , or the Entreaties or the Commands of his Mother . I suppose they will not pretend , that he wants power to do , what we ask of him , when he himself has assured us , That whatsoever we ask of the Father in his name , he will give it us , 15 John 16. 16 John 23 , 24. Does our Mediatour then need other Mediators to interceed with him for us ? What! he who became man for us ? who lived a laborious and afflicted life for us ? who loved us so , as to give himself for us ? who is a merciful and compassionate High-Priest , and touched with a feeling of our infirmities , being in all things tempted like as we are , yet without Sin ? What a change does this make in the whole Gospel ? Had not the Church of Rome found out some better security for Sinners , in the Mediation of Saints , and Angels , and the Blessed Virgin , what a hopeless State had we been in ? For all that the Gospel tells us is , That God in great love and goodness to Sinners , sent his Son to be our Saviour ; and that we might have the greater assurance of his pity and compassion for us , he became Man , Flesh of our Flesh , and Bone of our Bone ; and not only so , but submitted to all the weaknesses and infirmities of our Natures , to the greatest shame and reproach , to the sharpest pains , and the most infamous Death , that he might the better know , what our temptations and sufferings are in this World , and might be more sensibly affected with our condition in all our sufferings : This one would have thought , should have given the greatest security to Sinners of his readiness to help them , who did and suffered all this for them ; and this is the onely security which the Gospel of our Saviour gives us . But it seems Christ is not merciful and pitiful enough ; his Virgin Mother has softer and tenderer passions , and such an interest in him , or authority over him , in the right of a Mother , as some of them have not without Blasphemy represented it , that she can have any thing of him ; and thus they suppose the other Saints to be much more pitiful than Christ is , and to have interest enough to protect their Supplicants , or else it is not imaginable why they should need or desire any other Advocates . Now let any man who understands the Gospel , and finds there how the love of Christ is magnified , not only in dying for us , but in his being a merciful and compassionate High-Priest , that this is the only hope of Sinners , That if any man sin , we have an advocate with the Father Jesus Christ the righteous , who is also a propitiation for our sins , think the Invocation of Saints , as our Patrons and Advocates , to be a Gospel-Doctrine , if he can . SECT . III. Concerning the Nature of Christian Worship . 3. ANother manifest design of the Gospel , was to reform the Worship of God , not only by extirpating Idolatry , but by purging it from all Pagan and Jewish Superstitions , and to appoint such a Worship as is more agreeable to the Nature both of God and Man. And whoever will take the pains to compare the Worship of the Church of Rome , with that Worship which our Saviour has prescribed in the Gospel , will easily discover how unlike they are . Let us then consider what Christ has reformed in the Worship of God , and what kind of Worship he has prescribed to his Disciples . I. What he has Reformed in the Worship of God ; and that may be comprehended in one word , he has taken away all that was meerly External in Religion . By which I do not mean that our Saviour has forbid all External Acts of Worship , or such External Circumstances as are necessary to the decent and orderly performance of Religious Worship , which the nature and reason of things requires under all Dispensations of Religion ; but that he has laid aside all such External Rites as either were , or were thought to be in themselves Acts of Religion , and to render such Worshippers very acceptable to God. A great many such Rites there were in the Pagan Religion , and a great many in the Jewish Worship of God's own Institution , and a great many more which the Tradition of the Elders , and the Superstition of the Scribes and Pharisees had introduced . We know the Jewish Worship consisted of External Rites ; in their Temple , and Altars , and Sacrifices , and Washings , and Purifications , in New Moons and Sabbaths , and Festival Solemnities , in Consecrated Garments and Vessels for the Service of the Temple , in distinction of Meats , &c. the very External observance of these Rites , were Acts of Religion , and necessary to make their Worship acceptable to God ; and the wilful and presumptuous neglect or contempt of them , was punished with Death . Now our Saviour has abrogated all these Jewish Rites , and has Instituted nothing in the room of them , excepting the two Sacraments , Baptism , and the Lord's Supper , which are of a very different Nature and Use , as we shall see presently : He did not indeed , while he was on Earth , blame the Observation of the Law of Moses , which till that time was in full force , and which he observed himself , but he blamed the External Superstitions of the Pharisees , in washing Cups and Platters , and making broad their Phylacteries , and thinking themselves very righteous persons , for their scrupulous observation even of the Law of Moses , in paying Tithe of Mint and Cummin , &c. while they neglected the weightier matters of the Law , judgement , mercy , and faith , 23 Mat. 23. But when our Saviour was Risen from the Dead , and had accomplished all the Types and Shadows of the Law , then the Apostles with greater freedom opposed a Legal and External Righteousness , and though they did for a time indulge the Jews in the Observation of the Rites of Moses , yet they asserted the Liberty of the Gentile Converts from that Yoke , as we may see in the first Council at Antioch , and in St. Paul's Disputes with the Jews , in his Epistles to the Romans and Galatians , and elsewhere . And indeed whoever considers the Nature of the Christian Religion , will easily see , that all those ends , which such External Rites served either in the Jewish or Pagan Religion , have no place here , and therefore nothing that is meerly External can be of any use or value in the Christian Worship . As to show this particularly . 1. There is no expiation or satisfaction for sin under the Gospel , but only the Blood of Christ , and therefore all External Rites are useless to this purpose . Him and him only God hath set forth to be a propitiation through faith in his blood . Death was the punishment of sin , and Death is the only expiation of it ; and none else has died for our sins but Christ alone , and therefore he only is a propitiation for our sins ; and yet we know , how great a part both of the Pagan and Jewish Religion was taken up in the expiation of sin : all their Sacrifices to be sure were designed for this purpose , and so were their Washings and Purifications in some degree , and many other voluntary Severities and Superstitions , this being the principal thing they intended in their Religious Rites , to appease God and make him propitious to them ; since then Christ has made a full and compleat satisfaction and atonement for sin , and there is no expiation or satisfaction required of us , all external Rites for expiation and atonement can have no place in the Christian Worship , without denying the atonement of Christ , and this necessarily strips Christian Religion of a vast number of external Rites practised both by Jews and Heathens . 2 ly , Nor does the Gospel admit of any legal Uncleannesses and Pollutions , distinction between clean and unclean Meats , which occasioned so many Laws and Observances both among Jews and Heathens ; so many ways of contracting legal Uncleanness , and so many ways to expiate it , and so many Laws about Eating and Drinking , and such Superstition in Washing Hands , and Cups , and Platters , but our Saviour told his Disciples , Not that which goeth into the mouth defileth the man , but that which cometh out of the mouth , this defileth the man. For whatsoever entreth into the mouth , goeth into the belly , and is cast out into the draught , but those things , which proceed out of the mouth , come forth from the heart , and they defile the man. For out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witnesses , blasphemies , these are the things which defile a man ; but to eat with unwashen hands , defileth not a man. And this also delivers Christian Religion from all those Rites and Observances , which concerned legal cleanness , which were very numerous . 3 ly , Nor is there any Symbolical Presence of God under the Gospel , which puts an end to the legal Holiness of Places and Things . God dwelt among the Jews in the Temple at Jerusalem , where were the Symbols and Figures of his Presence : it was God's House , and therefore a holy place , and every thing that belonged to it had a legal Holiness : for the Holiness of Things and Places under the Law , was derived from their relation to God , and his Presence : this was the only place for their Typical and Ceremonial Worship , whither all the Males of the Children of Israel were to resort three times a year , and where alone they were to offer their Sacrifices and Oblations to God : the very place gave Virtue to their Worship and Sacrifices , which were not so acceptable in other places ; nay , which could not be offered in other places without sin , as is evident from Jeroboam's sin , in setting up the Calves at Dan and Bethel for places of Worship , and the frequent Complaints of the Prophets against those , who offered Sacrifices in the High Places ; and therefore the Dispute between the Jews and Samaritans was , which was the place of Worship , whether the Temple at Jerusalem or Samaria : but Christ tells the Woman of Samaria , that there should be no such distinction of places in the Christian Worship : Woman believe me , the hour cometh , when ye shall neither in this mountain , nor yet at Jerusalem worship the father . — But the hour cometh and now is , when the true worshippers shall worship the father in spirit and in truth . Not as if the Father should not be Worshipped , neither at Jerusalem nor Samaria ; but that neither the Temple at Jerusalem nor Samaria , should be the peculiar and appropriate place of Worship ; that God's Presence and Worship should no longer be confined to any one place ; that the Holiness of the place should no longer give any value to the Worship ; but those who worshipped God in spirit and in truth , should be accepted by him , where-ever they worshipped him . Such Spiritual Worship and Worshippers , shall be as acceptable to God at Samaria as at Jerusalem , and as much in the remotest Corners of the Earth , as at either of them : for God's Presence should no longer be confined to any one place , but he would hear our devout Prayers from all parts of the World , where-ever they were put up to him , and consequently the Holiness of places is lost , which consists only in some peculiar Divine Presence , and with the Holiness of places , the external and legal Holiness of things ceases also : for all other things were Holy only with relation to the Temple , and the Temple Worship . For indeed God's Typical Presence in the Temple , was only a Figure of the Incarnation : Christ's Body was the true Temple where God dwelt : for which reason he calls his Body the Temple , Destroy this Temple , and I will raise it up in three days : And the Apostle assures us , that the fulness of the Godhead dwelt in Christ Bodily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and substantially , in opposition to God's Typical Presence in the material Temple : and therefore when Christ was come , who was the true Emmanuel or God dwelling among us , and had by his Incarnation accomplish'd the Type and Figure of the Temple , God would no longer have a Typical and Figurative Presence . I will not quarrel with any man , who shall call the Christian Churches , and the Utensils of it , holy things ; for being employed in the Worship of God , they ought to be separated from common uses , and reason teaches us to have such places and things in some kind of religious Respect , upon the account of their relation , not to God , but to his Worship ; but this is a very different thing from the Typical Holiness of the Temple and Altar , and other things belonging to the Temple , and there are two plain differences between them , the first with respect to the cause , the second with respect to the effect : the cause of this legal Holiness , was God's peculiar Presence in the Temple , where God chose to dwell as in his own House , which Sanctified the Temple , and all things belonging to it : the effect was that this Holiness of the Place Sanctified the Worship , and gave value and acceptation to it : the first needs no proof , and the second we learn from what our Saviour tells the Scribes and Pharisees . Wo unto you , - ye blind guides , which say , whosoever shall swear by the temple it is nothing , but whosoever shall swear by the gold of the temple , he is a debtor ; ye fools and blind , for whether is greater , the gold , or the temple , that sanctifieth the gold ? And whosoever shall swear by the altar , it is nothing , but whosoever sweareth by the gift , that lieth upon it , he is guilty : ye fools and blind , for whether is greater , the gift , or the Altar that sanctifieth the gift ? So that it seems , there was such a Holiness in the Temple and Altar , as conveyed a Holiness and Sanctity to other things , even to the Oblations and Sacrifices , which were offered there . But now whatever Holiness there is in Christian Churches and Oratories , they are sanctified by the worship , that is performed there , not the worship sanctified by them . It is the Assembly of Christians themselves , that is the Church , the House , the holy and living Temple of God , not the building of Wood or Stone wherein they meet : God and Christ is peculiarly present in the Assemblies of Christians , though not by a Figurative and Symbolical Presence , and thus he is present in the places , when Christians meet , and which are Consecrated and Separated to Religious Uses , and there is a natural Decency in the thing , to shew some peculiar Respects to the places , where we solemnly Worship God ; but the presence of God is not peculiar to the place as it was appropriated to the Temple of Jerusalem , but it goes along with the Company and the Worship ; and therefore the place may be called Holy , not upon account of its immediate relation to God , as God's House , wherein he dwells , but its relation to Christians , and that Holy Worship , which is performed there ; and I suppose every one sees the vast difference between these two : and thus all that vast number of Ceremonies , which related to this external and legal Holiness of Places , Vessels , Instruments , Garments , &c. have no place in the Christian Worship , because there is no Typical and Symbolical Presence of God , and consequently no such legal Holiness of places and things , under the Gospel . 4 ly , Nor are material and inanimate things made the Receptacles of Divine Graces and Vertues under the Gospel , to convey them to us meerly by Contract and external Applications ; like some Amulets or Charms , to wear in our Pockets , or hang about our Necks . There was nothing like this in the Jewish Religion , though there was in the Pagan Worship , but under the Gospel Christ bestows his holy Spirit on us , as the principle of a new divine Life , and from him alone we must immediately receive all Divine Influences and Vertue , and not seek for these heavenly Powers in senceless things , which can no more receive , nor communicate Divine Graces to us , then they do Wit and Understanding to those who expect Grace from them ; For can Grace be lodged in a rotten Bone , or a piece of Wood ; or conveyed to our Souls by perspiration in a kiss or touch ? 5 ly , The Christian Religion admits of no External or Ceremonial Righteousness . In Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but a new creature , and obedience to the commandments of God , and faith which worketh by love : The great design of the Gospel , and of all our Saviour's Sermons , being to make us truly holy , that we may be partakers of the Divine Nature , having escaped the corruption , which is in the world through lust . There is nothing our Lord does more severely condemn , than an External and Pharisaical righteousness , which consisted either in observing the External Rites of the Law of Moses , or their own Superstitions received by tradition from their Forefathers , and expresly tells his Disciples , except your righteousness exceed the righteousness of the Scribes and Pharisees , ye shall in no wise enter into the Kingdom of Heaven : Now this cuts off every thing , which is External in Religion at a blow , because it cuts off all hopes and relyances on an External Righteousness , and I believe men will not be fond of such Superstitions , when they know , they will do them no good . 