Notes Upon Texts of Scripture and Popish Errors, Part 3

Notes Upon Texts of Scripture and Popish Errors · Part 3

p. 61Of Prayer, and Worſhip, in an Unknown Tongue.

CHAP. XI.

That Prayers, and the Publick Divine Service, is to be every where celebrated in Latin, or a Tongue not underſtood by the People. Council of Trent, Seſſ. 22. Cap. 8. & Can. 9.

AGainſt the Rule of the Apoſtle, 1 Cor. 14. almoſt the whole Chapter; Verſ. 2. He that ſpeaketh in an unknown Tongue, ſpeaketh not unto Men▪ (or to their underſtanding) but unto God alone; and no Body receiveth any benefit by them. Verſ. 4. For he that ſpeaketh in an unknown Tongue, benefiteth and edifieth himſelf alone. Therefore, Verſ. 5. greater is he that propheſieth, and ſpeaketh intelligibly to the Church in plain words, than be that ſpeaketh with Tongues, except he interpret, that the Church may receive edifying. And, Verſ. 6. then if I come unto you ſpeaking only with Tongues unknown, what ſhall I profit you? Verſ. 7, 8, 9. Even things without Life giving found, as muſical Inſtruments, whether Pipe or Harp, except they give a diſtinction in the ſounds, how ſhall it be known what is piped or harped? And if the Tri…pet, p. 62for example, give an uncertain and untelligible ſound, who ſhall prepare himſelf to the Battel? So likewiſe you, except ye utter by the Tongue words eaſy to be underſtood by your Hearers, how ſhall it be known what is ſpoken by you? or what are they the better? For, ye ſhall ſpeak unprofitably, and into the Air? Verſ. 10, 11. There are, it may be, ſo many kinds: of Voices, and ſeveral Languages, in the World, and none of them are without their proper ſignification, but this only to thoſe that know them. Therefore if I know not the meaning of the particular Voice or Language, I ſhall be unto him that ſpeaketh, only an unintelligent Barbarian; and he that ſpeaketh ſhall be a Barbarian unto me. This is that which comes to paſs between the Prieſt and the People in the Church of Rome when they ſing Maſs, one is a Barbarian to the other, not underſtanding a word what is ſaid.

Verſ. 12. Foraſmuch as ye are zealous then of Spiritual Gifts, that ye may not be unintelligible and unprofitable, ſeek that ye may excel to the edifying of the Church. Verſ. 13. Wherefore let him that ſpeaketh in an unknown Tongue, pray that he may alſo have the Gift and Ability to interpret it. Verſ. 13, 14. For if I pray in an unknown Tongue, my Spirit or Gift of Tongues prayeth well indeed, but my Ʋnderſtanding is unfruitful as to others to make them underſtand, ſo as they may profitably join with me. What is it then here to be done? I will pray with, or by my Spirit or Gift of Tongues; and I will pray intelligibly with my Ʋnderſtanding alſo to others. And … will ſing with the Spirit, and with the Ʋnderſtanding alſo, or elſe keep ſilence in the Church. V…rſ. 16, 17. Elſe when thou ſhalt in ſuch an unknown Tongue bleſs or ſing praiſes to God with the Spirit, how ſhall he that occupieth the room of the Ʋnlearned, join his Affection and Intention with thee, and ſay Amen at this thy giving of Thanks, ſeeing he underſtands not p. 63what thou ſayeſt? For verily thou gaveſt Thanks well, but the other is not edified or advanced in his Devotion hereby. Verſ. 18, 19. I thank my God, I have this Gift to ſpeak with Tongues more than any of you all. Yet when I am in the Church, I had rather ſpeak five words with my underſtanding, in a way that is intelligible, that ſo by my Voice I might teach others alſo, than ten thouſand words in an unknown Tongue. Verſ. 26. Let all things be done to edifying.

It is plain from all this Diſcourſe of the Apoſtle, that all Publick Service in the Church ſhould be done to the Edification of the Church. But if the People do not underſtand what is ſaid, they cannot be edified by it, or give their aſſent to it. And it is plain, if it be performed in a Tongue which they know not, they cannot underſtand the Matter of the Service. And conſequently 'tis a vain and unprofitable Act, becauſe in this way the People are not edified. For it is certain, that in this way the Mind is not informed, nor the Affections rationally excited; and therefore it is but a blind irrational Devotion that is then offered up to God by the People; and thereby his Name is profaned rather, and taken in vain, than honoured.

How ſhould the People ſay Amen, when they ſay their Prayers, and give Thanks in Latin? How ſhould the common People of England be able to ſay Amen, ſeeing they underſtand not what is ſaid? or how ſhould they know what they ſay Amen to? If the Pri…ſt ſhould be ſo wicked, he may Conjure as well as Pray, or Curſe the People, inſtead of Bleſſing them, and they never the wiſer, but ſay Amen to their own Condemnation. Or when he baptizeth, he may baptize in the Name of the Devil (for any thing they know) as well as in the Name of Chriſt; as it is ſaid a Jew once did under the Profeſſion of a Prieſt.

p. 64As to what they pretend of the Unity of Devotion which would be attained hereby all the World over. Unity of Underſtanding ſure would more advance that, than Unity of Language; for all Languages are all one to God. But where there is no Unity of Underſtanding, there can be no Unity, either of Affection or Devotion. Here the Prieſt may pray for one thing, and the People may pray for another. Whilſt the Prieſt is praying for Heaven, the People may pray for fair Weather; or one for Pardon of Sin, and another for Patience, and ſo on, in the ſame place, and at the ſame time. But here is no united Devotion, which is the great End of publick Service, unleſs the People likewiſe underſtand what the Prieſt prays for, and ſo may join with him▪ nor yet any Devotion at all, without underſtanding what they are about.

p. 65CHAP. XII.

