The unreasonableness and impiety of popery: in a second letter written upon the discovery of the late plot.. Burnet, Gilbert, 1643-1715. 1678 Approx. 66 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30477 Wing B5935 ESTC R7487 11632923 ocm 11632923 47937 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. A30477) Transcribed from: (Early English Books Online ; image set 47937) Images scanned from microfilm: (Early English books, 1641-1700 ; 484:41) The unreasonableness and impiety of popery: in a second letter written upon the discovery of the late plot.. Burnet, Gilbert, 1643-1715. [2], 36 p. ; 20 cm. Printed for R. Chiswell, at the sign of the Rose and Crown in St. Paul's Church-yard,, London : 1678.. Attributed to Gilbert Burnet, Bishop of Salisbury. Cf. McAlpin Coll., Halkett & Laing. "Imprimatur C. Alston, Nov. 12. 1678." Last line on p. 1 has "endless". Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Popish Plot, 1678. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2003-12 Olivia Bottum Sampled and proofread 2003-12 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE Unreasonableness AND IMPIETY OF POPERY : IN A SECOND LETTER Written upon the Discovery of the Late PLOT . Imprimatur C. Alston , Nov. 12. 1678. LONDON , Printed for R. Chiswell , at the Rose and Crown in St. Paul's Church-yard , 1678. The Unreasonableness and Impiety OF POPERY , In a Second Letter written upon the Discovery of the Late PLOT . SIR , YOu are pleased to tell me that my last Letter has had some good effect ; and that many who were before carried away with the false colours of the Romish Religion , are now a little awakned , and seem not unwilling to examin things , which they took formerly upon trust : and therefore you desire me , since you are not Master of so much spare time your self , to set down the most material and convincing reasons , and in as few words as may be , that are most likely to open the eyes of honest and simple persons , that have been hitherto misled , and are now willing to be instructed . In all such cases I first consider the temper of the persons to be dealt with : Such as take up their Religion out of interest or humour , and think it point of honour to continue in it , and so will examine nothing are not to be spoken to . Others that are naturally superstitious and credulous , are very hard to be wrought on ; for they believe every thing that is said on the one hand , and distrust all that is told them by any body else . Some of those have a vanity in coming to talk with Divines , but it is an endless labour to deal with them ; for at every time one must begin of new . But the only persons to be dealt with , are those that are sincere and inquisitive , that having been bred in that Religion , or brought over to it by some specious pretences , are now willing to hear reason , and resolved to follow it wherever they find it . And therefore in the first place , their minds must be disingaged from these unjust prejudices , that they conceive of our Religion : and such just prejudices must be offered them against the Romish Religion , as may at least beget in them some jealousies concerning it , by which they may be brought so far , as to think the matter suspicious . If then there be such reasons offered them , for susspecting foul dealing from their Priests and Church , as would make them suspect an Attorney , Physician , or any other person with whom they were to deal , they will be prepared to hear reason ; which is all that we desire : and upon this Head these following Considerations may be laid before them . 1. All people that pretend to great Power and Dominion over our consciences , are justly to be suspected . If any man designed to make himself Master of any of our other Liberties , we would examine his Title , and suspect all his other motions , when we see they tend to subject us to him : Therefore a Church that designs to keep all her Votaries under an absolute obedience , is justly to be suspected : and our Church that pretends to no such power , is more likely to deal fairly . 2. A Church that designs to keep her Members in ignorance , is more to be suspected , than a Church that brings every thing to a fair Trial. A Church that denies the use of the Scriptures in a known tongue , except to a few , and wraps up their Worship in a Language that is not understood , is reasonably to be suspected , more than a Church that gives the free use of the Scriptures to all persons , and worships God in a Language , which the people understand . 3. A Church whose Opinions tend to engross the Riches of the world to its Officers , is more to be suspected , than a Church that pretends to nothing but a competent maintenance of the several Officers in it . The Redeeming Souls out of Purgatory , and the Enriching the Shrines , or Reliques of Saints , Pardons , Jubilees , and many more Tenets of the Church of Rome , are so calculated for enriching their Societies ; that every cautious man must needs suspect some design in it : which he cannot charge on a Church that has none of these Arts to get money . 4. A Church that has carried on its Designs , by the most dishonest methods possible , the forging of Writings , and Deeds , of Miracles , Visions , Prophesies and other things of that Nature , is more justly to be suspected , than a Church that cannot be charged with any such practices . The Forging so many Epistles for the Popes of the first Ages , which are now by themselves confest to be Spurious , with many other Forgeries , were the Engines by which the Papal Power was chiefly advanced . The Legends and Extravagant Fables of which they are now ashamed , were the chief Motives of Devotion for many Ages . And by these , Saints and Images were so much magnified , and Monasteries so enriched . A Noted Liar after a Discovery is no more to be trusted . 5. Any that considers the present State of Rome , the manner of Electing Popes , the Practices of that Court , and the Maximes they move by , must see that every thing there is secular , corrupt , and at best directed by rules of Policy . But to fansie the Holy Ghost can come upon any Election so managed , as their own Books shew that is , is the most unreasonable thing that can be devised . Therefore a Church that neither pretends so high , nor can be charged with such proceedings , is more likely to be the true Church . 6. A Church that teaches Cruelty against poor Innocent people , that differ in opinion ; and sets on Plots , Conspiracies , and Rebellion against Princes , that are judged Hereticks , is more likely to be corrupted , than a Church that is so merciful , as to condemn all capital proceedings for difference of Opinion , and teaches an absolute Submission to the Soveraign Power , even when it persecutes and oppresses them . 7. A Church that is false to her own Principles , is not so likely to Instruct her members aright , as a Church that is in all things consistent to her self . The great Foundation of their Doctrine , is , That there must be a speaking Judg to decide all Controversies : Now they have no such Judg , for it is not of Faith , that the Pope is this Judg , or is Infallible : And for a general Council , they have had none these 112. years , nor are they like to see another in hast . So they have no Speaking infallible Judg among them . And thus they deceive people by a false Pretence : whereas we appeal to nothing , but what we really have among us , which are the Scriptures . 