A Key for Catholics, Treatise 1 · Chapter 23
CHAP. XXIII.
Detect. 14. ANother great Endeavour of the Papiſts is, to edneſs, unity, conſiſtency and ſetledneſs in Religion: but we are ſtill at uncertainty and to ſeek, incoherent, not tyed together by any certain bond, but ſtill upon diviſions, and upon change: And they inſtance thus [A while ago you were Epiſcopal, and then Presbyterian, and now you are nothing, but every one goes his own way: A while ago you worſhipped God in one manner, in Baptiſing, Marrying, Burying, Common Prayer, the Lords Supper; and now you have all new. Where is the Church of England now? ſome of you are for one Government, and ſome for another: the Lutherans have ſuperintendents, the Calviniſts are Presbyterians: And what names of reproach do the Epiſcopal give the Presbyterians? and the Presbyterians take them to be Antichriſtian. Some of you are Arminians; ſome Calviniſts; ſome ſay Chriſt dyed for all, and ſome ſay no; ſome are for Juſtification only by Chriſts Paſſive Righteouſneſs, and ſome alſo by his active; with other ſuch differences even in theſe fundamentall points.]
I repeat their words juſt as I have heard they make uſe of them with the people, and now I ſhall open the deceit of them in particular Anſwers to each part.
And 1. For the matter of unity, I have ſpoken of it before, and dare leave it to all the world that are judicions, whether the Papiſts or we are more unanimons, or more divided. Only to the Inſtances of diviſion, I ſhall ſpeak further now. 1. For the matter of Church Government, we are all agreed in the ſubſtance of it (except a very few ſtraglers;) As concerning the duty of Penitence, Confeſſion, Reſtitution, Contrition, and of the excommunicating the obſtinate, and Abſolving the penitent, &c. All this we agree is the duty of the Presbyters; and we agree that theſe Presbyters may have a Preſident, only ſome think that the Preſident is ejuſdem ordinis, of the ſame order, differing but in degree, and hath no power jure divino, but what the Preſbyters have, but only the exerciſe is reſtrained as to the Presbyters, by men; but others think that the Preſident is a Biſhop eminently of another order, having not only the exerciſe, but the power above the Presbyters. And is this difference ſo great a buſineſs? And do not theſe cheaters know, that if for this they would reproach us, they muſt do ſo by themſelves? Know they not that among their own Schoolmen there is the ſame difference, or in moſt points the ſame? And know they not that if differences in Ceremonies or Modes ſhould unchurch us, or diſgrace us, it would fall as foul on the whole Catholick Church, and that in the very primitive times? Did they never read of the difference between the Aſian and the Roman Churches, about the celebration of Eaſter day, and how Polycrates and the reſt did plead Tradition againſt the Church of Romes Tradition; and how Irenaeus did reprehend the Biſhop of Rome for his uncharitable cenſure of the Churches for ſo ſmall a difference? And how Polycarp and Anicetus Biſhop of Rome could not agree, as building upon contrary Traditions: but yet maintained Chriſtian peace; as Euſebius out of Irenaeus his Epiſtle to Victor tels us, lib. 5. Hiſt. Eccl. cap. 26. And the Engliſh and Iriſh Churches long after that adhered to the Aſian way; even after the Councill of Nice had ended the controverſie on the Roman ſide. And who knows not how many more controverſies greater then theſe of ours have been among the Churches of Chriſt, without their unchurching or diſparagement to Religion.
And for the Doctrinal Controverſies mentioned, moſt of them lie more in words then in ſence, and all of them are far from the foundation, though they be about Chriſt, who is the Foundation. If one of your picture-drawers miſtake the complexion of Chriſt, or if one ſhould ſay he was not buried in a ſheet, theſe are errours about Chriſt that is the foundation, and yet far from the foundation. Thoſe of us that ſay Chriſt dyed for all, and thoſe that ſay he dyed not for all, do agree as your School-men do, that he dyed for all, as to the ſufficiency of his death and price: but he dyed not for all as to the actuall efficiency of pardon and ſalvation: Is not this your doctrine? and is not this ours? and are not you as much diſagreed about it as we? what elſe meant the late deciſion againſt the Janſeniſts? and what meaneth the preſent perſecution of them in France? And yet have you the faces to make this a reproach of us? And for the righteouſneſs of Chriſt, we are commonly agreed that it is both his Obedience and Paſſion that we are juſtified and ſaved by: though we are not all of a mind about the reaſon of their ſeveral intereſts; which difference is ſo far from unchriſtening us, that it makes no conſiderable odds among our ſelves, who are cenſorious enough in caſes of difference.