That there are other Mediators of Interceſſion in Heaven beſides Jeſus Chriſt, ſuch as Angels and Saints, and eſpecially the Virgin Mary, who is the Mother of Mercies, and Advocatreſs of the Faithful. And that it is good and profitable to invoke them, and to have recourſe to their Prayer…, Aid, and Help. Council of Trent. Seſſ. 25. de Invocat. Catech. Rom. par. 3. cap. 2. & par. 4. cap. 5.

WHich is contrary to all thoſe Texts of Scripture which ſpeak of Chriſt, as the only Mediator, and that inſtruct us to direct our Worſhip and all our Prayers to God alone by him.

1 Tim. 2. 5. There is one God, and one Mediator between God and Man, the Man Chriſt Jeſus. The Apoſtle ſpeaks it without diſtinction, that as there is but one God (excluding all inferior Deities) ſo there is but one Mediator, excluding all inferior Mediators, without diſtinguiſhing a Mediator of Redemption, and Mediators of Interceſſion. So that it is as much an Error againſt the Chriſtia… Faith, to teach many Mediators, though inferior to Chriſt, as to teach many Gods, though ſubordinate to the Supreme God.

So, 1 Cor. 8. 5, 6. For though there be that are called Gods, whether in Heaven or in Earth, (as there be p. 66Gods many, and Lords many) but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, by whom are all things, and we by him. In oppoſition to the Pagan Idolatry, in worſhipping many inferior Gods and Lords, together with the Supreme God, either as ſharers with him in the Government of the World, or as Mediators with him for Men. But we are to worſhip, and in Worſhip to apply our ſelves to no other but this only Lord God, and our Saviour Jeſus Chriſt. For, Acts 4. 12. Neither is there Salvation in any other, for there is no other Name under Heaven given among Men whereby we muſt be ſaved; not yet in Heaven neither.

John 14. 6. I am the Way, the Truth, and the Life; no Man can come unto the Father but by me. And, Verſ. 13. Whatſoever ye ſhall ask the Father in my Name, I will do it, that the Father may be glorified in the Son. And, John 16. 24. That your Joy may be full. This is the only direction which our Saviour gave his Diſciples a little before his Death, to ask in his Name, and to come to the Father by him, to which and to no other way of addreſs is the Promiſe of Audience made. So that for any to addreſs themſelves to Saints or Angels as Mediators, muſt needs be preſumptuous and vain.

Epheſ. 2. 18. For through him we both have acceſs by one Spirit unto the Father. And, Epheſ. 3. 12. By him we have boldneſs and acceſs with confidence, through the Faith which we have in him. There can be no need then of other Mediators, ſince the Son renders the Father acceſſible and favourable to us, ſo that we may come to him with an holy boldneſs and confidence.

Heb. 4. 15. For we have not an High-Prieſt that cannot be touched with the feeling of our Infirmities, but was in all points tempted like as we are, Sin only excepted. p. 67We cannot addreſs our ſelves to any one that knows our Neceſſities better, who hath more compaſſion of our Miſeries, or who is better able to do us good, or who is more nearly allied unto us, For we are Members of his Body, of his Fleſh, and of his Bone, Epheſ. 5.

Verſ. 16. Let us therefore come boldly unto the Throne of Grace (to the immediate preſence of God, whither we may immediatly direct our Prayers, through the Merits and Interceſſion of Chriſt, not to the Shrine of any Saint by the way) that we may obtain Mercy, and find Grace to help in a time of need. And, Heb. 10. 19. Having therefore boldneſs to enter into the Holieſt by the Blood of Jeſus, by a new and living Way which he hath conſecrated for us through the Vail, that is to ſay, his Fleſh; and having an High-Prieſt over the Houſe of God, let us draw near with a true Heart, in full aſſurance of Faith. But to uſe the Mediation of Saints and Angels, and directly contrary to this boldneſs and aſſurance which we ſhould have in our acceſs to him by Chriſt: For that ſets us at a greater diſtance from God, and implies, as if we did not dare to approach his Preſence, without the Interceſſion of a Favourite Saint.

Heb. 7. 24, 25. But this Man, becauſe he continueth for ever, hath an unchangeable Prieſthood; wherefore he is able alſo to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever liveth to make Interceſſion for them. Where the Interceſſion of our Saviour is made an act or part of his unchangeable Prieſthood, not to be imparted to any other. And by this Interceſſion of his we obtain Eternal Salvation: So that there can be no need of any others Interceſſion. The Mediatory Interceſſion of Saints then is an invaſion of Chriſt's Prieſtly Office; and doth alſo plainly p. 68imply the inſufficiency of our Saviour's Interceſſion, contrary to the Apoſtle.

Heb. 12. 24. We are come to Jeſus, the Mediator of the New Teſtament, and to the Blood of Sprinkling, that ſpeaketh better things than that of Abel. Note, that Jeſus Chriſt is the Mediator in virtue of his Blood. Which doth not cry for Vengeance againſt his Brethren, as Abel's did; but by which he intercedes and calls for Mercy, Grace and Peace for the greateſt Sinners, who have their Hearts touched with Repentance; and therefore none ſhould be diſcouraged from approaching this Mediator.

1 John 2. 1, 2. I write theſe things unto you that ye ſin not; but if any Man ſinneth, we have an Advocate with the Father, Jeſus Chriſt the Righteous: For he is the Propitiation for our Sins; and not for ours only, but alſo for the Sins of whole World. Where Chriſt is deſcribed as the Advocate, the only Advocate appointed for us in the Court of Heaven, and the Advocate General of all Chriſtians. And the Holy Spirit joins Interceſſion and Propitiation together, and founds the former upon the latter, to teach us, that whoſoever is not a Mediator of Redemption and Propitiation, cannot be an Advocate or Mediator of Interceſſion. It is his Mouth alone then by which we ſpeak to the Father, and that in the virtue of the Propitiation which he hath made.