8. A Church that appeals to Marks , which are not possible to be searcht out , is more likely to mislead people , than a Church that pretends to nothing but what can be certainly proved . The great thing they appeal to ▪ is the Constant Succession of the Bishops of Rome , and their other Pastors . This cannot be known , no not by a probable conjecture . But there are on the contrary , as great grounds for History to deny it in the See of Rome , as in any other Ancient See whatsoever : but though they have it , both the Greek Church , and our Church has it likewise . These are such plain things , and the Truth of them is so notoriously known , that I should ask any of that Communion , whether upon the like reasons he would not be Jealous of any person or sort of persons whatsoever ? And if these grounds of jealousie would work in other matters , it is much more reasonable , that they should take place in matters of Religion ; In which as an Error is of far greater Importance ; So Impostors in all Ages have studied to make gain by Religion . Therefore it is most just upon these violent presumptions , to look about us , and take care we be not cheated . But before I would descend to particulars , there is one General prejudice that works most universally , on weaker minds to be removed , which is , that the true Church cannot Erre . If then it be made appear unanswerably , that the true Church may Erre , and that in a most weighty Point , all these Arguments fall to the ground . That the Church of the Iews , in our Saviours days was the true Church , cannot be denied ; for our Saviour owned it to be such . He joyned with them in their worship , He sent the Lepers to the Priest , He commanded them to hear the Doctors that sate in Moses Chair , and himself acknowledged the High Priest. This is sufficient to prove that it was the true Church , and yet this Church erred , in a most Important point , whether Jesus Christ ▪ was the true Messias , in whom the Prophecies were fulfilled or not ? they Judged falsly : The High Priests with all the Sanhedrim , declared him a Blasphemer , and condemned him guilty of Death . Here the true Church expounds the Scriptures falsly , and erred in the Foundation of Religion . And it is well known , that the chief arguments which they of the Romish party bring to prove , that a Church cannot Err , do agree as well to the Iewish , as the Christian Church : the one being the true Church , under that dispensation , as well as the other is now . If then this Decision made by the true Church in Christs time , did not oblige all in that Church , to go on in that error , but private persons might have examined their Sentence , and depart from them upon it ; then upon the same reasons , though we acknowledge the Church of Rome a true Church , yet we may examine her Doctrines , and separate from her errors . This grand prejudice being thus removed , there are two things in the next place to be laid before them . One is , that the Scriptures , being acknowledged to come from Divine Inspiration , on all hands , can only decide the Controversies among us : and the places I shall make use of , shall be cited according to the Doway Translation , to which , being made by themselves , they cannot except . Another is , that a man must judg of things as they appear plainly to his reasonable Faculties . It is against all reason to say that because it is possible for a man to be mistaken , therefore he ought to doubt his Judgment in things that are clear to him . This must turn a man Sceptical both to all Religions , and all the concerns of human life : Therefore every man must follow his Judgment , when after a diligent Inquiry , any thing appears plain to him . And now to come up close to those of that perswasion , they are to consider , that the chief parts of Religion are , First , Articles of Faith : Secondly , Rules of Life : Thirdly , The worship of God chiefly in the Sacraments : And Fourthly , The Government of the Church . If then in every one of these Heads , the Church of England agrees clearly with the Scriptures , and the Church of Rome does either manifestly contradict them , or differs matterially from them , in all these points , in which we and they differ ; then the Resolution of the Question , Whether a man ought to joyn himself to our Church , or theirs ? will be easily made . For Articles of Faith , if either the Apostles Creed or the Creeds of the First 4. General Councils , contain a just abstract of the Faith ; then we who receive every Article in these Creeds , do agree more exactly to the Apostolical Doctrine , than they who have added many new Articles to their Creed . The chief Article of Faith , is , The Covenant made between God and Man through Iesus Christ , by which upon the Account of his Merits and Intercession , all who follow the Rules of the Gospel , may expect the Blessings of it , both here , and hereafter . Pennance toward God , and Faith towards our Lord Iesus Christ , being the conditions upon which we hope for Eternal life . This we plainly teach , without Addition or Change : But in how many things have they departed from this Simplicity of the Gospel ? First , In teaching People to address to God , for the Merits and by the Intercession of the Saints : From whom these things are asked , for which the Scriptures direct us only to God and Christ. And in the very words pronounced after absolution , The Merits of the Blessed Virgin and the Saints , are joined with the passion of Christ ; as the grounds on which we obtain pardon of Sin , Grace , and Eternal life . Secondly , In perswading People , That a Simple attrition with the use of the Sacraments , without any real conversion of the Soul or change of life , is sufficient to Salvation . Thirdly , In perswading People , That there is a Communication of the Merits of Saints to other Persons , though the Scriptures mention only the Communication of Christs Merits . Fourthly , by Teaching that tho our sins are pardoned thorough Christ ; yet , there are terrible and long lasting torments to be endured in another State. Fiftly , that saying Masses , and going of Pilgrimages can Redeem from these . Now in all these , the two chief Designs of the Gospel are plainly contradicted : Which be ; First , To Change our hearts and lives : Secondly , To perswade us to a humble Dependance upon Christ , and an high acknowledgment of him : But these Doctrines of theirs as they shew us a way to be sure of Heaven , without a real Conversion ; so they take off so much from Faith in Christ as they carry us to trust to somewhat else . These are Errors of great Importance : Since they corrupt the Fountain , and overthrow the chief design of the Christian Religion . They are also late devices brought in , in the dark and ignorant Ages . No mention is made of praying to Saints , in any Ancient Liturgie . There is a great deal against it in the most Ancient Authors . And though in the Fourth Century , upon the Conversion of many Heathens to the Christian Faith , to humour them in their conceit , of some Intermedial Agents , between the Divinity and us Mortals , there was a Reverence for the Saints set up , to drive out the worship of those Secondary Deities ; yet , this was no direct Adoration , though they then began to use Rhetorical addresses to Saints like prayers : Yet , even in Gregory the Great his time ( in the beginning of the Seventh Century ) we find no Prayers made to them in all his Liturgies . And for the Belief of a simple Attrition being sufficient with the Sacrament , no body ever dreamed of it , before the Schoolmen found out the Distinction , between Attrition and Contrition in the later Ages . For the Communication of the Merits of Saints , the whole Fathers in one voice , speak only of the Merits of Christ being Communicated to us . The Fryers first invented it , to invite People at least to die in their habits , by perswading them , that all the merits of the Saints of their Order , were shared among the whole Order . And for Redeeming out of Purgatory , the first Four Ages knew nothing of it . In the beginning of the Fifth Century St. Austin plainly speaks of it as an Opinion which some had taken up without any ground , and that it was no way certain , nor could we ever be sure of it . And though in Gregory the Great 's time , the Belief of it was pretty far advanced ; yet , the Trade of Redeeming out of it , by saying Masses for Departed Souls was not even then found out . So that all these are both gross Errors , and late Inventions . The next Branch of Religion , is the Rule of human life : which one would think could