And for different forms of worſhip, ſure theſe men do wilfully forget what a number of Offices and Maſs books have been among themſelves and other Churches? and what a number of Letanies or Liturgies of ſeveral ages and Churches they have given us in the Bibliotheca Patrum? but more of this anon.
2. And as for the changes and unfixedneſs which they charge us with, we are contented that 1. Our principles. 2. And our practiſes be compared with the Papiſts, and then let even modeſt and judicious enemies be judges which of us are more fixed, or more mutable.
1. For our Principles: we take only Chriſt to be the chief Foundation of our Faith, and his inſpired Prophets and Apoſtles to be the ſecondary foundation: whereas the Papiſts build upon many a moſt ungodly ignorant man, becauſe he is the Pope of Rome. And which of theſe is the firmer foundation?
2. We take nothing for our Rule but the ſure word of God contained in the holy Scriptures: but the Papiſts take the Decrees of all Popes and Councils for their Rule: Our Rule they confeſs to be Divine and infallible: Their Rule we affirm to be humane and fallible. Which then is like to be more firm? Our Rule (the ſacred Scriptures in the Originall languages, as to the words, and the matter of them, as to the ſence) the Papiſts themſelves confeſs unchangeable; but whether they will ſay as much of their own, I will try by two or three Inſtances. 1. What an alteration Pope Sixtus, and Pope Clement made in the Vulgar Latine Bible, which is one part of their Rule, I told you before, and Dr. James his Bellum Papale will tell you the particulars. 2. The other part is their Decrees, of which Pope Leo the tenth in Bulla contr. Luth. in Binnius, page 655. ſaith [the holy Popes our predeceſſors never erred in their Canons and Conſtitutions] And yet hear what Pope Julius the ſecond ſaith in his General Councill at the Laterane with their approbation, Cant. pragmat. ſanct. monitor. Binnius, vol. 4. pag. 560. [Though the Inſtitutions of ſacred Canons, holy Fathers, and Popes of Rome—and their Decrees be judged immutable, as made by Divine Inſpiration; yet the Pope of Rome, who, though of unequal merits, holdeth the place of the Eternal King, and the Maker of all things, and all Laws on earth, may abrogate theſe Decrees when they are abuſed.]
You ſee here from the mouth of Infallibility it ſelf (if the Roman faith have any) of what continuance we may judge their Immutable Decrees to be of, which are made as by Divine inſpiration: they are Immutable till the Pope abrogate them, who being in Gods place, though of unequal merits (O humble confeſſion!) is of power to do it.
3. We have a Rule that was perfected by Chriſt and his Apoſtles, to which nothing can be added, and therefore we are at a Certainty for our Religion: for we have a ſure and perfect Rule from Heaven. Nothing may be added to it, or taken from it. But the Papiſts do profeſs that the Determinations of the Pope or Councill may make a point (and ſo five thouſand points, for there is no certain number) to be de fide articles of faith, and neceſſary to ſalvation, though not in ſe, yet quoad nos, as to us. (And what it is for a Law to be obligatory in ſe, and not quoad nos, is hard to underſtand.) So that the Papiſts never know when their faith is perfect and grown to its full ſtature. For ought they know a thouſand more Articles yet may be added. And yet theſe men of uncertain growing faith, have the face to perſwade men that we are mutable, and they are fixed. You ſee our ſeveral Principles: now to our Practices.
For our part, 1. We never changed our Head, our Lord, our Faith, or one Article of our Faith: if malice it ſelf be able to charge us with changing the ſmalleſt Article of our Faith, let them ſay their worſt: we change not our Rule, the holy Scriptures, nor one clauſe or ſentence of it, but endeavour the preſervation of the ſame, which at the firſt we received. In our conteſts with the Papiſts, our great offence is at their mutation from the antient Rule and way; we contend but for the faith once delivered to the Saints: the old way with us is the good way: we abhor a Religion that is new ſprung up, or is leſs then one thouſand five hundred and fifty years ſtanding at leaſt. If we change in any thing, it is but by repenting of our former changeableneſs while our Nation was Popiſh; having then changed from the Apoſtolick ſimplicity, we change from that ſinful change, and return to the antient way again. And if we have made any further changes ſince our firſt change at the Reformation, it is but a perfecting the change to Antiquity, and Apoſtolick ſimplicity which we then begun. Rome was not built in a day, and is not pulled down in a day. The work of Reformation is but one change, though it be not done all at one time. If we find ſome ſpots of Romiſh dirt upon us, that eſcaped us at our firſt waſhing, it is no dangerous mutability yet to waſh it off. If a man converted by ſaving grace be not perfectly rid of all his former ſin the firſt day of his Converſion, ſhould he be reproached as mutable for ſtriving againſt it all his life after, and caſting it off by degrees as he is able? If a man did but recover by degrees from the relicks of his diſeaſe, they will not therefore reproach him as mutable? If he ſweep the duſt or dirt out of his houſe every day, they will not ſay, He is mutable and knows not where to reſt. Theſe men might as well reproach us as mutable, becauſe we riſe in the morning and do not ſtill lie in bed; or becauſe we go to bed at night, and do not ſtay up ſtill.