6 ly , And hence it appears , that there can be no place for any thing , that is external , in the Christian Religion , but only for some foederal Rites ; such as the two Sacraments of the Gospel are , Baptism and the Lords Supper ; the first of which is our admission into the new Covenant , the second the exercise of Communion with Christ in this Gospel Covenant . And such Rites as these are necessary in all Instituted Religions , which depend upon free and voluntary Covenants : for since Mankind has by sin forfeited their natural right to Gods favour , they can challenge nothing from him now , but by promise and Covenant ; and since such Covenants require a mutual stipulation on both sides , they must be transacted by some visible and sensible Rites , whereby God obliges himself to us , and we to him ; but these being only the signs or seals of a Covenant , are very proper for a Religion , which rejects all External and Ceremonial Righteousness and Worship : for it is not our being in Covenant with God , nor the Sacraments of it , that can avail us , without performing the conditions of the Covenant , and therefore this does not introduce an External Righteousness . Now whoever has such a Notion and Idea of the Christian Worship as this , ( and let the Church of Rome confute it if she can ) will easily see without much Disputing , how unlike the Worship of the Church of Rome is to true Christian Worship . For whoever only considers , the vast number of Rites and Ceremonies in the Church of Rome , must conclude it as Ritual and Ceremonial a Religion as Judaism itself ; the Ceremonies are as many , more obscure , unintelligible , and useless ; more severe and intollerable , then the Jewish Yoke itself , which St. Peter tells the Jews , neither they nor their Fathers were able to bear ; it is indeed almost all Outside and Pageantry , as unlike the Plainness and Simplicity of the Gospel-Worship , as Show and Ceremony can make it . It is true , external and visible Worship , must consist of external Actions ; and must be performed with such grave and decent circumstances of time and place , and posture and habit , as become the Solemnity of Religious Worship ; this Reason and Nature teaches , and this the Church of England prudently observes , whose Ceremonies are not Religious Rites , but decent Circumstances of Worship , few in number ( as the necessary Circumstances of Action are but few ) and Grave and Solemn in their use : but this is not to place Religion in any thing , that is external , but only to pay an external Homage and Worship to God , which differ as Worshipping God in a Decent Habit , differs from the Religion of Consecrated Habits and Vestments ; or as praying to God with an audible Voice , differs from placing Religion in Words and Sounds which we do not understand , or as Kneeling at receiving the Sacrament , differs from a Bodily Worship of the Host in bowing the knee . But though the bare number of external Ceremonies , which are always the Seat of Superstition , be a great corruption of the Christian Worship , yet the number of them is the least fault of the Ceremonies of the Church of Rome ; as will appear , if we consider a little their nature . For 1. Most of their external Rites are professedly intended as Expiations and Satisfactions for their Sins . This is the Doctrine and Practice of the Church of Rome , that notwithstanding the satisfaction made by Christ , every Sinner must satisfie for his own Sins , or have the satisfaction of other mens applied to him , out of the Treasury of the Church , by the Pope's Indulgences : this is the meaning of all external Penances in Whippings , Fastings , Pilgrimages , and other superstitious Severities ; their Backs , or their Feet , or their Bellies must pay for their Sins , unless they can redeem them out of their Pockets too : now it is plain , that these are such external Superstitions , as can have no place in the Christian Religion , which allows of no other expiation or satisfaction for Sin , but the Blood of Christ. 2 ly , Those distinctions between Meats , which the Church of Rome calls Fasting , ( for a Canonical Fast is not to abstain from Food , but only from such Meats as are forbid on Fasting Days ) can be no part of Christian Worship , because the Gospel allows of no distinction between clean and unclean things , and therefore of no distinction of Meats neither : for meat commendeth us not to God , 1 Cor. 8. 8. The Church of Rome indeed does not make such a distinction between clean and unclean Beasts , as the Law of Moses did , and therefore is the more absurd in forbidding the eating of Flesh , or any thing that comes of Flesh , as Eggs , or Milk , or Cheese , or Butter , on their Fasting Days , which is to impose a new kind of Jewish Yoke upon us , when the reason of it is ceased . For there is no imaginable reason why it should be an Act of Religion meerly to abstain from Flesh , if Flesh have no legal uncleanness ; and if it had , we must all turn Carthusians , and never eat Flesh ; for how should it be clean one day , and unclean another , is not easie to understand . I am sure St. Paul makes this part of the Character of the Apostacy of the latter days , that they shall Command to abstain from meats , which God hath created to be received with thanksgiving of them , which believe and know the truth . For every creature of God is good , and nothing to be refused if it be received with thanksgiving . For it is sanctified by the word of God , and prayer . And let no man judge you in meat or drink , — wherefore if ye be dead with Christ from the rudiments of the world , why as though living in the world , are ye subject to ordinances : touch not , tast not , handle not , which all are to perish with the using , after the Commandments and Doctrines of men ? And yet , though they do not own the legal distinctions between clean and unclean things , their Consecrations would perswade one , that there were something more than a meer legal uncleanness in all Creatures , viz. that they are all possessed by the Devil and wicked Spirits ; for when they Consecrate Salt and Water to make their Holy-water , they first exorcise both the Salt and Water to cast the Devil out of them : and if such innocent Creatures are possessed , I doubt none can escape ; which has made me sometimes wonder , that they durst eat any thing before it was first exorcised , for fear the Devil should take possession of them with their meat . It is certain , if the Christian Religion takes away all such distinctions between Meat and Drinks , the meer abstaining from Flesh can be no part of Christian Worship , much less so satisfactory and meritorious as the Church of Rome pretends , when such Abstinence is appointed as a satisfactory Penance . 3 dly , As for the Religion of Holy Places , Altars , Vestments , Utensils , the Church of Rome has infinitely out-done the Jewish Laws : instead of one Temple at Jerusalem , they have thousands to the full as Holy and Sacred as that , as may appear from their Rites of Consecration . Though herein , I confess , they differ , that the Temple of Jerusalem was only God's House , and that alone made it a Holy Place , because God was there peculiarly present ; but the Popish Churches derive their Sanctity , not so much from the presence of God , ( for then they would be all equally Holy ) as from some great and eminent Saint , who is peculiarly Worshipped there . It is a great argument of the opinion men have of the Holiness of any place , to go in Pilgrimage to it , not meerly in Curiosity , but Devotion ; as if either going so far to see the place , were in itself an act of Religion , or their Prayers would be better heard there , than if they prayed at home : Thus they travel to Jerusalem to visit the Holy Land and the Sepulchre , and this may be thought in honour of our Saviour who Lived , and Died , and was Buried there : but otherwise I know not any Church or Chappel , which the most devout Pilgrims think worth visiting meerly upon the account of God or Christ : The several Churches or Chappels of the Virgin , especially those which are the most famed for Miracles , or the Churches where the Reliques of some great and adored Saints are lodged , have their frequent Visits , for the sake of the Virgin , or of the Saints ; but without some Saint Churches lose their Sacredness and Veneration , which I suppose is the reason why they always take care of some Reliques to give a Sacredness to them , without which no Church can be Consecrated ; that is , its Dedication to the Worship of God , cannot make it Holy , unless some Saint take possession of it by his or her Reliques . This , I confess , is not Judaism , for under the Jewish Law , all Holiness of things or places was derived from their relation to God ; now the Names , and Reliques , and wonder-working Images of Saints and the Blessed Virgin , give the most peculiar and celebrated Holiness ; and whether this be not at least to ascribe such a Divinity to them , as the Pagans did to their Deified Men and Women , to whom they erected Temples and Altars , let any impartial Reader judge . Those must have a good share of Divinity , who can give Holiness to any thing else . But since they must have Holy Places , and something to answer the Jewish Superstition , who cried , The Temple of the LORD , the Temple of the LORD , I cannot blame them for making choice of Saints to inhabitate their Churches , and sanctifie them with their presence , since under the Gospel God is no more present in one place than in another : He dwelt indeed in the Temple of Jerusalem by Types and Figures , but that was but a Type of God's dwelling in Humane Nature : the Body of Christ was the true Temple , as he told the Jews , Destroy this Temple , and in three days I will raise it up ; which he spake of the Temple of his Body : And now Christ is ascended into Heaven , there is no Temple on Earth ; and therefore if they will have Temples , they must have the Temples of Saints , for the Presence of God is now no more confined to a House , than his Providence is to the Land of Judaea , as it was in a very peculiar manner , while the Temple stood there . God dwells not on Earth now , as he did among the Jews , but his Presence , viz. our Lord Jesus Christ , is removed into Heaven , and therefore he has no House on Earth to answer to the Jewish Temple , as the Ancient Fathers asserted that the Christians had neither Temples nor Altars : The Christian Church indeed is a holy and living Temple , wherein the Holy Spirit dwells , but that is built not with Stones or Brick , but of living Saints ; and therefore the Holiness of Places , and Altars , and Garments , &c. which makes up so great a part of the Roman Religion , is a manifest Corruption of the Simplicity of the Christian Worship . The Jewish Temple made that Worship most acceptable to God , which was offered there , because it was a Type of Christ , and signified the acceptance of all our Prayers and Religious Services , as offered up to God only in the Name of Christ ; but to think that any place is so Holy now , that the bare visiting it , or praying in it , should bestow a greater holiness upon us , and all we do , should expiate our Sins , or merit a Reward , is no better than Jewish or Pagan Superstition . 4 hly , That the Church of Rome does attribute Divine Virtues and Powers to senseless and inanimate Things , is so evident from that great Veneration they pay to the Reliques , and those great Vertues they ascribe to them , from their Consecrations of their Agnus Dei , their Wax-candles , Oyl , Bells , Crosses , Images , Ashes , Holy-water , for the Health of Soul and Body , to drive away evil Spirits , to allay Storms , to heal Diseases , to pardon Venial , and sometimes Mortal Sins , meerly by kissing or touching them , carrying them in their hands , wearing them about their necks , &c. that no man can doubt of it who can believe his own eyes , and read their Offices , and see what the daily Practice of their Church is . Whoever has a mind to be satisfied about it , needs only read Dr. Brevint's Saul and Samuel at Endor , Chap. 15. These things look more like Charms than Christian Worship , and are a great Profanation of the Divine Grace and Spirit ; indeed they argue that such men do not understand , what Grace and Sanctification means , who think that little Images of Wax , that Candles , that Oyl , that Water and Salt , that Bells , that Crosses , can be sanctified by the Spirit of God , and convey Grace and Sanctification by the sight , or sound , or touch , or such external applications . Christ has given his Holy Spirit to dwell in us , which works immediately upon our minds and rational powers , and requires our concurrence to make his Grace effectual to cleanse and purifie our Souls , and to transform us into the Divine Image ; the grace of the Spirit is to enlighten our Minds , to change our Wills , to govern and regulate our Passions , to instruct , to perswade , to admonish , to awaken our Consciences , to imprint and fix good thoughts in us , to inspire us with holy desires , with great hopes , with divine consolations , which may set us above the fears of the World , and the allurements of it , and give greater fervour to our Devotions , greater strength to our Resolutions , greater courage and constancy in serving God , than the bare powers of Reason , tho' enforced with supernatural Motives , could do . This is all the Sanctification the Gospel knows , and he who thinks that inanimate Things are capable of this Sanctification of the Spirit , or can convey such Sanctification to us by some Divine and Invisible Effluviums of Grace , may as well lodge Reason , and Understanding , and Will , and Passions in senseless matter , and receive it from them again by a kiss or touch . To be sure men who know what the Sanctification of the Spirit means , must despise such Fooleries as these . 5 ly , That all this encourages men to trust in an External Righteousness , is too plain to need a proof ; and therefore I shall not need to insist long on it . For 1. such External Rites are naturally apt to degenerate into Superstition , especially when they are very numerous : The Jewish Ceremonies themselves , their Circumcision , Sacrifices , Washings , Purifications , Temple , Altars , New Moons and Sabbaths , and other Festival Solemnities , were the Righteousness of the Scribes and Pharisees , and a cloak for their Hypocrisie and great Immoralities , though they were never intended by God for the justification of a Sinner . For such External Rites are so much easier to carnal men , than to subdue their Lusts , and live a holy and vertuous Life , that they are willing to abound in such External Observances , and hope that these will make Expiation for their other Sins ; and therefore when the Typical use of these Ceremonies was fulfilled by Christ , the External Rites were Abrogated , that men might no longer place any hope or confidence in any thing which is meerly External : And therefore that Church which fills up Religion with External Rites and Ceremonies , were there no other hurt in it , laies a Snare for Mens Souls , and tempts them to put their trust in an External Righteousness , without any regard to the Internal Purity of Heart and Mind . Especially 2. when such External Rites are recommended as very acceptable to God , as satisfactions for our Sins , and meritorious of great rewards ; and this is the use they serve in the Church of Rome , as you have already heard . They assert the necessity of Humane Satisfactions ; And what are these satisfactory Works wherewith men must expiate their Sins ? The principal of them are Fastings , that is abstaining from Flesh , and other Acts of Penance , as Whippings , Pilgrimages , and some Bodily severities , or Prayers , that is saying over such a number of Ave-Maries ; or Alms , that is to pay for Indulgencies , or to purchase Masses for themselves , or their Friends in Purgatory , or to found some Religious Houses , or to enrich those that are ; which are much more satisfactory and meritorious than common acts of Charity to the Poor : All which men may do , without the least sorrow for Sin , without any true devotion to God , without mortifying any one Lust. They mightily contend for the Merit of Works ; but what are their Meritorious Works ? Whoever reads the Lives of their Canoniz'd Saints , will easily see what it was that made them Saints : their Characters are usually made up of some Romish Superstitions , of their Devotions to the Virgin Mary , and their familiar Conversations with her , the severities of their Fasts , and other external Mortifications , their frequenting the Mass , the great numbers of their Ave-Maries , pretences to Raptures and Visions , and such wild Extravagancies as made them suspected of Madness , while they lived , and Canoniz'd them for Saints , when they were dead : Other things may be added to fill up their Stories , but these are the glorious Accomplishments , especially of the more Modern Saints : for no man must be a Saint at Rome , who is not a famous Example of Popish Superstitions . Monkery is thought the most perfect State of Religion among them , and has even Monopolized the Name , for no other persons are called the Religious , but those who belong to one Order or other : And wherein does the Perfection of Monkery consist ? 1. In the Vows of Caelibacy , Poverty , and Obedience to the Superiors of their Order , which are all External things , no Virtues in themselves , and very often the occasion of great Wickedness . 