be taken from no other Standard so certainly , as the 10. Commandments : and the Expositions given of these in Scripture , chiefly our Saviours Sermon on the Mount. Let Malice it self appear , to Declare wherein our Church strikes at any of these : or Teaches men to disobey even the least of them . If then our Rule of life be exactly the same ; with that which the Scriptures prescribe , we are safe as to this , which may be well called , The most important piece of Religion . For it is to be considered that God making man after his own Image , the end of his Creation was , that he might be made like God. The Attributes of God to be Imitated , are Goodness , Mercy , Justice , Wisdom and Truth . And it is certain that the Design of Revealed Religion was to give men clearer Notions of these Moral perfections , to press them by stronger Arguments , and encourage cur Endeavours by suitable Rewards and punishments . So that if any Religion contradict these Moral Duties , we are sure it is false ; for the Revelation of God's will must be designed to make us better than we would otherwise be , following barely the Light of Nature , and not worse . If then the Church of Rome over throws Morality , and contradicts any of the Ten Commandments we are sure it is not of God. And how far it has done this , they may judge by these Particulars . First , Whatever Church offers cheap and easie pardons for sin , does take off so much from our sense of the evil of sin . We cannot have a very ill opinion of any thing that is easily forgiven . Now what are the Popes Pardons , Indulgences , Jubilees , Priviledged Altars , the going of Pilgrimages , the saying of some Collects , the wearing of Agnus Dei's , Peebles , or other such like trash , but so many Engines to root out of mens minds any deep horrour or great sense of sin . Is not this the very thing which the People of the Iews of old offered at , to bring Thousands of Rams , Ten Thousand Rivers of Oyl , their First born , or the fruit of their Body , to offer for their sins ? All which were rejected in the name of God in these words , I will shew thee O man what is good , and what our Lord requireth of thee : Verily to do Iudgment , and to love mercy , and to walk solicitous with thy God. This is a Moral matter and unchangable ; therefore whoever go to beat down the sense of sin , by the offer of Pardon , on any other terms , but the sincere change of a mans life , destroy Morallity , which is the Image of God in man. If from this general Consideration we descend to Examine the Commandments in particular , we shall find matter enough for a severe Charge against their Church . Is not the First Commandment broken when Devotions are offered to Saints which Import their being Omniscient , Omnipresent and Almighty ; that are the Incommunicable Attributes of the God-head : and when pardon of sin , preservation , Grace against Temptations , and Eternal life , are immediately begged from Saints . It is true , they say the sence of these prayers , is only that we desire their assistance at Gods hands for these blessings . But the words of their Offices import no such matter . And though for above One Hundred and Sixty Years these things have been complained of ; and in the Correction of their Offices , some of them were cast out ; yet , many of them do still continue : In which the plain sence of the words of their Offices is Idolatrous : Only they make a shift with another and forced sence put on them , to defend themselves from that charge . And for such Devotions they can shew no Warrant for the first Thousand years after Christ. The Second Commandment is so openly and confessedly broken by them , that many of them maintain , it does not all oblige Christians : but belonged only to the Jewish Dispensation . And in all their Catechisms it is left out , which was done very wisely ; ( with what honesty let them answer ) for it was not fit the people should look on that as a Commandment , which they saw so notoriously broken throughout their whole Church : A great trade being also driven by the breach of it . That this was not in the Primitive Church , themselves confess : all the Books the Fathers wrote against the Idolatry of the Heathens , demonstrate this . Nor were Images so much as set up in Churches before the Sixth Century . And then care was taken that they should not be worshipped : and not before the Eighth Century were they worshipped in any place of the Christian Church . The Doctrine of the Popes power of Relaxing of Oaths , and discharging men from the Obligation of them , joyned with the practice of their Popes for above 800 years , is as formal an Opposition to the Third Commandment as can be Imagined . This was also begun in the Eighth Century . The vast multiplication of Holy-days , made the Observation of the Lords day of necessity slacken . They have destroyed the Order of Societies , established in the Fifth Commandment ; by the Power they allow the Pope to Depose Princes , and absolve Subjects from their Alleageance . They teach the murdering and burning all Hereticks , that is to say , all that will not submit to their Tyranny : by which Infinite numbers of Innocent persons have been murdered , against the Sixth Commandment . And these two Doctrines of deposing Princes , and putting Hereticks to death , were abhorred by the Church for the first Eight ages , and were brought in by the Popes since that time . The frequent practice of the Court of Rome , in granting Divorces , on the pretence either of Spiritual kindred , or of Degrees not forbidden , either by the Law of Nature , or the word of God , and allowing second Marriages to both Parties , upon such Divorces , is an avowed breach of the Seventh Commandment . The setting on , some Princes to Invade other Princes in their just Rights , is the Doctrine , as well as it has been the practice of their Church for some Ages . And as their Popes have wrested many Territories from Temporal Princes , so for many Ages they set on Publick Robbery against the Eighth Commandment . The Doctrine of Equivocating , both taught , and practised , the breaking of safe Conducts , and publick Faith decreed by their General Councils , is also against the Ninth Commandment . For the Tenth I shall say nothing of it , because the meaning of it is not so generally agreed on . But thus we see all the Rules of Morality are contradicted by that Church . It might be justly added to swell up this Charge ; that of late there have been Doctrines published to the world by the approved Casuists of that Church , with Licence , which subvert all Justice , destroy all security , and take away the most sacred ties of mankind . By the Doctrines of Probability , and of Ordering the Intention aright , there is no crime how black soever ▪ but a man may adventure on it with a good conscience . These things were long and openly taught amongst them , without any Censure . And when many of the French Clergy complained of these at the Court of Rome ( perhaps more out of spite to the Jesuits , than zeal for the Truth ) it was long before these so just Remonstrances , were heard . And in conclusion a trifling Censure was past on them : by which they were declared Scandalous ( neither Impious , nor Wicked ) and all were forbidden to teach them any more , but they stand yet , in the Books formerly published with Licence . After all these particulars , is it to be wondered at , if the morals of the men of that Church be vitiated , when their Doctrine is so corrupted , for peoples practices are generally worse than their Opinions . And thus the Second point is made good , that in our Church , we teach the same Rules of Living that are in the Scriptures , which are grosly corrupted by their Doctrines . The Third Branch of the Christian Religion is the Worship of God and that chiefly the use of the Sacraments . For the Worship of God , let it be considered that we pray to God , and praise him only , for all these things about which the Scriptures command us to address to him . Our worship is in a