So again, Rom. 8. 34. It is Chriſt that died, yea rather that is riſen again, who is even at the right Hand of God, who alſo maketh Interceſſion for us. The Interceſſion of Chriſt is founded upon his Death. It belongs to none other but him who ſhed his Blood upon the Croſs, to appear for us within the Heavenly Sanctuary.

It is his part only to preſent the Prayers of the Church of God, who can cover their Defects, and p. 69render them acceptable to God; which was formerly ſhadowed in the Perſon of the High-Prieſt, who was to carry upon his Miter a Plate of pure Gold, in which was engraven Holineſs to the Lord. Exod. 28. 37, 38. Thou ſhalt put it on a blue Lace, that it may be upon the Mitre; upon the fore-front of the Mitre it ſhall be. And it ſhall be upon Aaron's Forehead, that Aaron may bear the Iniquity of the Holy Things, which the Children of Iſrael ſhall hallow in all their Holy Gifts: and it ſhall be always upon his Forehead, that they may be accepted before the Lord. This is fulfilled in Chriſt alone, who is the Subſtance and the Truth of all the ancient Figures.

All the Pſalms of David, and all other Prayers, both in the Old and New Teſtament, are directed to God alone, and not one Supplication made, or one Hymn beſtowed upon any Tutelar or Patron, Saint or Angel, throughout all the Scripture. Which is very ſtrange among ſo many devout Men, and their Devotions that are mentioned, if the thing had been allowable. 2 Kings 2. 9. Elijah ſaid to Eliſha, Ask what I ſhall do for thee, before I be taken from thee. And why not after, if the thing were ſo proper? But Elijah gave no encouragement to this; nor is there any inſtance of any Prayer made to him by the Jews, though it was certainly known he was in Heaven: Nor yet to any Angel, to Gabriel, or Raphel, or any other, though the Angels certainly were as much in Heaven then as they are now. Jacob's Prayer, Gen. 48. 16. was to the Angel that redeemed him, that is, to Chriſt, who often appeared as an Angel to the Patriarchs, before his Incarnation, and is called the Angel of God's Preſence, Iſa. 63. 9.

All the Inſtructions for Prayer which we have in Scripture, teach us to have recourſe to God alone. Pſal. 50. 15. Call upon me in the day of Trouble, and I p. 70will deliver thee, and thou ſhalt glorify me. Let any one ſhew the like Command to call upon the Saints, and we will inſtantly do it.

Acts 2. 21. Whoſoever ſhall call upon the Name of the Lord, ſhall be ſaved. But it is no-where ſaid, whoſoever ſhall call upon the Name of St. Peter, or St. Paul, ſhall be ſaved.

Luke 11. 1, 2. When one of his Diſciples ſaid to him, Lord, teach us to pray; our Saviour gives this as the Model of all Prayer, When ye pray, ſay, Our Father which art in Heaven, &c. Which ſure none can ſpeak to a Saint or Angel, who acknowledg themſelves our Brethren, and our Companions in Service, Rev. 12. 11. Chap. 19. 20.

Rom. 8. 15. They that are the Children of God, have received the Spirit of Adoption, whereby they cry, Abba, Father. And ſo, Gal. 4. 6. For aſmuch as ye are the Children of God, God hath ſent forth the Spirit of his Son into our Hearts, crying, Abba, Father. That Spirit, which is the Spirit of Adoption, teacheth the Children of God, to pray to God alone, and that with humble Confidence, as to a Father; and all the Prayers that he forms in our Hearts, are addreſs'd to God as our Father. So that that Spirit then that puts Men upon praying to Saints, is another Spirit, and not the Spirit of Jeſus Chriſt. And thoſe that have not the confidence to addreſs their Prayers to God, whatever Spirit they are indued with, have not the Spirit of Adoption.

All our Prayers and Thankſgivings are Spiritual Sacrifices; but Sacrifices ought to be offered to God alone. Pſal. 50. 14. Offer unto God Thanksgivings, a…d pay thy Vows unto the moſt High. Hoſ. 14. 2. Take with you words, and turn unto the Lord; ſay unto him, Take away all Iniquity, and receive us graciouſly; ſo w…l we render thee the Calves of our Lips. Heb. 13. 1… By him therefore, viz. Jeſus Chriſt, let us offer the p. 71Sacrifice of Praiſe to God continually, that is, the Fruit of our Li…s, giving Thanks in his Name. 1 Pet. 2. 5. Chriſtians are an Holy Prieſthood, to offer up Spiritual Sacrifices to God by Jeſus Chriſt.

It is a vaſt knowledg, that the Saints to whom we pray muſt be ſuppoſed to have. For they muſt be ſuppoſed to know where their Petitioners are, what they want, and how truly and rightly they pray, and this perhaps of Perſons in a thouſand places or more, if they ſhould pray all to the ſame Saint at the ſame time. As for inſtance, to St. Paul, or St. Peter, what if all the People in the World ſhould pray to them at the ſame time, as 'tis poſſible, and may be done upon Popiſh Principles; then St. Peter and St. Paul muſt know the Conditions of all the Men in the World at the ſame time: or to inſtance in St. Nicholas, the Sea-man's Saint, in the words of an excellent Author. He muſt be ſuppoſed to hearken, when he is in Heaven ſuppoſe, to what one Sea-man prays in a Shipwrack at the Straits; to what another wiſhes for, when he is becalm'd in the South-Sea; to the Cries of another, who ſees an Hurricane by the Barbadots; to the private deſires of another, who fiſhes for Pearls in the Guiny-Shore, or Herrings by our Engliſh-Coaſt, or for Whales hard by Greenland, or for Trouts in the ſmall Rivers; and he muſt be able to hear what thouſands of Paſſengers who cry to him, being ready to periſh, in as many places all at once; and withal in theſe numberleſs Places and Exigencies, what they both think and deſerve, in order to the returning of ſuitable Reliefs and Helps. Is not this a vaſt Knowledg for a m…re Creature to have? But we are well aſſured, both by Scripture and the nature of the thing, that 'tis vaſtly above them, and is what they have not. And therefore to aſcribe it to them, what is it but Idolatry?