2. In the strictest Observance of the External Rites and Ceremonies of their Religion ; of Masses , and Ave-Maries , and Fastings , and Penances , and many of them would be glad , if they could go Pilgrimages too . These things are in perfection in their Monasteries and Nunneries , with such additional Superstitions as are peculiar to particular Orders . As for other true Christian Vertues , they may as soon be found without the Walls of the Monastery , as within . Now when such External Rites and Observances shall be judged Satisfactions and Expiations for Sin ; shall be thought the most highly meritorious , shall be made the Characters of their greatest Saints , and the most perfect state of Religion ; I cannot see how any true thorough-paced Romanist , can aim at any thing but a Ceremonial Righteousness . Indeed the true reason why any thinking men are so fond of an External and Ceremonial Righteousness , is to excuse them from true and real Holiness of Life : all men know that if they mortifie their Lusts , they need not afflict their Bodies with Fastings , and other severities : that if they have their Conversation in Heaven , they need not travel in Pilgrimages to Jerusalem or Loretto ; that if they take care to obey the Laws of the Gospel , they need no satisfactions for their Sins , nor no works of Merit or Supererogation , which are nothing else but meritorious and supererogating satisfactions ; for all men know , that in the Offices of Piety and Vertue , they can never do more than is their Duty ; and therefore as nothing can be matter of Merit , which is our Duty , so the true intention of all Merits and Works of Supererogation , are to supply the place of Duty , and to satisfie for their Sins , or to purchase a Reward , which they have no title to , by doing their Duty ; but a good man , who by believing in Christ , and obeying him , has an interest in his Merits , and a title to the Gospel-Promises of Pardon and Eternal Life , needs none of these Satisfactions , Merits , or Supererogations . Now would any man who believes that he cannot be saved without mortifying his Lusts , be at the trouble of Whippings and Fastings , &c. not to mortifie his Lusts , but to keep them , and to make satisfaction for them ? Would any man travel to Jerusalem , or the Shrine of any Saint , who believes he shall not be forgiven , unless he leaves his Sins behind him , which he might as well have parted with at home ? The true notion of Superstition is , when men think to make satisfaction for neglecting or transgressing their Duty , by doing something which is not their Duty , but which they believe to be highly pleasing to God , and to merit much of him : Now no man who believes that he cannot please God without doing his Duty , would be so fond of doing his Duty , and doing that which is not his Duty , nor pleasing to God , into the bargain . 3. And yet these meritorious and satisfactory Superstitions are very troublesome to most men , and though they are willing to be at some pains rather than part with their Lusts , yet they would be at as little trouble as possibly they can ; and herein the Church of Rome , like a very indulgent Mother , has consulted their ease ; for one man may satisfie for another , and communicate his Merits to him : and therefore those who , by their Friends or Money , can procure a vicarious Back , need not Whip themselves ; they may Fast , and say over their Beads , and perform their Penances and Satisfactions by another , as well as if they did it themselves ; or they may purchase Satisfactions and Merits out of the Treasury of the Church , that is , they may buy Indulgencies and Pardons ; or it is but entring into some Confraternity , and then you shall share in their Merits and Satisfactions . This is an imputed Righteousness with a witness , and I think very External too , when men can satisfie and merit by Proxies . 4. And I think it may pass for an External Righteousness too , when men are sanctified and pardoned by Reliques , Holy-water , Consecrated Beads , Bells , Candles , Agnus Dei's , &c. And how unlike is all this to the Religion of our Saviour , to that purity of Heart and Mind the Gospel exacts , and to those means of Sanctification , and methods of Piety and Vertue it prescribes ? Whoever considers what Christian Religion is , can no more think these Observances Christian Worship , than he can mistake Popish Legends for the Acts of the Apostles . II. Let us now consider what kind of Worship Christ has prescribed to his Disciples : And the general account we have of it 4 John 23 , 24. But the hour cometh , and now is , when the true worshippers shall worship the Father in spirit and in truth , for the Father seeketh such to worship him : God is a spirit , and they that worship him , must worship him in spirit and in truth . Now there are three things included in this description of Gospel-Worship : 1. That we must Worship God under the Notion of a Pure and Infinite Spirit . 2. That we must Worship him under the Character of a Father . 3. That we must Worship him with the Mind and Spirit . First , We must Worship God under the Notion of a Pure and Infinite Spirit , who has now confined his peculiar Presence to no place , as he formerly did to the Temple at Jerusalem ; for this was the present Dispute , Whether God would be Worshipped at the Temple at Jerusalem , or Samaria ; as I observed above : In opposition to which , our Saviour tells the Woman , that God is a Spirit , and therefore not confined to any place ; he is every-where , and present with us every-where , and may be worshipped every-where by devout and pious Souls : that though for Typical Reasons he had a Typical and Symbolical Presence under the Jewish Dispensation , yet this was not so agreeable to his Nature , who is a Spirit , and therefore he must not now be sought for in Houses of Wood and Stone . And indeed the Reformation of the Divine Worship must begin in rectifying our Notions and Apprehensions of God ; for such as we apprehend God to be , such a kind of Worship we shall pay him ; as is evident from the Rites and Ceremonies of the Pagan Worship , which was fitted to the Nature and History of their Gods ; for where there are no Instituted Rites of Worship , all mankind conclude , that the Nature of God is the best Rule of his Worship , for all Beings are best pleased with such Honours , as are suitable to their Natures , and no Being can think himself Honoured by such Actions as are a contradiction to his own Nature and Perfections . Now if God will be Worshipped more like a pure and infinite Spirit under the Gospel , than he was under the Law ; if this be the fundamental Principle of Gospel-Worship , that God is a Spirit , and must be Worshipped as a Spirit , I think it is plain , that nothing is more unlike a pure Spirit , then a material Image ; nothing more unlike an infinite Spirit , which can have no shape or figure , then a finite and figured Image , made in the likeness of a man , or of any thing in Heaven and Earth ; nothing more unlike an infinite Spirit , which is Life , and Mind , and Wisdom , than a dead and senceless Image ; and if under the Law , where God suited his Worship more to a Typical Dispensation than to his own Nature , he would not allow of the Worship of Images , much less is this an acceptable Worship to him under the Gospel , where he will be Worshipped as a pure Spirit , for there is nothing in the World more unlike a Living , Infinite , Omnipotent , Omniscient Spirit , than a little piece of dead senceless figured Gold or Silver , Wood or Stone , whatever shape the Carver or Engraver please to give it , since God has none . Now would any man , who understands this , that God is a Spirit , and will under the Gospel be Worshipped as a Spirit , should he go into many Popish Churches and Chappels , and see a vast number of Images and Pictures there , and People devoutly kneeling before them , suspect that these were Christian Oratories , or this Christian Worship , unless he knew something of the matter before ? For there you shall find the Pictures of God the Father , and the ever Blessed Trinity , in different Forms and Representations ; the Pictures of the Blessed Virgin , and other Saints and Martyrs devoutly Adored and Worshipped , and would any man guess , that this were to Worship God as a pure and infinite Spirit ? A Spirit cannot be Painted , and then to Worship God as a Spirit , cannot signifie to look upon any Representation of God , when we pray to him , which to be sure cannot give us the Idea of an infinite Spirit . He who Worships God as a Spirit , can have no regard to Matter and Sense , but must apply himself to God as to an infinite Mind , which no man can do , who gazes upon an Image , or contemplates God in the art and skill of a Painter ; for to pray to God in an Image , and in the same thought to consider him as a pure and infinite mind , is a contradiction ; for though a man , who believes God to be a Spirit , may be so absurd , as to worship him in an Image , yet an Image cannot represent a Spirit to him , and therefore either he must not think at all of the Image , and then methinks he should not look on an Image , when he worships God , for that is apt to make him think of it ; or if he does think of the Image , while his mind is filled with such gross and sensible representations , it is impossible in the same act to address to God , as to a pure invisible , and infinite Spirit . Which shews how unfit and improper Images are in the Worship of God ; for they must either be wholly useless , and such as a man must not so much as look or think on , ( which is very irreconcileable with that Worship , which is paid to them in the Church of Rome ) or while he is intent upon a Picture or Image , his mind is diverted from the contemplation of a pure and infinite Spirit , and therefore cannot , and does not Worship God as a Spirit . And the same is true of the Images of Saints and the Blessed Virgin : for though to makes Pictures of Men or Women , is no reproach to the Divine Nature , since they are not the Pictures or Images of God , who is a Spirit , but of those Saints , whom they are intended to represent , yet if all Christian Worship be the Worship of God , it is evident , that the Worship of Images , though they be not the Images of God , but of the Saints , can be no part of Christian Worship , because God must be Worshipped as a Spirit , and therefore not by any Image whatsoever . Now the Church of Rome will not pretend , that the Worship of Saints and their Images , is a distinct and separate Worship from the Worship of God , but to justifie themselves , they constantly affirm , that they Worship God in that Worship , which they pay to the Saints and their Images ; for they know , that to do otherwise , would be to terminate their Worship upon Creatures , which they confess to be Idolatry , since all Religious Worship must terminate on God ; and therefore should they give any Religious Worship to Creatures distinct and separate from that Worship they give to God , it were Idolatry upon their own principles . Now if they Worship God in the Worship of Saints and their Images , then they Worship God in the Images of Saints , and that I think is to Worship him by Images : the Worship of a pure infinite and invisible Spirit will admit of no Images , whether of God or Creatures , as the Objects or Mediums of Worship . But it may be said , that this is to graft our own Fancies and Imaginations upon Scripture ; for though Christ does say , that God is a Spirit , and must be Worshipped in Spirit , he does not say , that to Worship God in Spirit is not to Worship him by an Image ; but to Worship God in Spirit , in our Saviour's Discourse with the Woman of Samaria , is not opposed to Image-Worship , but to confining the Worship of God to a particular place , such as the Temple at Jerusalem and Samaria was ; as I observed above . Now to this I answer : 1. To Worship God as a Spirit , does in the nature of the thing signifie this ; for to Worship God by any material or sensible Representations is not to Worship God as a Spirit ; for an infinite Spirit cannot be represented by matter , nor by any shape and figure , because it neither is material , nor has any figure . 2. If God will not have his peculiar Presence confined to any place under the Gospel , much less will he be Worshipped by Images and Pictures , for it is not such a contradiction to the nature of an infinite Spirit , to shew himself more peculiarly present in one place than in another , as it is to be Worshipped by sensible Images and Pictures . Though God fills all places , there may be wise Reasons , why he should confine the Acts of Worship to some peculiar place , and such Typical Reasons there were for it under the Law , but there never can be any Reason , why a Spirit should be Represented and Worshipped by an Image , which is such a contradiction and dishonour to the nature of the Spirit ; and therefore when God confined his Symbolical Presence to the Temple at Jerusalem , yet he strictly forbad the Worship of Images , and much less then will he allow of Image-Worship , when he will not so much as have a Temple . 3. For we must observe farther , that what our Saviour here says , God is a Spirit , and will be Worshipped in Spirit , is not a particular Direction , how to Worship God , but a general Rule to which the nature of our Worship must be conformed , and therefore it is our Rule , as far as the plain Reason of it extends . Under the Law they were not left to general Rules , but God determined the particular Rites and Ceremonies of his Worship himself ; for under the Law God had not so plainly discovered his own nature to them , as he has done by his Son in the Gospel . For no man hath seen God at any time , but the only begotten son , who is in the bosom of the father , he hath declared him . And therefore the nature of God was never made the Rule of Worship before . Tho God was as much a Spirit under the Law , as he is under the Gospel , yet this was never assigned as a reason against Image-Worship , that God is a Spirit : but either that they saw no Likeness or Similitude in the Mountain , when God spake to them , 4 Deut. 15 , 16. or that he is so great and glorious a Being , that nothing in the World is a fit Representation of him : To whom then will ye liken God ? or what likeness will ye compare unto him ? — It is he that sitteth upon the circle of the earth , and the inhabitants thereof are as grashoppers , that stretcheth out the heavens as a curtain , and spreadeth them out as a tent to dwell in , &c. But that God is a Spirit , who has no shape and figure , is a much better Argument against Image-Worship , than all this ; but this God had not so plainly declared to them ; and if God forbad the Worship of Images , when he thought fit to give no other reason for it , but that he had never appeared to them in any Likeness or Similitude , or that he was too great to be Represented ; we our selves may now judge , how unfit it is to Worship God by an Image , since our Saviour has declared , that he is a Spirit , who has no Likeness or Figure , and that now he expects to be Worshipped by us as a Spirit , and therefore without any Image or sensible Representation . 4. And yet some Learned men think , that our Saviour in these Words , had as well respect to the Worship of God by Images , as to his Worship in the Temple : for that he had respect to the Object as well as Place of Worship , is evident from what he adds , ye worship ye know not what , we know what we worship , for salvation is of the Jews ; wherein he informs the Woman , that though she inquired only of the place of Worship , the Samaritans were guilty of a greater fault than setting up the Temple at Samaria in opposition to the Temple at Jerusalem , viz. in a false Object , or an Idolatrous manner of Worship , they Worshipping a Dove as the Symbol and Representation of God : and thus to Worship God in Spirit , is expresly opposed to Worshipping God by Images . 