Language that all the people understand , and so are edified by it according to St. Paul , who has enlarged so much on this matter , in a whole Chapter , that it is strange , how any who acknowledg the Authority of that Epistle , can deny it . Our Liturgies are such , that the Romanists cannot except to any part of them : Our ceremonies are few , and these be both decent and useful : So that in all the parts of our Worship , we do so exactly agree to the Rule of the Scriptures , and the Primitive Church , that they cannot blame us for any one Rubrick or Collect in it . But for their worship , It is in a Language not understood by the people : who to be sure can receive no Edification , from that they understand not ; nor can they say Amen to such Devotions . This is as it were in spite to St. Paul , who took special care that as long as his Authority was in any esteem in the Church , such an abuse should never creep into it . Nor is there a shadow of Authority for such a practice , from the Primitive Church , in which for many Ages , the Worship was still in the vulgar Tongues . Next their Worship is so overcharged with many Rites and Ceremonies , that the seriousness of Devotion must needs be much alloyed by them . A great part of the Worship is so whispered , as if they were muttering Spells . Their Books of Exorcisms are the most indecent things that can be : full of Charms and other ridiculous Rites . And for the Pontifical and Ceremonial of their Church , they may match with Heathenism for Superstition . Their Offices are so various , and numerous , and the Rubricks seem so full of disorder , that a man may as soon learn a Trade , as know all the several parts of them . How this can be reconciled to the Simplicity of the Gospel , or the Worshipping God in spirit and truth , may be easily judged by those who can compare things . For the Sacraments , we have the Two that Christ Instituted , Baptism , and the Lords Supper ; And for Pennance , Confirmation , Ordination and Marriage , we have them also among us , as they were appointed by Christ and his Apostles : though we do not call these Sacraments . For Extream Unction we find no warrant at all for it , as a sacred Ordinance : and we are sure the Church for many Ages did not think of it . For Baptism it is done among us , in the very Form our Saviour appointed : and this they do not deny . But among them they cannot be assured that they are at all Baptized : since according to the Doctrine of the necessity of the Intention of the Priest , to the Being of a Sacrament , they cannot be assured of it : for an Atheistical Priest can spoil their Baptism , so that unless they can be certain of that , which is impossible for them to know , I mean the Intention of the Priest , they are not sure that they were ever truly Baptized . But for the Lords Supper , if any person will so far trust his own Reason and senses , as to compare all the Warrants we have in Scripture for that Ordinance , with the Practice of our Church and theirs , they will soon see who agree most to them . Christ took Bread which he blessed and gave , saying , This is my Body which is given for you . He also took the Chalice and said , Drink ye all of it , &c. All this we doe , and no more , so that it is indeed a Communion among us : and those who have read the account that Iustin Martyr gives us of the Rites in the Communion in his days , would think he were reading the very Abstract of our Office. But in the Church of Rome , besides the less material things , of the Form of the Bread , the Consecration of Altars and Vessels , with the numberless little devices in the Canon of the Mass , that they seem not of such importance let these considerable changes they have made be looked into . 1. They have brought in the Doctrine of Transubstantiation , against the clearest Evidence both of sense and reason , against the nature of a Sacrament , and its being a Memorial of Christs Death , and that by the very words of Consecration , the Bread and Wine are Christs Body and Blood , as the one was given for us , and the other shed for us , on the Cross : and not as he is now at the Right hand of God. The belief of this crept in by degrees , from the eighth Century , in which it was first set on foot , but much contradicted both in the Eastern and Western Church : and was not fully setled till the 13th Century . We are sure it was not the Doctrine of the Churches of Rome , Constantinople , Asia , Antioch , nor Africk in the 5th and 6th Centuries , by express Testimonies from the most esteemed Authors of that time , Gelasius , Chrysostom , Ephrem , Theodoret , and St. Austin . 2. They deny the Chalice to the Laity against the express words of the Institution ; and contrary both to the Doctrine and Tradition of the Church for 1300 years . 3. They have declared the Priests saying Mass , to be an Expiatory Sacrifice for the Dead , and the Living , though the Scripture plainly says , That Christ was once offered for us . It is true the Primitive Church used the words Sacrifice and Oblation as our Church yet does , but their meaning by that , was only in the general sense of these terms , as Prayers , Praises , and Alms are called Sacrifices . 4. They have brought in a new piece of Worship , which is the hearing of Mass , without receiving the Sacrament : and it is now the great Devotion of their Church . Though by the Institution , it is as express as can be , that the Consecration is only in order to its being a Communion . And by the Apostolical Canons , which some in their Church believe to be the work of the Apostles , and are by them all acknowledged to be a Collection of the Rites of the first Ages , all persons that were present at the Worship , and did not communicate were to be severely censured . 5. The adoring the Sacrament , the exposing it on the Altar , and carrying it about in solemn Processions , to be worshipped , as they are late Inventions ; so if Transubstantiation be not true , they are by their own confession the grossest Idolatries that ever were , And are not these considerable variations from the first Institution of this Sacrament ? As for their own Sacraments , though there is no reason to equal them , to either of these that were instituted by Christ ; yet some of them we use , as they were at first appointed . Persons Baptized , are Confirmed with Imposition of hands , the only Ceremony used by the Apostles . We allow the use of Confession , and do press it in many cases ; and give the benefit of Absolution : but we do not make this an Engin to screw peoples secrets from them . For which there is no warrant in Scripture ; nor was it thought necessary for many Ages after the Apostles . Confession of publick Scandals was enjoyned , and for private sins it was recommended : but this latter was not judged simply necessary for obtaining the pardon of sin . And what noise soever they make of the good that Confession , and the enjoyning of Pennance , may do , if well managed , we need only appeal to some of their own best Writers , now in France , whether as they have been practised , they have not rather driven all true Piety out of the world . If these abuses had been only the faults of some Priests , the blame could not have been justly cast on their Church ; but when the publick Rules given to Confessors , printed with Licence , are their warrants for so doing , then their Church is in fault . So that nothing is more common among them , than for persons after a confession made of their sins , with a slight sorrow ▪ and some trifling pennance undergone , together with the Priestly Absolution , to fancy themselves as clean from all sin , as if they had never offended God. And this being the Doctrin of their Church , it both lessens the sense of sin , and takes men off from making such earnest applications to God through Christ , as the Gospel commands . For Orders they are among us with the same Rites that Christ and the Apostles gave them first : And a learned Man of their own Church has lately published the most ancient