But what is it that we are changeable in? we have changed none of the ſubſtance of worſhip: did we baptize before, and do we not ſo ſtill? Did we pray or adminiſter the Lords Supper before, and do we not ſo ſtill? what is the change? why, 1. We before uſed the common Prayer book and now we do not. 2. Before we uſed prayers at the buria of the dead, which now are omitted. 3. Before we uſed the Croſs and Surplice, and kneeled at the Sacrament, which are now omitted. And what then? therefore we have changed our Religion. Even as a man changeth his cloaths by bruſhing them, or his houſe by ſweeping it, or his face by waſhing it. Do theſe men think us ſo ſottiſh as to place our Religion in theſe Circumſtances? God hath bid us Pray continually: but he hath not told us whether we ſhall uſe a Prayer book or not, but left that to mens neceſſities or conveniences to determine of. And doth a man change his Religion or Worſhip of God, if he either begin or ceaſe to uſe a Book? If any man had ſo little wit or Religion, as to place their Religion in a Prayer book, its no great loſs to them if they have loſt their Religion, when the duplicate page duplicate page Prayer book is taken from them. We doubt not but Prayer books are profitable to ſome, and hinderances to others: ſome ſhould uſe them, and ſome ſhould not: but whether we uſe them, or not uſe them, is no part of our Religion at all, but a meer Accident, or common help and appurtenance. God hath not told preachers whether they ſhall uſe any Notes for their memory in Preaching: to one it is an hinderance; to another an help. Doth a man change his Religion when he changeth a cuſtome of uſing Notes? God hath not told us what Chapter we ſhall read, or what Pſalm we ſhall ſing, or what Text we ſhall Preach on this day or that day. What if one age think it beſt that ſome Paſtors give Laws to all the reſt, that they ſhall read no Chapter, preach on no Text, and ſing no Pſalm but by their direction: and the next age think it meeter to leave it to each Miniſter, as thinking it unfit to Ordain ſuch Miniſters that have not wit enough to chooſe their Text, or Chapter, or Pſalm according to occaſions. Will you ſay that here is a change of Religion? Theſe outſide Hypocrites tell the world what a thing they take Religion to be, and in what they place it. What if one man uſe an hour-glaſs in preaching, and another uſe none? What if one read a Chapter with ſpectacles, and another without? or if one preach in a Pulpit, and another below: or if one preach in a white garment, or another in a black: or if one ſtand at the Sacrament, and another ſit, and another kneel: Are we therefore of ſeveral Religions? or is this any part of the worſhip it ſelf? Do we not all now either ſtand, ſit, or kneel at the hearing of a Sermon, as we pleaſe? Do we not kneel or ſtand at Prayer as we pleaſe? Yea do not men commonly in ſinging Pſalms of Prayer or Praiſe to God, ſit or ſtand as they pleaſe? And what if we do ſo at the Sacrament? Is it not all one? Or doth ſtanding, kneeling or ſitting make another Religion, or any part of it? And for Marrying, Burying, Baptizing, and the reſt, we have altered no part at all of the worſhip of God; but order them in that manner as ſeemeth moſt convenient. What ignorant ſouls are theſe, that think that the uſing a Prayer book, or praying without book, or the uſing this geſture, or that, theſe words, or thoſe words that are to the ſame ſence, doth make different Religions or Ordinances of worſhip? Theſe are tricks that none but the ſottiſhly ignorant will be deluded with, that know not wh… Religion or worſhip is. They may as well ſay, If I change my Lecture-day from Thurſday to Friday, that I change my Religion or the worſhip of God. Theſe are our great changes.
Well I will you now hear whether the Papiſts or we be the greateſt Changlings? 1. Some juſt changes they have made themſelves, that they know well enough are as great as ours. It was ſo common in the antient Church to Pray only ſtanding on every Lords day, and not to kneel at all in any part of the worſhip of that day, that it was taken for an univerſal Tradition, and to kneel was taken for a great ſin, and condemned by General Councils many hundred years after Chriſt; and yet the Church of Rome, and other Churches as well as we, have caſt off this pretended Tradition, violated this Decree of General Councils, and forſaken this univerſal Cuſtom of the Church. And the Papiſts receive the Euchariſt kneeling, for all this Law and Cuſtome.