5 ly , However this comes much to one ; for if God being a Spirit his Worship must not be confined to any place or Symbolical Presence ; then he must not be Worshipped by an Image , for an Image is a Representative Presence of God , or of the Saints ; for the use of Images is to represent that Being whom we Worship as present to us : and therefore if men consider what they do , they go to Images , as to Divine Presences , to Worship . Images , which are set up in Churches and Chappels for the Worship of God , or of the Saints , are confined to places , and make those places as much appropriate and peculiar places of Worship , as the Jewish Temple was , excepting that the Temple was but one , and they are many . Heathen Temples were the Houses of their Gods , or of their Images , which were the Presence of their Gods ; and if we must not appropriate the Presence of God to any place , then we must not Worship him by Images , which are of no use but to represent God as sensibly present , with the Image , or in the place , where the Image is . If God be better Worshipped before an Image , than without one , then the Worship of God is more confined to that place , where an Image is , than to those places , which have no Images . I cannot see how to avoid this , that if God must be Worshipped by Images , than there must be appropriate places of Worship , viz. where the Image is , if there be no appropriate places of Worship under the Gospel , like the Temple at Jerusalem , then God must not be Worshipped by Images ; for an Image must be in some place , and if God must be Worshipped at , or before his Image , then that is the proper and peculiar place of Worship , where his Image is ; nay , though the Image be not fixt to any place , but be carried about with us , yet if we must Worship God by Images , the Image is not only the Object , but makes the place of Worship , for there we must Worship God , where his Image is , if we must Worship him before his Image . It is impossible to separate the Notion of Image-Worship , from the Notion of a peculiar and appropriate place of Worship ; for the Image determines the place , as the Presence of the Object ; does and as under the Gospel we may Worship God any where , because he is an infinite Spirit , and fills all places , and is equally present with all devout Worshippers , where-ever they Worship him : So where the Image is Consecrated for a Divine Presence , it is not only the Object , but the peculiar place of Worship , because God is peculiarly present there , or more acceptably worshipped there , than where there is no Image . So that if a peculiar and appropriate place of worship be contrary to the notion of an infinite Spirit , the worship of Images is much more so , for besides that they are gross and corporeal representations of a Spirit , they are Divine Presences too , and appropriate places of worship . Secondly , As God must be worshipped under the notion of a Spirit , so under the character of a Father : as our Saviour expresly tells us ; The hour cometh and now is , when the true worshippers shall worship the Father in Spirit and truth , for the Father seeketh such to worship him , and therefore he taught his Disciples to pray , Our Father which art in heaven . Under the Law God was worshipped as a King , and that not so much as the King of the whole world , but as in a peculiar manner the King of Israel . The Lord reigneth , let the people tremble , he sitteth between the Cherubims ( in his Temple at Jerusalem ) let the earth be moved . The Lord is great in Zion , and he is high above all people . But under the Gospel the peculiar character of God is a Father , and that not only as he is the maker of all men , and so the Father of all , but as he is the Father of Christ , and in him the Father of all Christians . Now this makes a vast difference in our worship , from what is daily practised in the Church of Rome . For , 1. When we pray to God as our Father , we must pray to him as dwelling in Heaven : as our Saviour teaches us to say , Our Father , which art in Heaven . For as a Father , Heaven is his House and Habitation ; in my Fathers House are many mansions , that is , in in Heaven , which is his House as a Father , as the Temple at Jerusalem , was his Palace considered as the King of Israel ; and this is one reason our Saviour intimates , why the presence of God shall no longer be confined to any particular place or Temple , because he shall be worshipped as the universal Father , not as the King of Jury ; Now when he is to be worshipped as a Father from all parts of the world , he must have such a Throne and presence to which all the World may equally resort , and that can be no other then his Throne in Heaven , whither we may send up our Prayers from all Corners of the Earth ; but had he confined his Presence to any place on Earth , as he did to the Temple of Jerusalem , the rest of the World must have been without God's peculiar Presence , could have had no Temple nor place of Worship , but at such a distance that they could never have come at it : for though God fills all places , it is a great absurdity to talk of more Symbolical Presences of God than one : for a Symbolical Presence confines the unlimited Presence of God to a certain place in order to certain ends , as to receive the Worship , that is paid him , and to answer the Prayers , that are made to him ; and to have more than One such Presence as this , is like having more Gods than One. So that all our Worship under the Gospel , must be directed to God in Heaven ; and that is a plain argument , that we must not Worship God in Images on Earth , for they neither can represent to us the Majesty of God in Heaven , nor is God present with the Image to receive our Worship there : if God must now be Worshipped as dwelling in Heaven , it is certain there can be no Object of our Worship on Earth ; for though God fill all places with his Presence , yet he will be Worshipped only as sitting on his Throne in Heaven ; and then I am sure he must not be Worshipped in an Image on Earth , for that is not his Throne in Heaven . This the Mercy-seat in the Holy of Holies was an Emblem of ; for the Holy of Holies in the Jewish Temple , did signifie Heaven , and the Mercy-seat covered with Cherubims , signified the Throne of God in Heaven , whither we must lift up our Eyes and Hearts when we pray to him : for though it is indifferent from what place we put up our Prayers to God , while we have regard to the External Decency of Religious Worship , yet it is not indifferent whither we direct our Prayers ; for we must direct our Prayers to the throne of grace , if we would obtain mercy , and find grace to help in time of need . Now the Throne of Grace is only in Heaven , whither Christ is ascended to make Atonement for us ; for he is the true Propitiatory or Mercy-seat : And therefore if to direct our Prayers to God , to his Picture or Image , or to the Images of the Virgin Mary , or any other Saints , did not provoke God to jealousie , yet it would do us no good , unless such Images are God's Throne of Grace , for all other Prayers are lost , which are not directed to God on his Throne of Grace , where alone he will receive our Petitions . If a Prince would receive no Petitions but what were presented to him sitting on such a Throne , all men would be sensible how vain a thing it were to offer any Petition to him else-where . And yet thus it is here : A Sinner dare not , must not approach the Presence of God , but only on his Mercy-seat and Throne of Grace ; for any where else our God is a Consuming Fire , a Just and a Terrible Judge : now God has but one Throne of Grace , and that is in Heaven , as the Mercy-seat was in the Holy of Holies , which was a Type of Heaven ; thither Christ ascended with his Bloud to sprinkle the Mercy-seat , and to cover it with a Cloud of Incense , which are the Prayers of the Saints , as the High-Priest did once a Year in the Typical Holy Place . Which is a plain proof , that all our Prayers must be immediately directed to God in Heaven , where Christ dwells , who is our true Propitiatory and Mercy-seat , who has sprinkled the Throne of God with his own Bloud , and has made it a Throne of Grace , and where he offers up our Prayers as Incense to God. 2. To Worship God as our Father , signifies to Worship him only in the Name and Mediation of his Son Jesus Christ : for he is our Father only in Jesus Christ , and we can call him Father in no other Name . By the right of Creation he is our Lord , and our Judge , but he is the Father of Sinners only by Adoption and Grace , and we are Adopted only in Christ : so that if Christian Worship be the Worship of God as a Father , then we must pray to God in no other Name , but of his own Eternal Son : The Virgin Mary , though she were the Mother of Christ , yet does not make God our Father ; and then no other Saint , I presume , will pretend to it : which shews what a contradiction the Invocation of Saints is to the Nature of Christian Worship , and how unavailable to obtain our requests of God. If we must Worship God only as our Father , then we must Worship him only in the Name of his Son , for he owns himself our Father in no other Name ; and if he will hear our Prayers , and answer our humble Petitions only as a Father , then he will hear only those Prayers which are made to him in the Name of his Son : How great Favourites soever the Blessed Virgin and other Saints may be , if God hear Prayers only as a Father , it is to no purpose to pray to God in their Names , for he hears us not . 3. To Worship God as a Father , signifies to pray to him with the humble assurance and confidence of Children : This is the spirit of adoption , whereby we cry Abba Father . For because ye are sons , God hath sent forth the spirit of his Son into your hearts , crying Abba Father . A dutiful Son does not question his Father's good will to him , nor readiness to hear and answer all his just requests , he depends upon the kindness of his Father , and his interest and relation to him , and seeks for no other Friends and Favourites to recommend him : And upon this account also the Invocation of Saints is a contradiction to the Gospel-Spirit of Prayer , to that Spirit of Adoption , which teaches us to cry Abba Father ; for surely those have not the hope , and assurance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Children , who dare not go to their Father themselves , but must send their Petitions to him by the hands of Favourites and Intercessors . To pray to God in the Name of Christ , is onely to pray to him as Sons , for it is in his Name only that he owns us for Sons ; and this is the true Spirit of Adoption , in the Name and Mediation of Christ , to go to God , as Children to a Father ; but to pray to him in any other Name , how powerful soever , is not to go to him as a Father , but as to our Lord and King , who must be Addressed to by the Mediation of some great Favourites . To pray to God in any other Name , which does not make us his Sons , is to distrust our Relation to him , as our Father in Christ ; and this is contrary to the Spirit of Adoption , which teaches us to call God Father , and gives us that assurance of his Fatherly goodness to us in Christ , that we need and desire no other Advocates . Thirdly , To Worship God in Spirit , is to Worship him with our Mind and Spirit ; for that is most agreeable to the Nature of God , who is a Spirit . God cannot be Worshipped but by a reasonable Creature , and yet a Beast may Worship God as well as a Man , who Worships without any act of Reason and Understanding , or devout Affections . To pray to God without knowing what we say , when neither our Understandings nor Affections can joyn in our Prayers , is so absurd a Worship of a pure Mind , that Transubstantiation it self is not more contrary to Sense , than Prayers in an unknown Tongue are to the Essential Reason and Nature of Worship . I suppose no man will say , that to pray to God , or praise him in words which we do not understand , is to Worship God in Spirit , unless he thinks that a Parrot may be taught to pray in the Spirit : What difference is there between a man 's not speaking , and speaking what he does not understand ? Just so much difference there is between not praying , and praying what we do not understand : and he honours God to the full as much , who does not pray at all , as he who prays he knows not what , and , I am sure , he affronts him a great deal less : However , if Christian Worship be to worship God in Spirit , Prayers in an unknown Tongue , in which the Mind and Spirit cannot be concerned , is no Christian Worship . SECT . IV. Concerning the Reformation and Improvement of Humane Nature , by the Gospel of CHRIST . 4. ANother principal end and intention of the Gospel , was to cure the Degeneracy of Mankind , and to advance Humane Nature to its utmost Perfection : for as Man fell from his original Happiness , by falling from the purity and integrity of his Nature , so there was no restoring him to his lost Happiness , much less no advancing him to a more perfect state of Happiness , not to an earthly , but to an heavenly Paradise , without changing and transforming his Nature , and renewing him after the Image of God. And therefore our very entrance into Christianity , is a new Birth : Except a man be born of water , and of the spirit , he cannot enter into the kingdom of God : That which is born of the flesh is flesh , and that which is born of the spirit is spirit . And such a man is called a new Creature ; and a Christian Life is a newness of Life , and living after the Spirit , and walking after the Spirit : and this new Nature is the Divine Nature , the Image of God , the new man , which after God is created in righteousness and true holiness , which is renewed in knowledge after the Image of him that created him . So that there are two things , wherein this new Nature consists , Knowledge , and Righteousness , or true Holiness , and I doubt it will appear , that the Church of Rome is no great Friend to either . I. Knowledge : Now I suppose neither the Church of Rome , nor any one for her , will pretend that she is any great Friend to Knowledge : She is so horribly afraid of Heresie , that she endeavours to nurse men up in Ignorance of their Religion , for fear they should prove Hereticks ; and indeed she has some reason for it : for the Church of Rome was never so Triumphant as in the most ignorant and barbarous Ages ; but as Knowledge broke in upon the World , so men turned Hereticks apace . If there be any knowing Papists ( and it would be very hard , if there should be none ) they are not beholding to their Church for it , which deprives them of all the means of Knowledge : for she will not allow them to believe their Senses , which is one way of knowing things , and the most certain we have : and yet she commands us to believe Transubstantiation , which no man can do who believes his Senses : and if I must not believe my Senses in so plain a matter , as what is Bread and Wine , I know no reason I have to believe them in any thing , and then there is an end of all Knowledge , that depends on Sense ; as the proof of the Christian Religion itself does : for Miracles are a sensible proof , and if I must not trust my Senses , I cannot rely on Miracles , because I cannot know , whether there be any such thing as a real Miracle . The Church of Rome also forbids men the use of Reason in matters of Religion , will not allow men to judge for themselves , nor to examine the Reasons of their Faith , and what knowledge any man can have without exercising his Reason and Understanding , I cannot guess ; for to know without understanding sounds to me like a contradiction . She also denies Christians the use of the Bible , which is the only means to know the revealed Will of God : and when men must neither believe their Senses , nor trust their Reason , nor read the Scripture , it is easie to guess what knowing and understanding Christians , they must needs be . But it may be said , that notwithstanding this , the Church of Rome does Instruct her Children in the true Catholick Faith , though she will not venture them to judge for themselves , nor to read the Scriptures , which is the effect of her great care of them , to keep them Orthodox : for when men trust to their own fallible Reasons , and private Interpretations of Scripture , it is a great hazard that they do not fall into one Heresie or other : but when men are taught the pure Catholick Faith without any danger of Error and Heresie , is not this much better , then to suffer them to reason and judge for themselves , when it is great odds , but they will judge wrong . Now this would be something indeed , did the Church of Rome take care to Instruct them in all necessary Doctrines , and to teach nothing , but what is true , and could such men , who thus tamely receive the dictates of the Church , be said to know and to understand their Religion . How far the Church of Rome is from doing the first , all Christians in the world are sensible but themselves , but that is not our present dispute ; for though the Church of Rome did instruct her people into the true Christian Faith , yet such men cannot be said to know and understand their Religion ; and to secure the Faith by destroying knowledge , is a direct contradiction to the design of the Gospel , which is to make men wise and understanding Christians . For no man understands his Religion , who does not in some measure know the reasons of his Faith , and judge whether they be sufficient or not ; who knows not how to distinguish between Truth and Error , who has no Rule to go by , but must take all upon trust , and the credit of his Teachers ; who believes whatever he is told , and learns his Creed , as School boys do their Grammar , without understanding it : This is not an active , but a kind of passive knowledge ; such men receive the impression , that is made on them , as wax does , and understand no more of the matter ; now will any one call this the knowledge and understanding of a man , or the Discipline of a Child ? But suppose there were some men so dull and stupid , that they could never rise higher ; that they are not capable of inquiring into the reasons of things , but must take up their Religion upon trust ; yet will any man say , that this is the utmost perfection of knowledge , that any Christian must aim at ? is this the meaning of the word of God dwelling in us richly in all wisdom ? is this the way to give an answer to any one , who asks a reason of the hope that is in us ? the perfection of Christian knowledge is a great and glorious attainment ; to understand the secrets of God's Laws , those depths and mysteries of wisdom and goodness in the oeconomy of Mans Salvation ; to see the Analogy between the Law and the Gospel , how the Legal Types and ancient Prophecies received their accomplishment in Christ , how far the Gospel has advanced us above the state of Nature , and the Law of Moses ; what an admirable design it was to redeem the world by the Incarnation and death and sufferings and intercession of the Son of God ; what mysteries of Wisdom and Goodness the Gospel contains ; the knowledge of which is not only the perfection of our understandings , but raises and ennobles our minds , and transforms us into the Divine Image : These things were revealed , that they might be known , not that they should be concealed from the world , or neglected and despised ; but this is a knowledge , which cannot be attained without diligent and laborious inquiries , without using all the reason and understanding we have , in searching the Scriptures , and all other helps which God has afforded us . Now if Christian Knowledge be something more than to be able to repeat our Creed , and to believe it upon the authority of our Teachers , if the Gospel of our Saviour was intended to advance us to a true manly knowledge , Christ and the Church of Rome seem to have two very different designs , our Lord in causing the Gospel to be wrote and publisht to the world , the other in concealing it as much as she can , and suffering no body to read it without her leave , as a dangerous Book , which is apt to make men Hereticks ; for it is hard to conceive , that the Gospel was written , that it might not be read , and then one would guess , that he by whose authority and inspiration the Gospel was written , and those by whose authority it is forbid to be read , are not of a mind in this matter . 