p. 72The Saints in Heaven do not hear our Prayers. To Hear Prayers, is made the peculiar Attribute of God in Scripture. Pſal. 65. 2. Oh thou that heareſt Prayer, unto thee ſhall all Fleſh come. For, Pſal. 145. 18. The Lord is nigh unto them that call upon him, to all that call upon him in Truth. But can any one ſay ſo of the Saints? Their Eſſence is not infinite, to be in all Places of the World near unto all thoſe that cry unto them.

The Saints departed do not know our particular Neceſſities. Eccleſ. 9. 5, 6. For the Dead know not any thing; alſo their love, and their hatred, and their envy is now periſh'd. Job 14. 21. His Sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them. He doth not know the Condition or Neceſſities of his neareſt Relations. Iſa. 63. 16. Thou art our Father, though Abraham be ignorant of us, and Iſrael acknowledgeth us not. Yet Abraham was now in Heaven, into whoſe Boſom the Faithful paſs, Luke 16. 22. And God tells Joſiah, 2 Kings 22. 20. I will gather thee unto thy Fathers, and thine Eyes ſhall not ſee all the Evil which I will bring upon this place. He was not ſenſible, after his departure, of the publick Miſeries, much leſs the particular Neceſſities of his People.

If the Saints departed know our Neceſſities, how do they know them? They are not Omnipreſent, are they? Or do they ſee all in the Face of God? But 'tis certain the Angels do not; for they know not the Day of Judgment, Mat. 13. 32. Beſides, if they ſee all things in the Face of God, this is to make them Omniſcient, as God is, and ſo to make them Gods: or do they only ſee ſome things? If they only ſee ſome things, how ſhall we be aſſured, that they ſee either us praying, or what we want? For who can tell but theſe may be ſome of thoſe Things which they do not ſee? Or do they only p. 73know all things that occur by the information of Miniſtring-Angels? But how are we ſure that the Angels themſelves know all our Affairs, tho they may know ſome, wherein their own Comfort and Happineſs is likewiſe concern'd? as the Converſion of a Sinner, which brings Joy in Heaven, Luke 15. 7. This one thing we are ſure they know, becauſe our Saviour hath told us ſo; but we are ſure of no more.

But neither Saints nor Angels know our Hearts or ſecret Thoughts, and therefore it is certain they do not know what the inward Diſpoſition is of him that prays, whether there be that Piety, Charity, Faith, good Intention, &c. as there ought to be, to bring his Performance within the promiſe of Audience. And for want of this Knowledg, they do not know whether his Prayers ought to be regarded or no, though they know his Neceſſities. All this is the Prerogative of God alone to know the Hearts of Men; 1 King. 8. 39. Hear thou and do, and give to every Man according to his ways, whoſe Heart thou knoweſt. For thou, even thou only knoweſt the Hearts of all the Children of Men. And upon this conſideration he directs his Prayer to him; and according to this there is none but he alone that knows what Prayer of any Man is from the Heart. Rev. 2. 23. All the Churches ſhall know, that I am he which ſearcheth the Reins and Hearts. If either Saints or Angels then know our Hearts, or all our Wants; what other way is there, but by Revelation from God? But we have no aſſurance that there is ſuch Revelation. And therefore to pray to them in confidence of that which we do not know, can be nothing leſs than a preſumptuous vanity. And it ſeems God muſt firſt tell them all we want, before they can repreſent the Matter to him; and alſo muſt inform them whether our Prayers be fit to be regarded or no, p. 74before they can reaſonably undertake our Cauſe. For Example, whenſoever a Scholar prays to St. Catherine, or a Sea-man to St. Nicholas, or a Painter to St. Luke, nothing can be done till God calls to theſe Saints, and tells them; Hear you Catherine, Nicholas, and you Luke, ſuch and ſuch an one prays to you, that you would pray to me, and perſuade me to grant them ſuch and ſuch things; and to diſpoſe you to be the more earneſt with me, I muſt tell you, the poor Sea-man is in great danger, and is at this very nick of time like to miſcarry, &c. Thus God muſt reveal to his Saints what is to be done, before they can pray to him; the King muſt be, as it were, a Maſter of Requeſts to his Courtiers. Which is a meer round-about and uſeleſs courſe; but the proper and direct way is to go to God himſelf immediately, who certainly knows all, and who is of himſelf ready to hear us. John 16. 26, 27. In 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. To ſet up other Mediators which he hath not appointed, we may fear will alienate both him and the Father from ſuch Men.