Forms of Ordinations he could find : From which it appears , that all the Ceremonies in their Ordinations , for the want of which they accuse us , were brought in since the eighth Century : so that even by their own Principles these things cannot be necessary to Ordination , otherwise there were no true Orders in the Church for the first eight Ages . For Marriage we honour it as Gods Ordinance ; and since the Scriptures declare it honourable in all , without exception , we dare deny it to none who desire it . St. Paul delivers the Duty of Clergy-men towards their Wives , with Rules for their Wives behaviour , which had been very impertinent if Clergy-men might have no Wives . We find a married Clergy in the first ten Centuries : And we know by what base Arts the Caelibate of the Clergy was brought in ; and what horrid ill effects it has produced . Neither do we allow of any devices to hinder Marriage , by degrees of kindred not prohibited in the Law of God , or the trade that was long driven in granting Dispensations in those degrees , and afterwards annulling these , and avoiding the Marriages that followed upon them , upon some pretences of Law. Thus it appears , how they have corrupted the Doctrine of the Sacraments , together with the Worship of God. The last head of Religion is Government ; and as to this , we can challenge any to see what they can except to us . First in reference to the Civil Power , we declare all are bound for conscience sake to obey every lawful Command of the Supream Authority , and to submit when they cannot obey . We pretend to no Exemption of Clarks from the Civil Jurisdiction , but give to Caesar the things that are Caesars . We do not obey the King only because he is of our Religion : much less do we allow of Conspiracies or Rebellions upon our judging him an Heretick , so that we deliver no Doctrin that can be of any ill consequence to the Society we live in . And for the Ecclesiastical Government we have Bishops , Priests , and Deacons , rightly Ordained , and in their due subordination to one another ; every one administring these Offices due to his Function , which has been the Governemnt of the Christian Church , since the times of the Apostles . So that we have a clear vocation of Pastors among us , from whose hands every person may without scruple receive all the Sacraments of the Church . But for the Church of Rome , how unsafe is the Civil Government among them ? not to mention the Doctrin of deposing Princes , for which I refer you to my former Letter ; What a security does the Exemption of Clerks from the Civil Courts in cases criminal , give to loose and debauched Church-men ; and what disturbance must this breed to a Common wealth ? The denying the Civil Magistrate power to make Laws that concern Religion , or oblige Churchmen , takes away a great deal of his Rights ; for scarce any Law can be made but wrangling and ill-natur'd Churchmen , may draw it within some head of Religion . And that this was frequently done in former Ages , all that have read History know . The quarrels that were in the beginning of this Century between the Pope and the Republick of Venice were a fresh Evidence of it . But for the Ecclesiastical Government , they have spoiled it in all the parts of it . The Pope has assumed a power of so vast an extent , and so arbitrary a nature , that all the ancient Canons are thrown out of doors by it . We know that originally the Bishops of Rome were looked on by the rest of the Church , as their Colleagues and fellow Bishops . The Dignity of the City made the See more remarkable ; and the belief of St. Peters having founded it , with his suffering Martrydom there , with St. Paul , made it much honoured : so that when the Empire became Christian , then the Dignity of the Imperial City made the Bishop of Rome be acknowledged the first Patriarch . From this beginning they arose by many degrees to the height of pretending to a Supremacy both Civil and Spiritual : and then they not only received appeals , which was all they at first pretended to , but set up Legantine Courts every where , made the Bishops swear Obedience and Homage to them , and the Arch-Bishops receive the Pall from their hands , in sign of their dependance on them : Exempted Monasteries , and other Clarks from Episcopal Jurisdiction , broke all the Laws of the Church by their Dispensations : So that no shaddow of the primitive Government does now remain . And though Gregory the Great wrote with as much indignation against the Title of Vniversal Bishop , as ever any Protestant did ; yet his Successors , have since assumed both the Name and thing . And to that height of Insolence , has this risen , that in the Council of Trent , all the Papal Party opposed the Decree that was put in , for declaring Bishops to have their Jurisdictions by Divine Right . The Court Party not being ashamed to affirm , that all Jurisdiction was by Divine Right only in the Pope ; and in the other Bishops , as the Delegates of the Apostolick See ; and they were in this too hard for the other Party . So that now a Bishop , who by the Divine appointment ought to feed the Flock , can do no more in that , then as the Pope gives him leave . The greatest part of the Priests have no dependence on their Bishops . The Monks , Fryars , and Iesuits , being immediately subordinate to the Pope ; so that they do what they please , knowing they can justifie any thing at Rome , and they fear no Censure any where else . From this so many abuses have crept in , and the Canonists have found out , so many devices to make them Legal , that there is no hope of Reforming these at Rome . The whole State of Cardinals is one great Corruption , who , from being Originally the Parish Priests of Rome , and so under all Bishops , have raised themselves so high that they do now trample on the whole Order ; and pretend to an Equality with Princes . The giving Benefices to Children , the unlimitted Plurality of Benefices in one Person ; the Comendam's , the reserved Pensions , with many other such like , are gross , as well as late Corruptions . And no wonder if all men despair of Reforming the Court of Rome , when these abuses are become necessary to it , by which the greatness of the Cardinals and the other Officers , or Ministers there , is kept up . I need not mention the gross Simony of that Court , where all the world knows , every thing may be had for money . The Popes themselves , are often Chosen by these Arts : and if their own Rules be true , such Elections , with every thing that follows on them are void . The Infinite Swarmes of the Inferiour Clergy , do plainly drive a Simoniacal Trade , by the Masses they say for Departed Souls , for Money . And for Publick Pennance , they have Universally let it fall , in stead whereof private Pennance is now in use . And if their own Writers say true , this is made an Engine to serve other ends , when by enjoyning slight and easie Pennances , they draw the People after them ; upon which the Jesuites have been loudly accused , these Forty Years last past . In Sum , all the Corruptions or rather defects , that are in the Government of our Church , are only such as they brought in and have not met yet with such effectual remedies , as must cure the Church of these inveterate Distempers , their ill Conduct did cast her into . If any of that Party will review these Particulars , and so far trust their own Reasons , as to judge according to the plainest Evidence , they cannot resist the conviction that they must needs meet with : when they see the simplicity of our Faith , the Morality of our Doctrine , the Purity of our Worship , and our Primitive Government ; and compare it with their vast Superfetation of Articles of Faith , the Immorality of their Rules of living , the Superstition , if not Idolatry of their Worship , and the most extravagant Innovations in Government , that are in the Church of Rome . And indeed these things are so clear that few could resist the force of so much plain truth , if it were not for some prejudices , with which they are so fettered that they cannot examine matters with that freedom of mind , that is necessary . Therefore much care must be taken , to clear these , in the most familiar and demonstrative manner that is possible . They may be reduced to these Five chief Ones . First , That the true Church cannot Err. Secondly , That out of the true Church there is no salvation . Thirdly , That the case of the Church of Rome is much safer than ours is ; since the Church of England acknowledges a possibility of salvation in the Church of Rome ; which they on the other hand deny to the Church of England . Fourthly , That unless there be a Supreme Judg set up , we can be sure of nothing in Religion , but must fall into many Factions and Parties . And Fiftly , That the Reformation was but a Novelty begun in the former Age , and carried on in this Nation , out of an ill design ; and managed with much Sacriledge . The First of these seemed necessary to be cleared in the beginning of this Discourse , and I am deceived if it was not done convincingly . And for the Second we agree to it , That out of the true Church there is no Salvation . But then the Question comes , What makes one a Member of the true Church ? The Scriptures call the Church the Body of Christ , of which he is the Head. So then whoever are joined to Christ according to the Gospel , must be within the true Church . But the deceit that lies hid under this , is , That from hence they fancy that the Unity of the Church , does consist in an outward Communion with the See of Rome . And upon that they calculate , that there must be an Unity in the Body of the Church : And that cannot be , except all be joined to the See of Rome . Now , we grant there is but one Church , but this Unity consists not in an Outward Communion , though that is much to be desired , but consists in an Unity of Belief , about the essentials of Christianity . There is nothing more evident , than , that even according to their own Principles , other Churches are not bound upon the hazard of Damnation to hold Communion with the See of Rome ; for it is not an Article of Faith , nor certain according to their own Doctrine , That the Pope is Infallible : And except that were certain , we cannot be obliged to hold Communion under such a Sanction with that See. For if it be possible that a Pope may become an Heretick or Schismatick ( which many of them confess , and all agree that the contrary is not of Faith , ) then other Churches are not in that case obliged to hold Communion with that See. If therefore the possiblity of Error in that See be acknowledged , then holding Communion with it , cannot be the measure of the Unity of the Church . So we bring it to this Issue , It is not Heresie to say , The Pope may Err : Therefore this is no just prejudice against our Church , because we have departed from Communion with him , when he imposed his Errors on us . So all the high things they boast of that See , come to nothing , except they say , This Proposition is of Faith , That the Pope is Infallible . And for these Meetings that they call General Councils ; they were at best but the Councils of the Western Patriarchate artificially packt , and managed with much Art ; as appears even from Cardinal Pallavicini's History of the Council of Trent . For the Third Prejudice , It is the most disingenuous thing that can be ; Because our Church is charitable , and modest in her Censures , and theirs is uncharitable , and cruel in her Judgments ; therefore to conclude , That Communion with them is safer , than with us . If confidence , and Presumption , Noise , and Arrogance , are the marks to judge a Church by , we must yield to them in these : but if Truth , and Peace , Charity and holy Doctrines , be the better Standards , then we are as sure , that our Communion is much safer . Let this Rule be applied to the other concerns of human life , and it will appear how ridiculous an abuse it is to take measures from so false a Standard . If a man were sick , the Question comes , Whether he shall use an approved Physitian , or a Montebanks . On the one hand , the Montebank says , He will certainly cure him , and the Doctors will undoubtedly kill him . On the other hand , the Doctor modestly says , he will undertake nothing , but will do the best he can ; and for the Montebank he tells him , It is very dangerous to trust to him , though he will not deny but sometimes great cures are done by them . The Insolence of the Montebank will never carry it against a Doctors modesty , but among weak and credulous People ; and such must they also be , who are taken with this Montebankry in Religion . But if this be taken to pieces , the folly of it will yet appear more manifest . For First , the reason we give for a possibility of Salvation in the Church of Rome , is , because we look on such and such things as the Essentials of Christianity , which are yet retained in that Church : And either this Reasoning is true or false . If it be true , then it is as true , that we may be saved , who retain these Essentials of Christianity : If it is false , then no Inference can be drawn from it . Secondly , Though we yield a possiblity of Salvation in that Church , we declare that they are in great danger , by many opinions among them , which if fully understood and believed , do even vitiate the Essentials of Christanity ; particularly that Foundation of Religion , The Covenant between God and Man thorough Christ , formerly insisted on . So that we declaring a Certainty of Salvation to those who sincerely follow the rules of our Church , and a great danger in their Church , the preferring their Communion to ours , upon this account , is , as unreasonable , as to sleep without shutting our Doors , because it is possible we shall not be robbed , in so doing : Or when we are at Sea to prefer a Cock-boat to a good clean Ship. These are such absurdities , that an ordinary measure of weakness cannot swallow them down . Thirdly , We are not so forward as they imagine in yielding a possibility of Salvation in their Church . For our concession amounts rather to this , that we do not deny it , than that we positively affirm it : And therefore they have no reason to draw these advantages from it . 4. A great difference is to be made between what God in the Infiniteness of his mercy may do , and what he is bound to by the Covenant made with man in the Gospel ; for the former we acknowledg , it is impossible to fix the limits of that mercy which is as far above our thoughts , as the heavens are above the Earth . And how far it extends to all sincere minds , we are not so presumptuous as to define ; therefore we will not Damn at pleasure , as they do , but we do assert , Their Church is guilty of such gross Corruptions , by which the vitals of Religion are vitiated , that they have not that reason to claim the Mercies of the Gospel due by that Covenant . 