1. This I think in the first place is an evident proof , that to forbid Christian people to read and study and mediate on the word of God , is no Gospel Doctrine , unless not to read the Bible , be a better way to improve in all true Christian knowledge and wisdom , than to read it : for that is the duty of Christians , to grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ ; this was one great end of publishing the Gospel to the world , to enlighten and improve mens understandings , as well as to govern their Lives ; and though we grant , men may be taught the principles of Christian Religion , as Children are , without reading the Bible , yet if they will but grant , that studying and meditating on the holy Scriptures , is the best and only way to improve in all true Christian knowledge , this shows how contrary this prohibition of reading the Scriptures is to the great design of the Gospel , to perfect our knowledge in the mysteries of Christ. 2 ly . This is a mighty presumption also against Transubstantiation , that it is no Gospel Doctrine , because it overthrows the very Fundamental Principles of Knowledge , which is a direct contradiction to the design of the Gospel , to advance Divine Knowledge to the utmost perfection it can attain in this world . Whoever has his eyes in his head must confess , that the Doctrine of Transubstantiation is contrary to Sense ; for were our senses to be Judges of this matter , they would pronounce the Bread and Wine after Consecration , to be Bread and Wine still ; and therefore what ever reason there may be to believe it not to be Bread and Wine , but Flesh and Blood , yet it must be confessed , that our Faith in this matter contradicts our sense ; for even Roman Catholick Eyes and Noses and Hands , can see and feel and smell nothing but Bread and Wine : and if to our senses it appears to be nothing but Bread and Wine , those who believe it to be the Natural Body and Blood of Christ , believe contrary to what they see . Thus there is nothing more contrary to the natural notions we have of things , than the Doctrine of Transubstantiation : for if this Doctrine be true , then the same individual body of Christ is in Heaven at the right hand of God , and on ten thousand Altars , at a great distance from each other on earth , at the same time . Then a humane Body is contracted into the compass of a Wafer , or rather subsists without any dimensions , without extension of parts , and independent on place . Now not to dispute , whether this be true or false , my only inquiry at present is , whether this do not contradict those natural notions all men have of the properties of a Humane Body : let a man search his own mind , and try , whether he find any such notion of a Body , as can be present at more places than one at the same time : a Body that is without Extension , nay that has parts without Extension , and therefore without any distinction too : for the parts of an Organical Body must be distinguished by place and scituation , which cannot be , if they have no Extension ; a Body , which is present without occupying a place , or being in a place : if we have no such natural notion of a Body , as I am sure I have not , and I believe no man else has , then let Transubstantiation be true or false , it is contrary to the natural notions of our minds , which is all I am at present concerned for : Thus let any man try , if he have any notion of an accident subsisting without any substance , of a white and soft and hard nothing ; of the same body , which is extended and not extended , which is in a place , and not in a place at the same time : for in Heaven , I suppose , they will grant , the Body of Christ fills a place , and has the just dimensions and proportions of a Humane Body , and at the same time in the Host the very same body is present , without any extension ; and independent on place ; that is , the same body at the same time is extended and not extended , fills a place and fills no place , which , I suppose , they mean by being Independent on place ; now is and is not , is a contradiction to natural Reason , and I have no other natural notion of it , but as of a contradiction , both parts of which cannot be true . Let us then briefly examine , whether it be likely , that Transubstantiation , which contradicts the evidence of sense , and the natural notions of our Minds , should be a Gospel Doctrine , considering the Gospel as the most Divine and excellent Knowledge , and most perfective of Humane understandings . For , 1. This Doctrine of Transubstantiation , is so far from perfecting our Knowledge , that it destroys the very Principles of all Humane Knowledge : All natural knowledge is owing either to Sense or Reason , and Transubstantiation contradicts both , and whoever believes it , must believe contrary to his Senses and Reason , which if it be to believe like a Catholick , I am sure , is not to believe like a man ; if the perfection of knowledge consist in contradicting our own Faculties , Transubstantiation is the most perfect knowledge in the world ; but however , I suppose no man will say , that this is the natural perfection of knowledge , which overthrows the most natural notions we have of things : and yet 2. All supernatural Knowledge must of necessity be grafted upon that which is natural ; for we are capable of revealed and supernatural Knowledge , only as we are by nature reasonable Creatures , and destroy Reason , and Beasts are as fit to be preached too as Men : And yet to contradict the plain and most natural notions of our minds , is to destroy Humane Reason , and to leave Mankind no Rule or Principle to know and judge by . No man can know any thing , which contradicts the Principles of Natural Knowledge , because he has only these natural Principles to know by ; and therefore however his Faith may be improved by it , he forfeits his natural Knowledge , and has no supernatural Knowledge in the room of it : For how can a man know and understand that which is contrary to all the natural Knowledge and Understanding he has ? There may be some revealed Principles of Knowledge super-added to natural Principles , and these things we may know to be so , though we have no natural Notion of them , and this perfects , because it enlarges our Knowledge ; as the Knowledge of three Divine Persons super-added to the natural Belief of one Supreme God ; which does not overthrow the belief of one God , but only acquaints us , that there are three Divine Persons in the Unity of the Godhead , which , whatever difficulty there may be in apprehending it , yet overthrows no natural Notion : this is an improvement of Knowledge , because we know all we did before , and we know something more , that as there is one God , so there are three Persons , who are this one God ; and though we have no natural Notion of this , how three Persons are one God , because we know no distinction between Person and Essence in Finite Beings , yet we have no natural Notion , that there cannot be more Persons than one in an Infinite Essence ; and therefore this may be known by Revelation , because there is no natural Notion against it . But now I can never know that which is contrary to all the Principles of Knowledge I have ; such men may believe it , who think it a Vertue to believe against Knowledge : Who can believe that to be true , which they know to be false ? For whatever is contrary to the plain and necessary Principles of Reason , which all Mankind agree in , I know must be false , if my Faculties be true , and if my Faculties be not true , then I can know nothing at all , neither by Reason nor Revelation , because I have no true Faculties to know with : Revelation is a Principle of Knowledge as well as Faith , when it does not contradict our natural Knowledge of things , for God may teach us that which Nature does not teach ; and thus Revelation improves , enlarges , and perfects Knowledge : in such cases Faith serves instead of natural Knowledge , the Authority of the Revelation instead of the natural Notions and Idea's of our Minds ; but I can never know that by Revelation which contradicts my natural Knowledge ; which would be not only to know that , which I have no natural Knowledge of , which is the knowledge of Faith , but to know that by Revelation , which by Reason and Nature I know cannot be ; which is to know that , which I know cannot be known , because I know it cannot be : So that Transubstantiation , which contradicts all the evidence of Sence and Reason , is not the Object of any Humane Knowledge , and therefore cannot be a Gospel-Revelation , which is to improve and perfect , not to destroy Humane Knowledge : I can never know it , because it contradicts all the Notions of my Mind ; and I can never believe it without denying the truth of my Faculties , and no Revelation can prove my Faculties to be false ; for I can never be so certain of the truth of any Revelation , as I am , that my Faculties are true ; and could I be perswaded , that my Faculties are not true , but deceive me in such things , as I judge most certain and evident , then I can no more believe them as to any Revelation , than I can as to their natural Reasonings , for the same Faculties must judge of both , and if the Faculty be false , I can trust its judgment in neither . 3 ly , The Doctrine of Transubstantiation destroys all possible certainty , what the true sence and interpretation of Scripture is , and thereby overthrows all supernatural Knowledge . The Scripture we know is Expounded to very different and contrary Sences , and made to countenance the most monstrous and absurd Doctrines ; Witness all the ancient Heresies which have been Fathered on the Scriptures . Now what way have we to confute these Heresies , but to shew , either that the words of Scripture will not bare such a sence , or at least do not necessarily require it ; that such an Interpretation is contrary to Sense , to Reason , to the natural Notions we have of God , and therefore is in itself absurd and impossible ? But if Transubstantiation be a Gospel-Doctrine , I desire any Papist , among all the ancient Heresies , to pick out any Doctrine more absurd and impossible , more contrary to Sense and Reason , than the Doctrine of Transubstantiation is ; and then it is no Argument against any Doctrine , or any Exposition of Scripture , that it is absurd and impossible , contrary to Sense and Reason , for so Transubstantiation is ; and if we may believe one absurd Doctrine , we may believe five hundred , how absurd soever they be : And then what defence has any man against the most monstrous Corruptions of the Christian Faith ? Is this the way to improve Knowledge , to destroy all the certain marks and characters of Truth and Error , and to leave no Rule to judge by ? If the design of the Gospel was to improve our Minds by a knowing and understanding Faith , Transubstantiation , which overthrows the certainty both of natural and revealed Knowledge , can be no Gospel-Doctrine . 3. The Authority of an infallible Judge , whom we must believe in every thing , without examining the reasons of what he affirms , nay , though he teaches such Doctrines as appear to us most expresly contrary to Sense , and Reason , and Scripture , is no Gospel-Doctrine , because it is not the way to make men wise and understanding Christians , which is the great design of the Gospel , for to suspend the exercise of Reason and Judgment , is not the way to improve mens Knowledge : an infallible Teacher , and an infallible Rule do indeed mightily contribute to the improvement of Knowledge ; but such an infallible Judge , as the Church of Rome boasts of , can only make men ignorant and stupid Believers : For there is a vast difference between an infallible Teacher , and an infallible Judge , which few men observe , at least have not well explained ; for an infallible Teacher is onely an external Proponent , and while men only teach and instruct , how infallible soever they are , every man is at liberty to use his own Reason and Judgment ; for though the Teacher be infallible , he that learns must use his own Reason and Judgment , unless a man can learn without it : But now an infallible Judge is not contented to teach and instruct , which is an appeal to the Reason of Mankind , but he usurps the office of every mans private Reason and Judgment , and will needs judge for all Mankind , as if he were an Vniversal Soul , an Vniversal Reason and Judgment , that no man had any Soul , any Reason or Judgment but himself : for if every man has a private Reason and Judgment of his own , surely every man must have a right to the private exercise of it ; that is , to judge for himself ; and then there can be no such universal Judge , who must be that to every man , which in other cases his own private Reason and Judgment is , which is to un-Soul all Mankind in matters of Religion . And therefore though there have been a great many infallible Teachers , as Moses and the Prophets , Christ and his Apostles , yet none ever pretended to be infallible Judges , but the Church of Rome ; that is , none ever pretended to deny People a liberty of judging for themselves , or ever exacted from them an universal submission to their infallible Judgment without exercising any act of Reason and Judgment themselves . I am sure Christ and his Apostles left People to the exercise of their own Reason and Judgment , and require it of them ; they were infallible Teachers , but they did not judge for all Mankind , but left every man to judge for himself , as every man must and ought , and as every man will do , who has any Reason and Judgment of his own : but an infallible Judge , who pretends to judge for all men , treats Mankind like Bruits , who have no reasonable Souls of their own . But you 'll say , this distinction between an infallible Teacher and an infallible Judge , is very nice and curious , but seems to have nothing in it ; for does not he who teaches infallibly , judge infallibly too ? And must I not submit my private Judgment , which all men allow to be fallible , to a publick infallible Judgment , which I know to be infallible ? If I know that I may be deceived , and that such a man cannot be deceived , is it not reasonable for me to be governed by his Judgment , rather than my own ? I answer , All this is certainly true as any demonstration , but then it is to be considered , that I cannot be so certain of any man's Infallibility , as to make him my Infallible Judge , in whose Judgment I must acquiesce , without exercising any Reason or Judgment of my own : and the reason is plain , because I cannot know that any man teaches infallibly , unless I am sure that he teaches nothing that is contrary to any natural or revealed Law. Whoever does so , is so far from being Infallible , that he actually errs ; and whether he does so , I cannot know , unless I may judge of his Doctrine by the Light of Nature , and by Revelation : and therefore though there may be an Infallible Teacher , there never can be any Infallible Judge , to whom I must submit my own Reason and Judgment , because I must judge of his Doctrine my self , before I can know that he is Infallible . As for instance , when Moses appeared as a Prophet and a Law-giver to the Children of Israel , there was no written Law , but only the Law of Nature ; and therefore those great Miracles he wrought , gave authority to his Laws , because he contradicted no necessary Law of Nature : but had any other person at that time wrought as many Miracles as Moses did , and withal taught the Worship of many Gods , either such as the AEgyptians , or any other Nations worshipped at that time , this had been reason enough to have rejected him as a false Prophet , because it is contrary to the natural Worship of one Supream God , which the Light of Nature teaches . When Christ appeared , there was a written Law , the Writings of Moses and the Prophets , and all the Miracles he wrought could not have proved him a true Prophet , had he contradicted the Scriptures of the Old Testament ; and therefore his Doctrine was to be examined by them , and accordingly he appeals to Moses and the Prophets to bear testimony to his Person and Doctrine , and exhorts them to search the Scriptures , which gave testimony to him : and how the Miracles he wrought gave authority to any