The Holy Angels and Saints departed this Life, are in an inviſible State, and for what we know to the contrary are very far remote and diſtant from us, and ſo are out of the Lines of Civil Converſation, either by Word, Letter, or Meſſage; and there being no manner of certainty of their being acquainted with all our Wants, or that they know our Hearts, and hear our Prayers; to pray to them with confidence of their hearing us, and to truſt in their Aid and Help, is to perform an Act of Honour and Worſhip to them above what is due to their Degrée, and which can be paid only to God with any rational Aſſurance. And it is not the Preſumption that they hear us (if they hear us not) p. 75and practiſing accordingly upon this Preſumption, will excuſe this Act from Idolatry, no more than the covetous Man's inordinate preſumption of the value and helpfulneſs of his Ri…hes, above what is really in them, will excuſe his delight and confidence, and truſt in them, from being Idolatry, which yet the Scripture condemns for ſuch. And tho the Saints and Angels in this caſe are not believed or owned for Gods, or to have the Supreme Perfections of the Deity; yet if there be a degree of Honour and Worſhip given to them, which is above them, and doth not belong to them, but to the ſupreme God, though they are not believed to be the ſupreme God, this degree of Honour and Worſhip that is given to them, will be Idolatry. For any degree of Honour and Worſhip given to a Creature, which doth not belong to them but to God, is Idolatry. And unleſs they could certainly ſhow how the Saints may know our Wants and Hearts, and hear our Prayers; otherwiſe to pray to them, and truſt in them, is in the conſtruction of the Fact to ſuppoſe them Omnipreſent and Omniſcient; and theſe are owned to be the Perfections of the Supreme God alone; and therefore in the conſtruction of the Fact, this is to ſuppoſe them to have the ſupreme Perfections of the Deity; and an Act of Honour to them upon ſuch a Suppoſition implied, though not intended, what is it but that they can very hardly be excus'd from Idolatry?

But ſuppoſe again, they had ſuch a knowledg as is pretended, to reach to all our Wants, and Hearts, howſoever they come by it; if this …ppoſition were real, as it is not, yet this does not neceſſarily infer, that we ſhould pray to them for their Help and Aid; nor ought we therefore to do it, unleſs we are authoriſed to do it, by the Divine Command or Law. And if we are forbid to do it by the Divine p. 74duplicate page p. 75duplicate page p. 76Law, and this Act of Prayer be by the Divine Law appropriated to God, (as it is before proved to be) then to perform this Act to them, is to perform that to them which is due only to God, and ſo is Idolatry ſtill in the conſtruction of the Law, notwithſtanding the knowledg ſuppoſed in them.

But obſerve, moreover, Our Adverſaries do not barely ask the Prayers of the Saints, and truſt in their hearing and helping them, but they pray with the ſame ſolemnity of Devotion as they do to God and Chriſt; In the ſame Places and Times of Worſhip, in the Churches and Divine Offices, with the ſame proſtration of Body, and uncovering the Head; and what is all this but to equal them with God Almighty in all the Circumſtances of Worſhip, and outward Adoration; ſo that there is no difference in their outward carriage, between what they perform to God, and what they perform to them? And is not this to give them that Worſhip which is only due to God? or is there no outward Adoration appropriated to God at all? or if there be, with what Circumſtances is it inveſted, or how is it to be known or differenced from what they perform to the Saints departed? or doth the difference lie only in the inward intention of the Mind, and not in any outward Circumſtance at all? So it ſeems they think, there being no outward Circumſtances at all, by which their outward Adoration of God and the Saints are diſtinguiſh'd one from the other: but they think, as long as they make a Proteſtation of … owning the Supreme God alone for God, and worſhip him accordingly; though they render the Saints the ſame outward Adoration in all the Circumſtances of it, yet that cannot be ſuppoſed to invade his Worſhip. But we find in Scripture, that there is a certain outward p. 77Adoration, which there are certain outward Circumſtances to determine, appropriated to God; and the giving of this with any ſuch Circumſtances, as in the conſtruction of the Fact do determine it only to God, to any Creature, is condemned, whatſoever the inward Intention of the mind may be of reſerving to the Supreme God his own Prerogative. And what ſhall we think then of the outward Adoration of the Saints, performed in the Church of Rome, which in all the Circumſtances of it is the ſame with what is performed to God? If this be not Idolatry, then there is no merely outward Idolatry at all. And the three Children might have given an outward Adoration to Nebuchadnezzar's graven Image, ſo as they had but reſerved or directed their inward Intention aright.

See what our Saviour ſaith to the Devil, Luke 4. 8. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. Where it was only outward Adoration, or bowing down to him, that the Devil did deſire, and not ſo as that he himſelf ſhould be owned for the Supreme God, or the Worſhip given to him with any ſuch intention: For he did not pretend in this Requeſt to be the Supreme God, or to challenge Worſhip as ſuch; for he in the ſame breath pretends that he had the diſpoſal of all the Kingdoms of the World, not in his own right, but becauſe it was delivered to him, which implies an owning of a Supreme God above him. But yet our Saviour refuſes to render him ſuch Adoration, or to bow down to him, for this general Reaſon only, that thou ſhalt worſhip the Lord thy God alone, without conſidering the diſtinction of ſupreme or inferior Worſhip; or that the outward Adoration was to be determined by the inward Intention alone, which the Devil would have been content to have left to him. Nor doth he aſſign that as a p. 78Reaſon of his refuſal, that the Devil was a wicked Spirit, but gives a Reaſon which would have been equally againſt it, if he had been a good One. And the ſame Reaſon as much reaches us as it did him.

Col. 2. 14. Let no Man beguile you of your Reward in a voluntary humility, and worſhipping of Angels, intruding into thoſe things which he hath not ſeen, vainly puft up by his fleſhly mind. Where the Humility cenſured by the Apoſtle, which is the ground of this Worſhip of Angels, is not that which implies a ſubmiſſion to them themſelves as Supreme Gods, but that which implies a reſpect to the only Supreme God, upon the ſame ground as what is now practiſed in the Church of Rome, viz. That becauſe the Majeſty of God is ſo high and inacceſſible as he is, it becomes us therefore to ſue to him by the Interceſſion and mediation of Angels, as his ſpecial Favorites, or to trouble thoſe with our Devotions, rather than him ſo much: Which is a ſpecious ſort of Humility, but is here notwithſtanding condemned. And the practice of praying to Saints in the Church of Rome, being founded upon the ſame Reaſon, is alſo liable to the ſame Apoſtolical Cenſure.