5. The Church of Rome has a dark and fair side ; the dark side is , what the true consequence of their Opinions is , the fair side is , what some witty men have devised to palliate these corruptions with , and to deceive the Vulgar by . We know many of that Communion , either do not at all know these corrupt Doctrines , or have such a fair representation made of them , that they are thereby both more easily and more innocently misled . From hence it is that we are inclined to hope more charitably concerning some , that are abused by them . But for those that have examined things more fully , or that having been bred among us , yet reject the Truth , and go over to them , we are not so much enclined to have so good hopes of them , as they imagine : So this is a weak and ill grounded conceit in all the parts of it . The Fourth Prejudice , is concerning the necessity of Submitting to some Common Judg , of distrusting our own reasons , and believing the Church , without which there must be many Sects and Divisions : and this they aggravate from the many different Parties that are among us . But these are only specious pretences to deceive weak people by . For First , If-it is necessary that there be a Common Judg , it is most necessary that it be known , who this Judg is , otherwise it is to no purpose to talk of a Judge , if they cannot point him out . This is like him that came to discover a huge Treasure that he knew was hid under ground ; but being asked in what place it was ? he answered he did not know that : and he believed no body else knew . Some say the Pope is the Judge , others as confidently , that the Council is Judge even without the Pope , others think it is sure work to say , the Pope and Council together : and others say the Body of the Church spread over the World. For the Popes , some of them have been condemned for Heresie , and others for making Schism ; many of them have been most horrid men : they are generally ignorant in Divinity , being for most part bred to the Law : so that a great part of their own Church rejects the Popes Infallibility . For Councils , they have had none these 115 years , and the last was so over-ruled by the Popes , that no other has been desired since : so that if either a Council without the Pope , or with him , be the Infallible Judge they have lost their infallibility ; and except a Council were constantly sitting , they can shew no living and speaking Judg. So that either this is not necessary to a Church , or otherwise they are not a compleat Church . And for the Body of the Church , how shall a man find out their sense , unless gathered together in some Assembly ? or must a Man go over Christendome , and gather the Suffrages of all the Pastors of the Church ? Upon the whole matter it is plain that after all their Canting about the Church , they must say , that it is of Faith that the Pope is Infallible , otherwise they have no Infallible Judg , and since a Council cannot be called but by the Pope , what ever Authority the Council has it can never be exercised , but by the Popes leave . And for all the sad consequences they say , follow the want of a Common infallible Judg , it appears they are under them as well as we ; but with this difference , that we plainly acknowledg , we have none , but do the best we can without one : But they , as they have none , no more than we , yet are under the Tyranny of one , and though they are not bound to believe him Infallible , yet are as much enslaved to him , and obliged to obey him , as if he were really exempted from all possibility of Erring . So that in short , they are slaves and we are freemen . And for these ill consequences , they are , we confess , unavoidable ; for which we have very good Authority , from his words , who on all sides is acknowledged to be Infallible , that said , Wo be to the World for scandals , for it is necessary that scandals do come . But to discuss this Objection , which works much on ignorant people , let it be considered that sin and Error are the two things , that do chiefly cross the design of the Gospel : and of these two , sin , is the more dangerous and destructive : since there is great reason to hope that Error cannot be so fatal , when it infects a mind that is otherwise sincere , as Sin , which clearly defaces the Image of God in the Soul. We ought not therefore to expect that the Gospel , should give any further security against Error , than it gives against Sin : On the contrary we should rather expect a further security from Sin , because it is most hurtful . But all the Provision made against Sin , is this , that in the Scriptures we are warned of the evil of it , and are directed to such methods , and have the promises of such Assistance , that if we use our endeavour , we shall not be overcome by sin , nor perish in it : So as to Error , we have the same security . The Gospel affords us a very clear light for directing our Belief in the most important things , which if we study with due humility , and sincerity , imploring God for the grace of his holy Spirit , for our instruction , we shall be preserved from Error . And thus the same provision is made against Error , that is against Sin. And we have no reason to expect more . And as it were not fit , that Salvation should be offered without obliging men to use their utmost endeavours , so it were not fit to give such an easie Remedy against Error , as that a man should not need to employ his reason to discover Truth , and avoid Mistakes . If our Gospel be also hid , it is hid in them that perish . Therefore that our Searches after Truth , may be both encouraged and rewarded , God sets it before us in such a Light , that it is our own fault if we do not see and follow it . But if men will either blindly give themselves up , to the conduct of such Guides , whose interest it is to mislead them , which is the case of the Church of Rome ; or out of humour , or other base ends , will invent or follow some erroneous Tenets , as other Hereticks do , they have themselves to blame ; and shall bear their own Iniquity : but they have nor reason to cast the fault upon God , or accuse the Scriptures , of Darkness , or Defectiveness , in these things that are necessary to Salvation . I come now to the last Prejudice , which will require a fuller Discussion , because it relates to matter of Fact : which as it is better understood , so it makes deeper Impressions on people , that are not so much wrought on by speculative points , as by these things that fall under their senses . They first except to the Novelty of our Reformation , and always insult with this Question , Where was your Religion before Luther ? To this , these things are to be opposed . First , we turn back the Question and ask them where was their Religion the first six hundred years after Christ ? Where was the Worship of Images , the Doctrine of the Corporal Presence , of Redeeming out of Purgatory , of Deposing Princes , and of the Worshipping Saints , before the Eighth Century ? If the Reformation be now to be condemned , because of its Novelty , these things were then to be as much condemned , because they were then Novelties . Secondly . If the Reformation had brought in any new Doctrine , its Novelty were indeed a just Prejudice against it : but it was only the throwing out of these Corruptions which had been brought in , in some dark and Ignorant Ages . Thirdly . The Doctrine of the Reformed Church , is no other than what Christ and his Apostles taught ; and what the Church believed for many Ages after them . And as to the Positive part of it , it has been still held by the Church of Rome , and is yet acknowledged by them : but with so many Additions , that there was a Necessity of Reforming these : And this is often to be inculcated in them , that there is no Article of Faith , nor any other material point of Religion , among us that is condemned by the Church of Rome . They only blame us because we do not in many other points believe as they do : and this we ought not to do , unless we could see an equal Authority binding us to all alike . Another Exception is , that in the Reformation we made a Schism , and broke the Unity of the Church , whereas if there had been any things amiss in the Church , they say the Reformers should have endeavoured to remove them , without tearing the Body of Christ in pieces . But in answer to this , we acknowledg if the things complained of , could have been continued without sin , they ought not to have departed from the Communion of other Churches : but when the publick Liturgies and the Worship was found to be full of such Corruptions , that without Idolatry and Superstition , they could be no longer kept up , then it was not time to stay for the leisure of their Neighbouring Churches . Yet if there had been any probable hopes , that the See of Rome , would have concurred in such a Reformation , it had been worth staying for , as long , as was possible . But when it was on the contrary , apparent , that all the most just Remonstrances made to that Court , were answered at best with delays and Excuses if not with Excommunications and other censures ; they had no reason to expect