new Revelations he made of God's Will to the World , since he did not contradict the old . The Law of Nature , and the Laws of Moses , were the Laws of God ; and God cannot contradict himself : and therefore the Doctrine of all new Prophets , even of Christ himself , was to be examined , and is to be examined to this day , by the Law and the Prophets ; and therefore though he was certainly an Infallible Teacher , yet men were to judge of his Doctrine , before they believed him ; and he did not require them to lay aside their Reason and Judgment , and submit to his Infallible Authority , without Examination . So that all this while , there could be no Infallible Judge to whom all men were bound to submit their own private Reason and Judgment , and to receive all their Dictates as divine Oracles , without Examination ; because they could not know them to be such Infallible Teachers , till they had examined their Doctrine by the Light of Nature and the Law of Moses : and we cannot to this day know that Moses and Christ were true Prophets , but in the same way . Since the writing of the New Testament , there is a farther Test of an Infallible Teacher , if there be any such in the world ; that he neither contradicts the Light of Nature , nor the true intent of the Law of Moses , nor alter or add to the Gospel of Christ ; and therefore there can be no Infallible Judge , because be he never so Infallible , we can never know that he is so , but by the agreement of his Doctrine with the Principles of Reason , with the Law and the Prophets , and with the Gospel of Christ ; and therefore must examine his Doctrine by these Rules , and therefore must judge for our selves , and not suffer any man to judge for us , upon a pretence of his Infallibility . Could I know that any man were Infallible , without judging of his Doctrine , then indeed there were some reason to believe all that he says , without any inquiry or examination ; but this never was , never can be : and therefore though there may be an Infallible Teacher , there can be no Infallible Judge to whom I must submit my own Reason and Judgment , without asking any Questions . Which by the way shews , how ridiculous that Sophism is , The Church has not erred , because she is Infallible , when it is impossible for me to know she is Infallible , till by examining her Doctrine by an Infallible Rule I know , that she has not erred . And the truth is , it is well there can be no Infallible Judge ; for if there were , it would suspend and silence the Reason and Judgment of all Mankind : and what a knowing Creature would Man be in matters of Religion , when he must not reason , and must not judge ? just as knowing as a man can be without exercising any Reason and Judgment . And therefore not only the reason and nature of the thing proves , that there can be no Infallible Judge , but the design of Christ to advance humane Nature to the utmost perfection of Reason and Understanding in this World , proves that he never intended there should be any : for to take away the exercise of Reason and private Judgment , is not the way to make men wise and knowing Christians ; and if Christ allows us to judge for our selves , there can be no Infallible Judge , whose Office it shall be to judge for us all . 4 ly . To pretend the Scripture to be an obscure or imperfect Rule , is a direct contradiction to the design of the Gospel to improve and perfect Knowledge : for if the Scripture be so obscure in the essential matters of Faith and Christian knowledge , that we cannot have any certainty what the true sence and interpretation of it is , without an Infallible Judge , then the Scriptures cannot improve our knowledge , because we cannot know what they are , we cannot understand their meaning , and therefore can learn nothing from them . Yes you 'll say , we may know their meaning , when they are expounded to us by an Infallible Judge : though the Scriptures are so obscure , that we cannot understand them without an Infallible Judge , yet we may certainly learn what the sence of Scripture is from such a Judge . Now in answer to this , I observe , that though such an Infallible Judge should determine the sense of all obscure Texts of Scripture , ( which neither the Pope nor Church of Rome have ever done ) yet this would not be to understand the Scriptures , or to learn from the Scriptures , but only to rely on this Infallible Judge for the sense of Scripture : To understand the Scriptures , is to be able to give a reason , why I expound Scripture to such a sense , as that the words signifie so , that the circumstances of the place , and the context and coherence of the words require it ; that the analogy of Faith , and the reason and nature of things , will either justifie such an interpretation , or admit no other : and an Expositor , who can thus open our Understandings , and not only tell us what the sense of Scripture is , but make us see , that this is the true sense and interpretation of it , does indeed make us understand the Scripture . Thus Christ himself did , when he was risen from the dead , He opened their understandings , that they might understand the Scriptures , 24 Luke 45. But to be told that this is the true sence of Scripture , and that we must believe this is the sense , though we can see no reason why it should be thus expounded , nay , though all the Reason we have tells us , that it ought not to be thus expounded , no man will say , that this is to understand the Scriptures , but to believe the Judge : No man can learn any thing from a Book , which he does not and cannot understand ; and if men neither do nor can understand the Scriptures , it is certain , they can learn nothing from them : an Infallible Judge would teach as well without the Scriptures as with them , and indeed somewhat better , because then no man could have a pretence to contradict him ; and therefore if this be true , the holy Scripture deserves all those contemptible Characters which the Romanists have given it ; for it is so far from improving and perfecting our knowledge , that it self cannot be known , and therefore is good for nothing . So that the obscurity of the Scripture makes it wholly useless to the great ends and purposes of the Christian Religion , viz. to improve and perfect the knowledge of Mankind in the necessary and essential Doctrines of Faith , and therefore this can be no Gospel-Doctrine , because it makes the Gospel it self , considered as written , of no use . Thus if the Scripture be an imperfect Rule , as the Romanists affirm , that it does not teach us the whole mind and will of God , but that we must learn even some necessary Doctrines of Faith from unwritten Traditions , which no body has the keeping of but the Church of Rome : This I say contradicts the great design of the Gospel , which is to improve and perfect knowledge ; for an imperfect Rule of Faith is , I think , as bad as no Rule at all , because we can never trust it . If you say , that though the Scripture in it self be an imperfect Rule , yet we have a perfect Rule , because the defects of the Scripture are supplied by unwritten Traditions ; and therefore we have the whole Gospel and all the Christian knowledge delivered down to us , either in the written or unwritten Rule . I answer , 1. If the Scriptures be an imperfect Rule , then all Christians have not a perfect Rule , because they have not the keeping of unwritten Traditions , and know not what they are , and never can know what they are , till the Church is pleased to tell them ; and it seems , it was a very great while , before the Church thought fit to do it . For suppose that all the new Articles of the Council of Trent , which are not contained in Scripture , were unwritten Traditions , fifteen hundred years was somewhat of the longest to have so considerable a part of the Rule of Faith concealed from the World ; and who knows how much of it is concealed still , for the Church has not told us , that she has published all her unwritten Traditions ; there may be a Nest-egg left still , which in time may add twelve new Articles to the Trent-Creed , as that has done to the Apostles Creed . So that if the Scripture be an imperfect Rule of Faith , the Church never had a perfect Rule , till the Council of Trent ; for a Rule which is not known , is none at all , and no body can tell whether our Rule be perfect yet : whether some more unwritten Traditions may not start up in the next Age to make our Faith more perfect , than the Council of Trent it self has made it . Now if the design of the Gospel was to instruct men in all divine knowledge , can we think that our Saviour has given us such an imperfect Rule , as needs to be supplied by unwritten Traditions in every Age ? especially when we consider that some of the greatest Mysteries and most useful Doctrines of the Christian Religion , ( if the Church of Rome be in the right ) were not written , or so obscurely , that no body could find them in the Scriptures , till they were discovered by the help of unwritten Traditions ; such as the Supremacy of the Pope , the Infallibility of Popes and General Councils , the Worship of Images , the Invocation of Saints , and the great Glory and Prerogatives of the Virgin Mary , the Doctrine of Purgatory , Indulgences , the Sacrament of Penance , &c. as necessary Doctrines as any that are recorded in Scripture , and the denial of which makes us all Hereticks and Schismaticks , as the Church of Rome says . Though thanks be to God , as far as appears , we are no greater Hereticks and Schismaticks , than the Apostles were , unless they are excused for not knowing these necessary Articles of Faith , and we are Hereticks for denying them , since the Church of Rome in the Council of Trent has decreed and published them . 2. These unwritten Traditions cannot supply the defects of a written Rule , because they are of uncertain Authority , and therefore not the Objects , much less the Rule , of a certain Faith and Knowledge . What is not written , but said to be delivered down from Age to Age by oral Tradition , and kept so privately , that the Church of God never heard of it for several hundred years , can never be proved but by Miracles , and they must be more credible Miracles too , than the School of the Eucharist , and the Legends of the Saints furnish us with ; and yet I know of no better the Church of Rome has . It is impossible to prove , that a private Tradition cannot be corrupted ; it is unreasonable to think that any thing which concerns the necessary Articles of Faith or Rules of Worship , should be a private and secret Tradition for several Ages . Miracles themselves cannot prove any Tradition which is contrary to the written Rule , and the Catholick Faith of Christians for several Ages , as several of the Trent-Doctrines are ; nay , no Miracles can prove any new Article of Faith , which was never known before , without proving that Christ and his Apostles did not teach all things necessary to salvation ; which will go a great way to overthrow the truth and certainty of the Christian Faith : for Miracles themselves can never prove , that Christ and his Apostles taught that which the Christian Church never heard of before ; which is either to prove that the whole World had forgot what they had been once taught , which I doubt is not much for the credit of Tradition , or that the Church for several Ages did not teach all that Christ taught , which is no great reason to rely on the teachings of the Church ; or to prove against matter of fact , that Christ and his Apostles taught that , which no body ever heard of , and I do not think a Miracle sufficient to prove that true , which every body knows to be false , or at least do not know it to be true , though they must have known it , if it had been true . And does not every body now see , how improper unwritten Traditions are , to supply the Defects and Imperfections of the written Rule ? for they can never make one Rule , because they are not of equal Authority . A Writing may be proved Authentick , an obscure unwritten Tradition cannot : and can any man think , that Christ would have one half of his Gospel written , the other half unwritten , if he intended to perfect the knowledge of Christians : for they cannot have so perfect a knowledge , because they cannot have so great certainty , of the unwritten , as they have of the written Gospel . Writing is the most certain Way to perpetuate Knowledge , and if Christ intended , that his Church in all Ages should have a perfect Rule of Faith , we must acknowledge the perfection of the written Rule . The truth is , I cannot but admire the great artifice of the Church of Rome , in preaching up the Obscurity and Imperfection of the Scriptures , for she has hereby put it into her own power , to make Christian Religion , what she pleases ; for if the Scriptures be obscure , and she alone can infallibly interpret them ; if the Scriptures be imperfect , and she alone can supply their defects by unwritten Traditions , it is plain , that Christian Religion must be , what she says it is , and it shall be , what her interest requires it to be . But whether this be consistent with our Saviour's design in publishing the Gospel , or whether it be the best way of improving the knowledge of Mankind , let any impartial man judge . 5 ly . An Implicit Faith , or believing as the Church believes , without knowing what it is we believe , can be no Gospel-Doctrine , because this to be sure cannot be for the improvement of knowledge . Some of the Roman Doctors think it sufficient , that a man believes as the Church believes , without an explicite knowledge of any thing they believe ; but the general opinion is , that a man must have an explicite belief of the Apostles Creed , but as for every thing else it suffices , if he believes as the Church believes , without knowing , what the faith of the Church is : that is , it is not necessary men should so much as know , what the new Articles of the Trent Faith are , if they believe the Apostles Creed , and resign up their Faith implicitely to the Church . Now this is a plain confession , that all the Doctrines in dispute between us and the Church of Rome , are of no use , much less necessary to salvation ; for if they were , they would be as necessary to be known , and explicitely believed , as the Apostles Creed : and I cannot imagine , why we Hereticks , who believe the Apostles Creed , and understand it as orthodoxly as they , may not be saved without believing the new Trent Creed ; for if we need not know what it is , there seems to be no need of believing it ; for I always thought , that no man can , and therefore to be sure no man need , believe , what he does not know . So that it seems , we know and believe all things , the explicite knowledge , and belief of which , by their own confession , is necessary to salvation , except that one single Point of the Infallibility of the Church of Rome : believe but that , and ye need believe or know nothing more but the Apostles Creed , and yet go to Heaven as a good Catholick : which makes an implicite Faith in the Church of Rome , as necessary as Faith in Christ is . But if the intent of the Gospel was to improve our Knowledge , then Christ never taught an implicite Faith , for that does not improve Knowledge : and if the Faith of the Church of Rome , excepting the Apostles Creed , which is the common Faith of all Christians , need not be known , then they are no Gospel-Doctrines , much less necessary Articles of Faith , for Christ taught nothing , but what he would have known ; and though the knowledge of all things , which Christ taught , is not equally necessary to salvation , yet it tends to the perfecting our knowledge , and Christ taught nothing which a man need not know ; which I think is a reproach to meaner Masters , and much more to the eternal and incarnate Wisdom . Secondly , The improvement and perfection of Humane Nature consists in true Holiness and Virtue , in a likeness and conformity to God , and a participation of the Divine Nature : and this is the great end of the Gospel to advance us to as perfect Holiness as is attainable in this life : Christ indeed has made expiation for our sins by his own Bloud , but then this very Bloud of Atonement does not only expiate the guilt of sin , but purges the Conscience from dead works , that we may serve the living God : for no Sacrifice , not of the Son of God himself , can reconcile an impenitent and unreformed Sinner to God , that is , can move God to love a Sinner , who still loves and continues in his sins ; which an infinitely holy and pure being cannot do : Indeed the expiation of sin is but one part of the work of our Redemption ; for a sinner cannot be saved , that is , cannot be advanced to immortal life in the Kingdom of Heaven , without being born again , without being renewed and sanctified by the holy Spirit , after the Image and likeness of God. For this new Nature is the only Principle of a new immortal life in us ; an earthly sensual mind is no more capable of living in Heaven , than an earthly mortal body . In both senses flesh and bloud cannot inherit the Kingdom of God , neither can corruption inherit incorruption . The Church of Rome indeed has taken great care about the first of these , and has found out more ways of expiating sin , and making satisfaction for it , than the Gospel ever taught us ; whether they are so effectual to this purpose , let those look to it , who trust in them : but there is not that care taken to inculcate the necessity of internal holiness and purity of mind , and one would easily guess there can be no great need of it in that Church , which has so many easie ways of expiating sin . The true character of Gospel-Doctrines is , a Doctrine according to Godliness , the principal design of which is to promote true goodness ; all the Articles of the Christian Faith tend to this end , to lay great and irresistible obligations on us to abstain from every sin , and to exercise our selves in every thing that is good , as we have ability and opportunity to do it : and therefore all Doctrines which secretly undermine a good life , and make it unnecessary for men to be truly and sincerely vertuous , can be no Gospel-Doctrines . That there are such Doctrines in the Church of Rome , has been abundantly proved by the late Learned and Reverend Bishop Taylor in his Disswasive from Popery ; which is so very useful a Book , that I had rather direct my Readers to it , than transcribe out of it : My design leads me to another method ; for if I can prove that the Doctrines and Practices of the Church of Rome naturally tend to evacuate the force of the Gospel it self , to make men good and holy ; every one will easily see that that can be no Gospel-Faith and Worship , which sets aside the Gospel it self . The whole Doctrine of the Gospel either consists of the Rules of Holiness , or of the Motives and Instruments of it ; for the Articles of the Christian Faith are all of them so many Motives to a good life : let us then consider how the Faith and Worship of the Church of Rome has made void the Gospel of our Saviour , as the Pharisees made void the Law of Moses by their Traditions . 