Rev. 19. 10. & 22. 8, 9. When St. John fell at the Feet of the Angel to worſhip him, who ſhewed him theſe things: The Angel forbad him, See thou do it not; for this reaſon, I am of thy Fellow-Servants, and of thy Brethren, that have the Teſtimony of Jeſus: worſhip God. So that none of our Fellow-Creatures are to be worſhipped, but God alone.

Acts 10. 25. When Cornelius fell down at St. Peter's feet, and worſhipped him, it could not be ſuppoſed that he intended to give him ſupreme Divine Adoration, as God. But yet St. Peter took him up, ſaying, Stand up, I my ſelf alſo a… a Man. For that reaſon alone refuſing it. And he is a Man too now p. 79he is in Heaven, as well as he was then, but only now he is out of his Body, and more perfect in his Spirit.

As for what concerns the Virgin Mary in particular, the ſame Reaſons make it alike unlawful and idolatrous to pray to her, as to pray to the other Saints. Neither is there any thing of Prerogative left to her in this reſpect in the Scripture.

Luke 1. 46. Mary ſaid, My Soul doth magnify the Lord: This is far enough from calling her ſelf Lady, according to the ſtile of the Litanies.

Verſ. 47. My Spirit hath rejoiced in God my Saviour. She owns God for her Saviour, which is far enough from calling her ſelf the Salvation of others.

Verſ. 48. From henceforth all Generations ſhall call me Bleſſed. She doth not ſay, All Ages ſhall adore me, and ſhall addreſs their Prayers to me, but all Generations ſhall call me Bleſſed, as we do. But,

Chap. 11. 27, 28. When a certain Woman among the People ſaid unto him, Bleſſed is the Womb that bare thee, and the Paps which thou haſt ſucked. Then ſaid he unto her, Yea, rather bleſſed are they that hear the Word of God and keep it. How can this conſiſt with ſuch a ſtrange Superiority as is pretended to belong to her?

John 2. 4. Jeſus ſaith unto her, Woman, what have I to do with thee? My Hour is not yet come. Which our Saviour doth not ſpeak out of any want of reſpect or love to her; but to check her interpoſing in the Office and Work that was committed to him. And can we believe then that ſhe doth ſhare with him in the Office of Mediator; much leſs that ſhe hath Authority to command him?

Mat. 12. 47, 48. When a certain Man ſaid unto him, Behold thy Mother and thy Brethren ſtand without, deſiring to ſpeak with thee: He anſwered, Who is my Mother? and who are my Brethren? And he ſtretched p. 80forth his Hands towards his Diſciples, and ſaid, Behold my Mother, and my Brethren. For whoſoever ſhall do the Will of my Father which is in Heaven, the ſame is my Brother, and Siſter, and Mother. There is neither here, nor at any other time, the leaſt encouragement given to that Worſhip and Service that is performed to her. He doth not bring out his Holy Mother before the People that ſtood round about, nor ſay to them, Behold the Queen of Heaven and Earth, before whom every Knee ſhould bow. Behold the Ladder by which you ſhall aſcend into Heaven, and the Door by which you ſhall enter into Paradiſe; ſee that ye place your Hopes and Confidence in her. But rather gives certain Inſtructions quite contrary to prevent this Superſtition.

As for what is pretended, that there is no difference between begging the Prayers of our Brethren upon Earth, and the Popiſh praying to Saints in Heaven to pray for us. There is a vaſt difference; our Brethren upon Earth are within the compaſs of civil Converſation, and we can certainly acquaint them with all our Wants. It is quite otherwiſe with the Saints in Heaven. We are required to ask the Prayers of our Brethren upon Earth; but we are required to pray to God only in Heaven. Our Brethren upon Earth pray for us, as Joint-Petitioners or Fellow-Supplicants, through the Merits of our common Redeemer Chriſt Jeſus: Whereas they pray to the Saints in Heaven as Joint-Mediators of Interceſſion with our Bleſſed Saviour. Here we ask or deſire the Prayers of our Brethren; but they pray to the Saints in Heaven with the Solemnities of Devotion as they do to God himſelf. But ſhould we kneel down in a ſolemn manner, in the ſame place and manner as we do to God and Chriſt, and pray to a Friend in Spain or America, to hear or help us, then we ſhould do juſt as the Papiſts p. 81do to the Saints in Heaven. But would not the Papiſts themſelves cenſure that for Idolatry, or down-right Madneſs? And whatſoever words do they think then their own Practice deſerves? Let them give their own Practice what Name they pleaſe, we will not wrangle with them about a Name.

CHAP. XIII.

That it is lawful to repreſent God and the Holy Trinity by Images: And that theſe Images, and the Images and Reliques of Chriſt and the Saints are to be duly honoured, venerated, or worſhipp'd; And that in this Veneration and Worſhip thoſe are venerated which are repreſented by them. Council of Trent, Seſſ. 25. de Invocat. Catech. Rom. par. 3. cap. 2.

WHich is expreſly contrary to all thoſe Texts that forbid the making any Image or Reſemblance of God at all, or of any other thing whatſoever in order to the bowing down to them and worſhipping them, and that condemn all ſuch Practices for the greateſt Blockiſhneſs and Idolatry. For,

Exod. 20. 4. Thou ſhalt not make unto thee any graven Image, nor any likeneſs of any Thing that is in Heaven above, or in the Earth beneath, or in the Waters under the Earth; thou ſhalt not bow down thy ſelf to them, nor ſerve them. The words are univerſal, p. 82forbidding all Images whatſoever in order to Worſhip, and not only the Images of falſe Gods; neither is there any one Circumſtance in the words, to limit or determine them to ſuch, What boldneſs is it then to except the Images of the Trinity, and our Saviour and the Saints out of it, contrary to a plain and general Law?