any concurrence from thence . So the case being thus put , that they discovered such Corruptions in the Worship of God , with which they could not comply any longer ; either they were obliged to Worship God against their Consciences , or to lay aside all publick Worship , or else to cast out these Corruptions by a Reformation . Let any man of good reason judge , whether the last of these was not to be chosen ? There was no Obligation lying on this Church to wait for the pleasure of the Court of Rome , or our neighbouring Churches in this matter . We are a free and Independent Church : we owe a charitable and neighbourly Correspondence to forreign Churches ; but we are subject to none of them . And according to the express Decision of one of the first General Councils , in the like case , we were no way subordinate to the See of Rome , even as it was the Patriarchate of the West . Themselves do confess that it is no Heresie to say , That See is fallible : and therefore we were not obliged to dance attendance at that Court , when we discovered the Corruptions , with which it had deceived the World ; but might in our National or Provincial Synods at home , examine and Reform whatever errors were among us . And the multitude of those who held these errors , could be no just ground for delaying any advances towards a Reformation ; no more than in the ancient Church , the Orthodox Bishops when chosen into a See corrupted with Arrianism , were obliged because that Contagion was generally spread , to make no attempts toward Reformation . They Except further , That the Reformation was begun here by a vitious Prince , King Henry the Eighth , who partly out of revenge , because the Pope would not grant his desire about the Divorce of his Queen , and partly to enrich himself and his Courtiers with the sale of Abbey-lands did suffer these Doctrins first to take head here : and therefore they can have no good opinion of any thing that came from so wicked a man , and upon such ill motives . If this be a good Argument against the Reformation , it was as good against Christianity upon Constantine's turning Christian ; for the Heathen Writers represent him with as black a character as they can do King Henry . But we must not think ill of every thing that is done by a bad man , and upon an ill Principle : Otherwise if we had lived in Iehu's days , the same Plea would have been as strong , for keeping up the Idolatry of Baal : since Iehu had in a very unsincere manner destroyed it : and yet God rewarded him for what he had done . But whatever might have been King Henry's secret motives , his proceedings were regular and justifiable . He found himself married to her that had been his own Brothers Wife , contrary to the express words of the Law of God. The Popes Legat , and his own Confessor and all the Bishops of England ( except one ) thought his scruples were well grounded . Upon which according to the superstition of that time , he made his applications to the Court of Rome for a Divorce : which were at first well received , and a Bull was granted . Afterwards some defects being found in that , a more ample one was desired , which was also granted : and Legats were appointed to try the matter . But the Pope soon after turned over to the Emperors Party , whose Aunt the Queen was : and was thereupon prevailed with , to recal the Legats Commission , destroy the Bull , and cite the King to appear at Rome , where all things and persons were at the Emperors devotion . Upon all this , the King did expostulate with the Pope , that either his business was just , or unjust : if it was just why did he recall what he had granted , and put him off with such delays . If it was not just , why did he at first grant the Bull for the Divorce . This was unanswerable , but the Pope did still seed him with false hopes , yet would do nothing . Upon which he consulted the chief Universities , and the most learned men in Christendom , about his Marriage . Twelve famous Universities , and above an hundred learned Doctors , did declare under their hands and Seals ( some writing larger Treatises about it ) that his Marriage was against the Law of God. And that in that case the Popes Dispensation , which had allowed the Marriage , was void of it self . So after the King had been kept in suspence from December 1527 till February 1533 / 4. above six years , he set his Divines to examin what authority the Pope had in England , either by the Law of God , or the practice of the Primitive Church , or the Law of the Land , and after a long and accurate search , they found He had no authority at all in England , neither by the Laws of God , of the Church , nor of the Land : so this Decision was not made rashly , nor of a sudden . The Popes Authority being thus cast off , it was Natural in the next place to Consider , what Doctrines were then held in England , upon no other grounds-than Papal Decrees . For it was absurd to reject the Popes power ; and yet to retain these Opinions , which had no better Foundation than his Authority . Upon this many of the things , which had been for some Ages received in the Church of Rome , fell under debate : And , a great many particulars were reformed . Yet , that King was so leavened with the Old Superstition , that the progress of the Reformation , was but slow during his Reign . But it was carried on to a further perfection , under King Edward , and Queen Elizabeth . In all their Methods of proceeding , there is nothing that can be reasonably censured : if it be confessed that the Pope is not Infallible , and the whole Church of Rome , acknowledges that it is no Heresie to deny his Infallibility . And for the Sale of the Abby-lands , they only spoiled the spoilers . For the Monks , and Fryers , had put these publick cheats on the Nation , of Redeeming Souls out of Purgatory , going on Pilgrimages , with the worship of Saints , and Images , which were infused in the vulgar , by many lying Stories , pretended Apparitions , the false shew of Miracles , with other such like Arts. And the credulous and superstitious Multitudes were thereby wrought on , to endow these Houses with their best Lands , and adorn their Churches with their Plate and richest Furniture . It was not to be expected that when their Impostures were discovered , they should enjoy the spoil they had made by them : nor was it for the publick interest of the Nation , to give such encouragement to idleness , as the converting all these Houses to Foundations for an unactive life would have been . Many of them were applied to good Uses , Bishopricks , Cathedral and Collegiat Churches , Hospitals , and free Schools : And more of them ought indeed to have been converted to these ends . But the excesses of King Henry , and his Courtiers must not be charged on the Reformers ; who did all they could to hinder them . And thus all these prejudices with which the Vulgar are misled , appear to be very unjust , and ill grounded . In conclusion , If by these or such like considerations , any that are now of that Communion , can be brought to mind Religion in earnest , considering it , as a Design to save their Souls , by making them truly pure and holy ; and so reconciling them to God through Christ : And if they will examine Matters without Partiality , seeking the truth and resolving to follow it , wherever they find it ; and joyn with their Enquiries , earnest Prayers to God , the Father of lights , to open their eyes , and grant them his Holy Spirit , to lead them into all truth ; there is little doubt to be made , but the great Evidence that is in Truth , will in due time appear so clear to them as to dissipate all these mists , which Education , implicite Faith , and Superstition have raised , by which they have hitherto darkened . FINIS . Notes, typically marginal, from the original text Notes for div A30477-e170 Acts 20. 21. Micha 6. 8. 1 Cor. 14. Matt. 28. 19. Matt. 26. 26 , 27. 28. ver . Heb. 9. 26 , 28. Acts 8. 17. Morinus . Heb. 13. 4. 1 Tim. 3. 2. 4. 11. Eph. 1. 22 , 23. Matt. 18. 7. 2. Cor. 3. 3.