1. Let us begin then with the Gospel-Rules of Holiness . It would be an endless thing here to take notice of the loose Determinations of their famed and approved Casuists , of their Doctrine of probable Opinions , of the direction of the intention , by which means the very Laws and Boundaries of Vertue and Vice are in a great measure quite altered ; and it may be this would only make work for the Representer , and furnish out a fourth part of the Papist Misrepresented , if we venture to tell the World what has been the avowed Doctrines of their great Divines and Casuists . But whether such Definitions be the Doctrine of their Church or not , I am sure they are equally mischievous , if they be the Doctrines of their Confessors who have the immediate direction of mens Conscience . Those who have a mind to be satisfied in this matter , may find enough of it in the Provincial Letters , the Jesuits Morals , and Bishop Taylor 's Disswasive . It sufficiently answers my present design to take notice of some few plain things , which will admit of no dispute . I have already shewn what a great value the Church of Rome sets upon an external Righteousness , which is much more meritorious than a real and substantial Piety and Virtue . Now let any man judge whether this be not apt to corrupt mens notions of what is good ; to perswade them that such external observances are much more pleasing to God , and therefore certainly much better in themselves , than true Gospel-Obedience , than Moral and Evangelical Vertues ; for that which will merit of God the pardon of the greatest immoralities , and a great reward , that which supplies the want of true Vertue , which compensates for sin , and makes men great Saints , must needs be more pleasing to God , than Vertue it self is : and if men can believe this , all the Laws of Holiness signifie nothing , but to let men know , when they break them , that they may make satisfaction by some meritorious Superstitions . Thus the Doctrine of venial sins , which are hardly any sins at all , to be sure how numerous soever they are , or how frequently soever repeated , cannot deserve eternal punishments , is apt to give men very slight thoughts of very great Evils : For very great Evils may come under the notion of venial sins , when they are the effects of Passion and Surprize , and the like . Indeed this very Doctrine of venial sins is so perplexed and undermined , that the Priest and the Penitent may serve themselves of it to good purpose : I am sure this distinction is apt to make men careless of what they think little faults , which are generally the seeds and dispositions to much greater ; such as the sudden eruptions of Passion , some wanton thoughts , an indecorum and undecency in words and actions , and what men will please to call little venial sins , for there is no certain Rule to know them by : so that while this distinction lasts , men have an excuse at hand for a great many sins , which they need take no care of ; they are not obliged to aim at those perfections of Vertue , which the Gospel requires ; if they keep clear of mortal sins , they are safe , and that men may do , without any great attainments in Vertue ; which does not look very like a Gospel-Doctrine , which gives us such admirable Laws , which requires such great circumspection in our Lives , such a command over our Passions , such inoffensiveness in our Words and Actions , as no Institution in the World ever did before . Whatever corrupt mens Notions of Good and Evil , as External Superstitions , and the distinction between Venial and Mortal Sins is apt to do , is a contradiction to the design of the Gospel , to give us the plain Rules and Precepts of a perfect Vertue . Secondly . Let us consider some of the principal Motives of the Gospel to a Holy Life , and see , whether the Church of Rome does not evacuate them also , and destroy their force and power . Now 1. The Fundamental Motive of all , is the absolute necessity of a Holy Life ; that without holiness no man shall see God , for no other Argument has any necessary force without this . But the absolute necessity of a holy life to please God , and to go to Heaven , is many ways overthrown by the Church of Rome , and nothing would more effectually overthrow the Church of Rome , than to re-establish this Doctrine of the absolute necessity of a good life . For were men once convinced of this , that there is no way to get to Heaven , but by being truly and sincerely good ; they would keep their Money in their Pockets , and not fling it so lavishly away up Indulgencies , or Masses ; they would stay at home , and not tire themselves with fruitless Pilgrimages , and prodigal Offerings at the Shrines of some powerful Saints , all external , troublesome and costly Superstitions would fall into contempt ; good men would feel , that they need them not , and if bad men were convinced , that they would do them no good , there were an end of them , for the only use of them is to excuse men from the necessity of being good . But this is most evident in their Doctrine about the Sacrament of Penance , that bare Contrition with the Absolution of the Priest , puts a man into a state of Salvation ; I do not lay it upon Attrition , which is somewhat less than Contrition , though the Council of Trent , if I can understand plain words , makes that sufficient with the Absolution of the Priest ; but because some men will unreasonably wrangle about this , I shall insist only on what is acknowledged by themselves , that Contrition , which is only a sorrow for sin , if we confess our sins to a Priest , and receive absolution , puts us into a state of Grace : now contrition , or sorrow for sin , is not a holy life , and therefore this Doctrine overthrows the necessity of a holy life , because men may be saved by the Sacrament of Penance without it , and then I know no necessity there is of mortifying their Lusts : for if they sin again , it is only repeating the same remedy , confessing their sins ; and being sorry for them , and receiving absolution , and they are restored to the favour of God , and to a state of salvation again . Nay , some of their Casuists tell us , that God has not commanded men to repent , but only at the time of death , and then contrition with absolution will secure their salvation , after a whole life spent in wickedness , without any other good action , but only sorrow for sin : and if men are not bound by the Laws of God so much as to be contrite for their sins , till they find themselves dying , and uncapable of doing any good , all men must grant , that a holy life is not necessary to salvation . 2. More particularly . The love of God in giving his own Son to die for us , and the love of Christ in giving himself for us , are great Gospel Motives to Obedience and a Holy Life ; but these can only work upon ingenuous minds , who have already in some measure conquered the love of sin ; for where the love of sin prevails , it is too powerful for the love of God ; but the holiness and purity and inflexible justice of the Divine Nature is a very good argument , because it enforces the necessity of a holy life ; for a holy God cannot be reconciled to wicked Men ; will not forgive our sins , unless we repent of them , and reform them : which must engage all men , who hope for pardon and forgiveness from God , to forsake their sins , and reform their lives : but the force of this Argument is lost in the Church of Rome by the judicial absolution of the Priest : for they see daily the Priest does absolve them without forsaking their sins , and God must confirm the sentence of his Ministers , and therefore they are absolved , and need not fear , that God will not absolve them , when the Priest has ; which must either destroy all sence of God's essential holiness and purity , and perswade them , that God can be reconciled to sinners , while they continue in their sins , or else , they must believe , that God has given power to his Priests , to absolve those , whom he could not have absolved himself : To be sure it is in vain to tell men , that God will not forgive sinners , while they continue in their sins , if they believe the judicial authority of the Priest to forgive sins ; for they every day absolve men , who do not forsake their sins , and if their absolution be good , God must forgive them too ; and thus the holiness and inflexible justice of God loses its force upon good Catholicks to reform their lives ; and therefore were there no other arguments against it , it is not likely that the judicial absolution of the Priest , as it is taught and practised in the Church of Rome , should be a Gospel-Doctrine . 3. The Death and Sacrifice of Christ is another Gospel-Motive to Holiness of Life ; not only because he has now bought us with his own Blood , and therefore we must no longer live unto our selves , but to him , who died for us ; but because his Blood is the Blood of the Covenant , and the efficacy of his Sacrifice extends no farther than the Gospel-Covenant , which teaches us to deny all ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world . That is , no man can be saved by the Blood of Christ , but those who obey the Gospel , which obliges all men , who hope to be saved by Christ , to the practise of an universal righteousness . This the Church of Rome seems very sensible of , that none but sincere Penitents , and truly good men can be saved by the Sacrifice of Christ upon the Cross ; which gives no hope to Sinners , who do not repent of their sins and amend their lives ; and therefore she has found out a great many other ways of expiating Sin , which give more comfort to Sinners . The Sacrifice of the Mass has a distinct vertue and merit from the Sacrifice upon the Cross ; it is a propitiatory Sacrifice for the living and the dead , to expiate especially the sins of those , for whom it is particularly offered ; and thus those sins which are not expiated by the Death of Christ upon the Cross , are expiated by the Sacrifice of the Mass , and that by the bear opus operatum , by the offering this Sacrifice of the Mass itself , without any good motion in the person for whom it is offered : and thus the Sacrifice of the Mass destroys the vertue of Christ's Sacrifice upon the Cross , to oblige men to holiness of life ; for though none but sincere and reformed Penitents are pardoned by the Sacrifice of the Cross , the Sacrifice of the Mass will expiate the sins of unreformed Sinners , and then there is no need to reform our lives . Thus I am sure all men understand it , or they would never put their confidence in the Mass-Sacrifice ; for if it does no more for us than Christ's Death upon the Cross , it might be spared , for it gives no new comforts to impenitent Sinners . They are very sensible , that holiness of life is necessary to intitle us to the Pardon and Forgiveness purchased by the Death of Christ ; but then the Sacrifice of the Mass , Humane Penances , and Satisfactions , and Merits , and Indulgences , seem on purpose contrived to supply the place of Holiness of Life ; for no body can imagine else what they are good for . Christ has by his Death upon the Cross , made a perfect Atonement for the sins of all true penitent and reformed Sinners ; and therefore a true Penitent , who according to the terms of the Gospel , denies all ungodliness and worldly lusts , and lives soberly , righteously , and godly in this present world , needs no Expiation but the Death of Christ : Will they deny this ? by no means ! They grant , that all our sins are done away in Baptism , meerly by the application of Christ's Death and Passion to us ; and therefore the Death of Christ is a complete and perfect satisfaction for all Sin , or else Baptism , which derives its whole vertue from the Death of Christ , could not wash away all sin : What use can there be then of the new propitiatory Sacrifice of the Mass , of humane Satisfactions , and Merits , and Indulgences ? Truly none but this , that when our sins are expiated by the Death of Christ , and the pardon of all our sins applied to us in Baptism , the Gospel exacts a holy life from us , and therefore men forfeit the baptismal Pardon of their sins by the Bloud of Christ , unless they either live very holy lives , or make some other satisfaction for their not doing so : And for this purpose the Sacrifice of the Mass , humane Penances , and Satisfactions serve . It will not be unuseful , nor unpleasant to draw a short Scheme of this whole matter , which will explain this great Mystery , and make it intelligible , which now appears to be nothing but nonsence and confusion . Christ then has made a perfect Atonement and Expiation for sin ; this is applied to us at Baptism , wherein all our sins are forgiven ; and while we continue in this state of Grace , we cannot be eternally damned , though we may be punished for our sins , both in this World and Purgatory . But every mortal sin puts us out of the state of Grace , which we were in by Baptism , and till we be restored to the state of Grace again , we must be eternally damned , because we have no right to the Sacrifice and Expiation of Christ's Death : the only way in the Church of Rome , to restore us to this state of Grace , is by the Sacrament of Penance , and the Absolution of the Priest , which restores us to the same state which Baptism at first put us into , and therefore very well deserves to be thought a Sacrament : And thus we recover our interest in the Merits of Christ's Death , and therefore cannot be eternally damned for our sins ; but still it is our duty to live well , for the Death of Christ does not excuse us from Holiness of Life , which is the condition of the Gospel ; and therefore if we are in a state of Grace , and thereby secured from eternal damnation , yet if we live in sin we must be punished for it , unless we can find some other expiation for sin , than the Death of Christ upon the Cross , which still leaves us under the obligations of a holy life , and therefore cannot make such an Expiation for sin , as shall serve instead of a holy life : Now here comes in the Sacrifice of the Mas , Humane Penance , Satisfactions , Indulgencies ; For the sacrifice of the Mass , as I observed before , does not serve the same end , that the Sacrifice of the Cross does : the Sacrifice of the Mass is a propitiatory Sacrifice for the living and the dead ; But what sins is it a Propitiation for ? For such sins for which men are to satisfie themselves ; that is , for all sins the eternal punishment of which is remitted for the Sacrifice of the Cross. This is evident from their making the Sacrifice of the Mass a propitiatory Sacrifice for the dead ; that is , for the Souls in Purgatory , who suffer there the temporal punishments of sin , when the eternal punishment is forgiven : the Souls in Hell are capable of no Expiation , and therefore an expiatory Sacrifice for the dead , can be only for the Souls in Purgatory , and that is for the temporal punishment of sin , for which the Sacrifice of the Cross is no Expiation ; and the Mass is in no other sence made a Sacrifice for the living than for the dead ; and therefore is not to expiate the eternal , but the temporal punishments of sin , as appears from hence , that the saying Masses , or hearing Masses , or purchasing Masses , is reckoned among those Penances men must do for the Expiation of their sins , and yet they can , by all they do , only expiate for the temporal punishment of sin ; and therefore Masses for the living are only for the Expiation of those temporal punishments of sin , for which the Sacrifice of the Cross made no Expiation . And I shall be so civil at present , as not to inquire , how the Sacrifice of the Cross , and the Sacrifice of the Mass , which are the very same Sacrifice of the Natural Body and Bloud of Christ , come to serve such very different ends : that when Christ was Sacrificed upon the Cross he expiated only for the eternal punishment of sin ; when Sacrificed in the Mass , only for the temporal . I need add nothing to prove , that Humane Penances , Satisfactions , Merits , Indulgencies , are onely to expiate temporal punishment of sin , because it is universally acknowledged . Now if these temporal punishments be only in lieu of Holiness and Obedience which the Gospel requires to intitle us to the Expiation of Christ's Death upon the Cross , as I have already shewn ; then it is evident to a demonstration , that the Church of Rome has overthrown the Death and Sacrifice of Christ upon the Cross , consider'd as an argument of a holy life , by setting up the Sacrifice of the Mass , Humane Penances , Satisfactions , Merits , Indulgencies , instead of the Gospel-terms of obedience and holiness of life . 