But notwithſtanding this plain prohibition, it is pretended, that God himſelf appointed the Cherubims as the Symbols of his Preſence, and his Repreſentations, and that the Jews were to direct their Worſhip to them as the Objects of it, Exod. 25. 17, 22. Whereas the Cherubims were not in the place of Worſhip, for that was the Temple it ſelf, repreſenting the Church upon Earth. But the Cherubims were in the Holy of Holies, which was the Figure of Heaven, out of the Peoples ſight, where they were never to come; but the High Prieſt only once a Year, as a Type of Chriſt entring into Heaven. It was the Mercy-Seat, and not the Cherubims, that was the Symbolical Preſence of God; and the Cherubims were to repreſent the Angels that encompaſs his Throne. And it was neither the Cherubims or Mercy-Seat that was to be worſhipp'd or prayed to, or any Adoration to be made to them, but only to God who made there his peculiar Reſidence; and ſo they worſhipp'd God towards that place, and no otherwiſe, as we now lift up our Hands and Eyes to Heaven where he now dwells. But it can never be ſhown, that God any where appointed any Images as Repreſentations of Himſelf, or Objects of Worſhip; which would be againſt his moſt expreſs Prohibition.

Deut. 4. 15, 16. Take ye therefore good heed unto your ſelves (for ye ſaw no manner of Similitude, when the Lord ſpake unto you in Horeb, out of the midst of the Fire) … you corrupt your ſelves, and make you a p. 83graven Image, the ſimilitude of any Figure, the likeneſs of Male or Female. Here God forbids the making any▪ Image or Reſemblance of himſelf, by whatſoever Figure it may be expreſs'd. For the Circumſtances of the place determine this plainly to the Images of the True God, who ſpake from Mount Horeb; and the Prohibition of them is made without any limitations or evaſions.

For it is in the Nature of the thing tending to produce in Men groſs Notions of God, and tending to the abaſement and diſhonour of his ſpiritual and incomprehenſibly glorious Nature. Act. 17. 29. Foraſmuch then as we are the Off-ſpring of God, we ought not to think that the Godhead is like unto Gold or Silver, or Stone graven by Art, and Man's Device… 5But ſuch groſs Notions theſe Images are too apt to incline unto; As Rom. 1. 22, 23. Profeſſing themſelves to be wiſe, they became fools, and changed the Glory of the Incorruptible God, into an Image made like to corruptible Man, and to Birds, and four-footed Beaſts, and creeping Things. Where not only the worſhipping, but the very making of any Images of God by the Heathen, is cenſured by the Apoſtle, as being a debaſing of his Nature. For, Iſa. 40. 18. To whom will ye liken God? or what likeneſs will ye compare unto him? It is not a thing poſſible to be done. And how will the Images among the Romaniſts eſcape this Cenſure, which have as little reſemblance of God, as any that the Apoſtle and Prophet do condemn? Sometimes they paint one Body with three Heads, ſometimes one Head with three Faces; ſometimes one Body with two Heads, and a Pigeon in the midſt; ſometimes and old Man holding a Crucifix in his Hands, and a Pigeon upon his Shoulder. What is this but a mere mocking of God and the Holy Trinity, and a down-right debaſing of his glorious Nature?

p. 84Theſe Images of God and the Holy Trinity, as alſo ſome others of Chriſt, as a Child in his Mother's Arms, are ſo far from being any way beatificial, to give the Vulgar any Inſtruction, that they tend to pervert and overthrow all honourable Notions of God and our bleſſed Saviour. They tend to render Men, as Jer. 10. 8. Altogether brutiſh and fooliſh: for the Stock is a Doctrine of Vanities. For, ver. 14, 15. Every Man is brutiſh in his Knowledg; every Founder is confounded in his graven Image: For his molten Image is falſhood, there is no breath in them, they are Vanity and the work of Errors. Doth not this agree to the Popiſh Images as well as to any other? or what difference is there? Pſal. 115. 4, 5. Their Idols are Silver and Gold, the work of Mens hands. They have Mouths, but they ſpeak not; Eyes they have, but they ſee not; they have Ears, but they hear not; Noſes have they, but they ſmell not; they have Hands, but they handle not; Feet have they, but they walk not; neither ſpeak they through their Throat. This is juſt the deſcription of the Images of the Church of Rome; neither is there any thing here that does not exactly agree to them. And how unlikely is all this to give Men much Inſtruction? Habak. 2. 18. What profiteth the graven Image, that the Maker thereof hath graven it? The molten Image, and a teacher of Lies? What Inſtruction or Teaching can it give, to ſet out God and the Holy Trinity by the Reſemblances before-mentioned? or to dreſs out God like a Pope, with a Miter and a Triple Crown? which yet they often do, and make Ale-houſe Signs with ſuch Pictures. Is not this to expoſe the Divine Nature to contempt and ſcorn, inſtead of giving any good Inſtruction?

But as the making of the Images of God is cried down and condemned in the Scripture, ſo of any other likewiſe in order to their being worſhipp'd p. 85or bowed down to; and the bowing down to any Image is condemned, which equally reſpects Popiſh Images as any others.

To the Law above-mentioned, Exod. 24. add Levit. 26. 1. Ye ſhall make no Idols nor graven Images, neither rear you up a ſtanding Image, neither ſhall you ſet up any Image of Stone in your Land to bow down to it; for I am the Lord your God.