In the primitive Church, and in Tertullians dayes, a Common Feaſt of the Church was uſed with the Lords Supper, and the Sacrament taken then. But now this Cuſtom is alſo changed. It was then the Cuſtom to ſing extempore in the Congregation to Gods praiſe. But now Rome it ſelf hath no ſuch Cuſtom. It was once the Cuſtom to give Infants the Lords Supper: but now Rome it ſelf hath caſt off that Cuſtom. Once it was a Canon that Biſhops muſt not read the books of Gentiles, (Concil. Carthag. 4.) which yet Paul made uſe of, and the Papiſts now do too much value. Abundance ſuch changes might be mentioned, greater then ours, in which we are juſtified by the Papiſts themſelves.
2. But they have yet other kind of changes then theſe. They have changed the very Eſſence of the Catholick Church (in their eſteem;) they have changed the Officers, the Doctrine, the Diſcipline, the Worſhip, and what not, as though they had been born for change, to turn all upſide down.
In the Primitive times, the Church had no univerſal Monarch but Chriſt: but they have ſet up a new univerſal Monarch at Rome.
In the primitive times the Catholick Church was the Univerſality of Chriſtians: and they have changed it to be only the ſubjects of the Pope.
In the Primitive times Rome was but a particular Church, as duplicate page duplicate page Jeruſalem and other Churches were: but they have changed it, to be the Miſtris of all Churches.
For many hundred years after Chriſt, the Scripture was taken to be a ſufficient Rule of faith; but they have changed it to be but part of the Rule.
In the antient Church all ſorts were earneſtly exhorted to read, or hear, and ſtudy the Scripture in a known tongue: but they have changed this into a deſperate reſtraint, proclaiming it the cauſe of all Hereſies.
In the antient Church the Bread and Wine was the Body and Blood of Chriſt Repreſentative and Relative: but they have changed it into the real Body and Blood.
Heretofore there was Bread and Wine remaining after the words of Conſecration: but they have changed ſo, that there remaineth neither Bread nor Wine, but the qualities and quantity, without the ſubſtance, and this muſt be believed, becauſe they ſay it, againſt Scripture and Antiquity, and in deſpight of ſenſe it ſelf.
In the antient Church the Lords Supper was adminiſtred in both kinds, bread and wine to all: but they have lately changed this into one kind only to the people, denying them one half of the Sacrament.
Of old the Lords Supper was but the Commemoration of the ſacrifice of Chriſt upon the Croſs, and a Sacrament of our Communion with him and his members: but now they have changed it into a propitiatory ſacrifice for the ſins of the quick and dead: and in it they adore a piece of Bread as very God, with Divine worſhip.
Of old, men were taught to make daily confeſſion of ſin, and beg pardon, and when they had done all, to confeſs themſelves unprofitable ſervants: but now they are ſo changed, that they pretend not only to be perfect without ſin, and to Merit by the Condignity of their works with God, but to ſupererogate and be more perfect then innocency could make them, by doing more then their duty.
Of old thoſe things were accounted ſins deſerving Hell, and needing the blood of Chriſt for pardon, which now are changed into venial ſins, which properly are no ſins, and deſerve no more then temporal puniſhment.
Of old the Saints had no proper merits to plead for themſelves; and now men have ſome to ſpare for the buying of ſouls out of Purgatory.
Of old the Paſtors of the Churches were ſubject to the Rulers of the Commonwealth; even every ſoul, not only for wrath, but for Conſcience ſake was obliged to be ſubject: but now all the Clergy are exempted from ſecular Judgement, and yet the ſecular power is ſubject to them: for the Pope hath power to depoſe Princes, and diſpoſſeſs them of their Dominions, and put others in their rooms, and diſſolve the bonds of Oaths and Covenants, in which the ſubjects were obliged to them, and to allow men to murder them by ſtabbing, poyſoning, &c. If you do not believe me, ſtay but till I come to it, and I ſhall give you yet ſome further proof.
Would you have any more of the Popiſh Changes? Why I might fill a volume with them. Should I but recite all the changes they have made in Doctrines, and all that they have made in Church Orders, and Diſcipline, and Religious Orders and their Diſcipline, and in Worſhip, and Ceremonies, I ſhould be over tedious: their very Liturgy or Maſſ-book hath been changed, and made by changes, ſuch abundance of additions it hath had ſince the beginning of it. What changes Sixtus the fift, and Clement the eighth made in their Bibles, I told you before: as alſo what changes they have had in the election of their Popes.
And now I am content that any impartial man be judge whether Papiſts or the Reformed Churches are the more mutable and unſetled in their Religion? and which of them is at the greater certainty, firmneſs, and immutability?