4. The Intercession of Christ for us , at the right hand of God , is another powerful motive to Holiness of Life : It gives all the encouragement to true penitent Sinners , that can be desired ; For if any man sin , we have an advocate with the Father Jesus Christ the righteous , who is also a propitiation for our sins . But then Christ mediates only in vertue of his Bloud , that is , only upon the terms and conditions of the Covenant of Grace which was sealed by his Bloud ; that is , he mediates and intercedes only for true penitent sinners ; which obliges us , as we hope to be heard by God , when we pray in the Name of Christ , truly and heartily to repent of all our sins , and to live a new life . This the Church of Rome also seems very sensible of , that Christ of his own accord will not intercede for impenitent and unreformed sinners ; that he who is the great Example and the great Preacher of Righteousness , will not espouse the Cause of incorrigible sinners , who are very desirous of pardon , but hate to be reformed ; and therefore they seem to think it as hopeless a thing to go immediately to a holy Jesus , as to appear before the Tribunal of a just and righteous God , without a powerful Advocate . For this reason they have found out a great many other Advocates and Mediators a great deal more pitiful and compassionate than Christ is , who by their interest in him , or their great favour with God , may obtain that pardon which otherwise they could not hope for ; such as the Virgin Mary , who is the Mother of Christ , and therefore , as they presume , has as great interest in and authority over him , as a Mother has over her Son ; besides those vast numbers of meritorious Saints , whose Intercessions cannot but prevail for those sinners whose Cause they undertake . And that this is the true reason of their Addresses to Saints and the Virgin Mary , though they will not speak out , is evident to any considering man : For will they say , that Christ , who became man for us , who suffered and died for us , who was in all things tempted like as we are , yet without sin ; who did and suffered all this on purpose that he might be a merciful and compassionate High Priest , and might give us the highest assurance of his tenderness and compassion for us . I say , can they suspect that such a High Priest will not undertake to plead our Cause , if we be such as according to the terms of the Gospel , it is his Office to interceed for ? No Christian dare say this , which is such a reproach to our common Saviour , who hath bought us with his own Bloud ; and therefore no Christian who thinks himself within the reach and compass of Christ's Intercession , can need or desire any other Advocate : but those who are conscious to themselves of so much wickedness , that they cannot hope the holy Jesus will intercede for them for their own sakes , have reason to procure some other Favourites to intercede for them with their Intercessor ; and to countenance the matter they must recommend it to the practice of all Christians , and more than so , make it Heresie to deny it . There is but one Argument I know of against this , that any man should be so stupid as to think that the Intercession of the Virgin Mary , or the most powerful Saints , can prevail with our Saviour to do that , which according to the Laws of his own Mediation , they know he cannot and will not do : and this I confess I cannot answer , but yet so it is . And thus the Intercession of Christ is made a very ineffectual Argument to make men good ; for though Christ will intercede for none but true Penitents , the Church of Rome has a great many other Advocates that will , or at least she perswades people that they will. 5. Another great Gospel-Motive to a holy life , is the hope of Heaven , and the fear of Hell. As for the hope of Heaven , that is no otherwise a Motive to holiness of life , but upon a supposition of the necessity of Holiness , that without holiness no man shall see God ; but this you have already heard , is overthrown by the Church of Rome : and if men may go to Heaven without holiness , I know no need of it for that purpose in this World. But Hell is a very terrible thing , to be condemned to endless and eternal torments with the Devil and his Angels ; but then the Doctrine of Purgatory does mightily abate and take off this terror : for though Purgatory be a terrible place too , not cooler than Hell it self , yet it is not eternal ; and men , who are mightily in love with their sins , will venture temporal punishments , though somewhat of the longest , to enjoy their present satisfactions : especially considering how many easie ways there are for rich men to get out of Purgatory ; those who have money enough to buy Indulgences while they live , and Masses for their Souls when they die , need not lie long there , if the Priests are not out in their reckoning : and yet it is so easie a thing for a good Catholick to get into Purgatory ; especially if he take care frequently to confess himself , and receive absolution , or do not die so suddenly as to be surprized in any mortal sin , that Hell seems to be very little thought of , or feared in the Church of Rome . Now I desire no better Argument , that all these are not Gospel-Doctrines , than that they destroy the force of all those Arguments the Gospel uses to make men good ; that is , they are a direct contradiction to the Gospel of Christ. 6. I shall name but one Motive more , and that is the Examples of good men ; To be followers of them , who through faith and patience inherit the promises ; that being incompassed with such a cloud of witnesses , we should lay aside every weight , and the sin which doth so easily beset us , and run with patience the race which is set before us . Now this is a powerful Argument , because they were men as we are , subject to the same temptations and infirmities ; and therefore their Examples prove , that Holiness is a practicable thing ; that it is possible for men to conquer all the difficulties of Religion , and all the temptations in this life ; and many times in them we see the visible rewards of Vertue in great peace of mind , great assurances of the divine favour , great supports under all adversities , and such a triumphant death , as is a blessed presage of a glorious Resurrection . But now in the Church of Rome , if there be any great and meritorious Saints , as they call them , their extraordinary Vertues are not so much for Imitation as for a stock of Merits . The more Saints they have , the less reason other men have to be Saints , if they have no mind to it , because there is a greater treasury of Merits in the Church to relieve those who have none of their own . The extraordinary Devotion of their Monasteries and Nunneries , ( for so they would perswade the World , that there is nothing but Devotion there ) is not for Imitation , and it is unreasonable it should , because no body sees it ; and it is impossible to imitate that recluse life , without turning the whole World into a Monastery : but these Religious Societies furnish the Church with a stock of Merits , out of which she grants Indulgencies to those , who are not very religious ; and it is plain , that if one man can merit for twenty , there is no need , there should be above one in twenty good . Herein indeed the Members of the Church of Rome , have the advantage of all other Churches , ( especially if they enter themselves into any religious Confraternity , to partake in the Merits of the Society ) that others can merit for them ; and then if we can share in the Merits of the Saints , we need not imitate them : a Church which has Saints to merit for them on Earth , and to intercede for them in Heaven , if she can but maintain and propagate a Race of such meriting Saints , ( which is taken care of in the Institution and Encouragement of Monastick Orders and Fraternities ) may be very indulgent to the rest of her Members , who do not like meriting themselves . So that the principal Motives of the Gospel to Holy Life , as appears in these Six Particulars , lose their force and efficacy in the Church of Rome , and certainly those cannot be Gospel-Doctrines , which destroy the great end of the Gospel to make men Good. 3 ly , Nor do the Gospel-means and Instruments of Holiness and Vertue escape better in the Church of Rome : as will appear in a very few words . Reading and Meditating on the Holy Scriptures , is one excellent means of Grace , not only as it informs us of our Duty , but as it keeps a constant warm sense of it upon our Minds , which nothing can so effectually do , as a daily reading of the Scripture , which strikes the mind with a more sacred authority , than any Humane Discourses can do : but this is denied to the People of the Church of Rome , who are not allowed to read the Scriptures in the Vulgar Tongue , for fear of Heresie , which , it seems , is more plain and obvious in the Scripture than Catholick Doctrines : but they should also have considered , whether the danger of Heresie or Sin be the greater ; whether an orthodox faith or a good life be more valuable ; and if denying the people the use of the Bible be the way to keep them orthodox , I am sure it is not the way to make them good ; True Piety will lose more by this , than the Faith will get by it . Thus constant and servent Prayer , besides that supernatural grace and assistance it obtains for us , is an excellent moral instrument of holiness : for when men confess their sins to God with shame and sorrow , when with inflamed Devotions , they beg the assistances of the Divine Grace , when their souls are every day possessed with such a great sence awe and reverence for God , as he must have , who prays devoutly to him every day ; I say , it is impossible such men should easily return to those sins , which they have so lately confessed , with such shame and confusion and bitter remorse ; that those who so importunately beg the assistance of the Divine Grace , should not use their best endeavours to resist Temptations , and to improve in Grace and Vertue , which is a prophane mockery of God , to beg his assistance , that he will work in us , and with us , when we will not work : that those who have a constant sence and reverence of God , should do such things , as argue , that men have no fear of God before their eyes . But this is all lost in the Church of Rome , where men are taught to Pray they know not what , and when men do not understand their Prayers , it is certain such Prayers cannot affect their minds , what other good soever Latin Prayers may do them ; and thus one of the most powerful Instruments of Piety and Vertue is quite spoiled by Prayers in an unknown Tongue , which can no more improve their Vertue than their Knowledge . Sorrow for Sin is an excellent Instrument of true Repentance , as that signifies the reformation of our Lives ; for the natural effect of Sorrow is , not to do that again , which we are sorry for doing ; but in the Church of Rome , this contrition , or sorrow for sin , serves only to qualifie men for absolution , and that puts them into a state of grace , and then they may expiate their sins by Penances , but are under no necessity of forsaking them . The Sacrament of the Lord's Supper , besides those supernatural conveyances of Grace , which are annexed to it , by our Saviour's Institution , is a great Moral Instrument of Holiness ; it representing to us the Love of our crucified Lord , the Merit and Desert of Sin , the Vertue of his Sacrifice to expiate our Sins , and to purge our Consciences from Dead Works , and requiring the exercise of a great many Vertues ; an abhorrence and detestation of our Sins , great and ardent Passions of Love and Devotion , firm Resolutions of Living to him , who Died for us , Forgiveness of Enemies , and an Universal Love and Charity to all Men , especially to the Members of the same Body with us ; but in the Church of Rome this admirable Sacrament is turned into a dumb shew , which no body can be edified with , or into a Sacrifice for the living and the dead , which expiates Sin , and serves us instead of a Holy Life , as I observed above . External Mortifications , and Severities to the Body , Fastings , Watchings , hard Lodging , &c. are very useful Instruments of Vertue , when they are intended to subdue the Flesh to the Spirit , and to wean our Minds from Sensual Enjoyments ; but when they are intended to satisfie for our Sins , not to kill them ; to punish our selves for our sins , that we may commit them more securely again , this is not a means to break vicious Habits , and to conquer the love of Sin , but only to conquer the fear of committing it . This is enough to shew , how far Popery is from promoting the great design of the Gospel to improve and perfect Humane Nature and Holiness , and were there no other Argument against it , this were sufficient to me to prove , That it cannot be the Religion of the Gospel of Christ. FINIS . ERRATA . PAge 27. line 10. for great , read greater . p. 37.l.5.f . when , r. where . l. 23.f . contract , r. contact . p. 40.l.27.f . should it , r. it should . p. 79.l.22.f . undermined , r. undetermined . p. 80.l.3.f . corrupt , r. corrupts . l. 22.f . up , r. upon . p. 91.l.22.r . in knowledge and holiness . Books lately Printed for W. Rogers . THE Doctrines and Practices of the Church of Rome , truly Represented ; in Answer to a Book , intituled , A Papist Misrepresented , and Represented , &c. Quarto . An Answer to a Discourse , intituled , Papists protesting against Protestant Popery , Quarto . An Answer to the Amicable Accommodation . Quarto . A View of the whole Controversie , between the Representer and the Answerer . Quarto . The Doctrine of the Trinity , and Transubstantiation , compared as to Scripture , Reason , and Tradition ; 1 st and 2 d Part. In two Dialogues , between a Protestant and a Papist . Quarto . An Answer to the Eighth Chapter of the Representer's Second Part. Of the Authority of Councils , and the Rule of Faith. By a Person of Quality : With an Answer to the Eight Theses , laid down for the Tryal of the English Reformation . Sermons and Discourses : The Third Volume . By Dr. Tillotson , Dean of Canterbury . 8o. A Manual for a Christian Souldier , Written by Erasmus . A new and easie Method to learn to Sing by Book . A Book of Cyphers , or Letters Reverst : Price bound 5 s. A Perswasive to frequent Communion in the Sacrament of the Lord's Supper . By Dr. Tillotson , Dean of Canterbury . In Octavo . Price 3 d. A Discourse against Transubstantiation . In Octavo . Price 3 d. The State of the Church of Rome when the Reformation began . A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first Letter to Mr. G. The Reflecter's Defence of his Letter to a Friend : In Four Dialogues . A Discourse concerning the Nature of Idolatry : in which the Bishop of Oxford's true and only Notion of Idolatry is Considered and Confuted . The Protestant Resolv'd : or , a Discourse , shewing the Vnreasonableness of his Turning Roman Catholick for Salvation . Second Edition . The Absolute Impossibility of Transubstantiation Demonstrated . A Sermon Preached at the Funeral of the Reverend Benj. Calamy , D.D. A Vindication of some Protestant Principles of Church-Unity and Catholick-Communion , from the Charge of Agreement with the Church of Rome . In Answer to a late Pamphlet , Intituled , An Agreement between the Church of England and the Church of Rome , evinced from the Concertation of some of her Sons with their Brethren the Dissenters . A Preservative against Popery ; being some Plain Directions to Unlearned Protestants , how to Dispute with Romish Priests . The First Part. The Fourth Edition . These three last by William Sherlock D.D. Master of the Temple . Notes, typically marginal, from the original text Notes for div A71330-e260 Reasons for Abrogating the Test , p. 133. Matth. 4. 10. Ibid. p. 80. Ibid. p. 30. 135 Psal. 15. 1 Cor. 2. 11. 1 Thess. 2. 15. 5 Jam. 14 , 15. Notes for div A71330-e6600 1 John 3. 8. 1. Joh. 18. Mat. 10. 1 Cor. 8. 5 , 6. Dr. Stillin . Defence of the Discourse concerning Idolatry . 25 Exod. 22. Reasons for abrogating the Test , p. 124 , &c. Ibid. p. 127. 9 Heb. 21 , ●2 . P. 130. Page 127. Page 130. 99 Psalm 2 , 9. 1 John 2.1 , 2. 3 Rom. 23. 15 Matth. 11 , 17 , 18 , 19 , 20. 4 John 21 , 23. 23 Matth. 16 , 17 , 18 , 19. 5 Matth. 20. 1 Tim. 4. 3 , 4 , 5. 2 Col. 16 ' 20 , 21 , 22. 40 Isa. 18. &c. 4 John 22. 4 John 23. 99 Psal. 1 , 2. 14 John 2. 4 Heb. 16. 8 Rom. 15. 4 Gal. 6. 3 John 5 , 6 8 Rom. 1. 4 Eph. 24. 3 Colos 10. 3 Col. 16. 1 John 2.2 . 12 Heb. 1.