Deut. 27. 15. Curſed be the Man that maketh any graven or molten Image, an abomination to the Lord, the Work of the hands of the Crafts-man.

Iſa. 2. 8, 9. The Jews are ſeverely reproved for this; Their Land is full of Idols; they worſhip the Work of their own Hands, that which their own Fingers have made: And the mean Man boweth down, and the great Man humbleth himſelf, therefore forgive them not. It is not the worſhipping of Images, as they are the Images of falſe Gods, that the Prophet condemns them for; but in general of all Images: And he cenſures them for juſt ſuch Worſhip as is practiſed in the Church of Rome, for humbling themſelves and bowing down to them. This is that they do in the Church of Rome, they fall down before their Images, and pray before them; and moreover they kiſs them, they offer Incenſe to them, they light Candles to them, they dreſs them and adorn them, they crown them with Flowers, they carry them upon their Shoulders, they go in Pilgrimages to them; in a word, they do every thing and more, they render them the ſame Service, and the very ſame outward expreſſions of Honours, which the Jews or Pagans did to their Images.

So, Iſa. 44. 13, &c. The Carpenter ſtretcheth out his Rule; he marketh it out with a Line; he fitteth it with Planes, and he marketh it out with a Compaſs, and maketh it after the Figure of a Man, according to the p. 86Beauty of a Man, that it may remain in the Houſe. He …eweth him down Cedars, and taketh the Cypreſs and the Oak, which he ſtrengthneth for himſelf among the Trees of the Forreſt; he planteth an Aſh, and the Rain doth nouriſh it. Then ſhall it be for a Man to burn; for he will take thereof and warm himſelf; yea, he kindleth it, and baketh Bread; yea, he maketh a God, and worſhippeth it; he maketh it a graven Image, and falleth down thereto. He burneth part thereof in the Fire; with part thereof he eateth Fleſh; he roſteth Roſt, and is ſatisfied; yea, he warmeth himſelf, and ſaith, Aha, I am warm, I have ſeen the Fire. And the reſidue thereof-he maketh a God, even his graven Image. He falleth down to it, and worſhippeth it, and prayeth unto it, and ſaith, Deliver me, for thou art my God. See alſo Jer. 10. 3.

Again, Chap. 46. 6, 7. They laviſh Gold out of the Bag, and weigh Silver in a Ballance, and …hire a Goldſmith, and he maketh it a God; they fall down, yea, they worſhip. They bear him upon their Shoulders; they carry him, and ſet him in his place, and he ſtandeth; and from his place he ſhall not remove: yea, one ſhall cry unto him, yet can he not anſwer, nor ſave him out of his trouble. And why are not theſe, and all other things wherein the Popiſh and Jewiſh Concerns about Images alike equally to be condemned?

For note, that it is not to be imagined, that either the Jews or Heathen were ſo ſtupid, as to worſhip the Images before-mentioned, as Gods themſelves, but as the Symbols of him, whom they thought ther… God, and whom by conſecration they thought to be in them, or preſent with them, and ſo worſhipp'd them in relation to him. For the Apoſtle ſays of the Heathens, Rom. 1. 25. That they changed the Truth of God (whom they knew, verſ. 21.) into a Lie, and worſhipped and ſerved the Creature more than the Creator; foreign, or beſides the Creator, who is bleſſed for ever. Which implies that p. 87they worſhipped the Creator, but making theſe Images of him, they worſhipp'd them beſides him, or with him: Which ſhows that Idolatry is conſiſtent with the Worſhip of one Supreme God. And that worſhipping the Images of this one Supreme God, together with him, was the Sin of the Heathen. And therefore though the Papiſts likewiſe own and worſhip one Supreme God the Creator, yet by worſhipping his Images in relation to him, or with him, they may be guilty of Idolatry. As the Men of Epheſus worſhipp'd the Image which came down from Jupiter, Acts 19. 35. So that they did not take the Image for Jupiter himſelf; but as the Image of him whom they thought the Supreme God, and as the Symbol of his Preſence, and ſo they accordingly worſhipp'd it? do not the Papiſts the ſame?

And it is evident, that the Jews in worſhipping the molten Calf, intended their Worſhip to it, not as being either a God really it ſelf, nor yet as an Image of an Egyptian or falſe God, but as an Image of Jehova the True God, and as the Symbol of his Preſence with them, Moſes being, as they thought, quite gone from them; and there being a Promiſe made juſt before his departure, to ſend an Angel before them: For they intended to worſhip that God in it, that brought them out of Egypt. And could they think that this Image did it before it was made? or that an Egyptian God would work ſuch a deliverance for them? Beſides, Aaron proclaimed a Feaſt to Jehova upon the Day of its Conſecration, Exod. 32. And their Sacrifices to it were Sheep and Oxen, which was an abomination to the Egyptians to offer. Neither is this any where laid to their Charge, that they fell to the Idolatry of worſhipping falſe Gods, as afterwards to Baal Peer, Mo…och, Remphan, &c.

p. 88Such alſo was the Worſhip given to the two Calves at Dan and Bethel ſet up by Jeroboam; It was given to them as the Symbols of the true God. Jeroboam not intending thereby to forſake him, but only to take Men off from going to Jeruſalem to worſhip him, which was contrary to his Intereſt. He gives this as the only Reaſon, 1 Kings 12. 27. If this People go up to do Sacrifice in the Houſe of the Lord at Jeruſalem, then ſhall the Heart of this People turn again unto their Lord, even unto Rehoboam King of Judah, and they ſhall kill me. Whereupon the King took Counſel, and made two Calves of Gold, and ſaid unto them, It is too much for you to go up to Jeruſalem: Behold thy Gods, O Iſrael, which brought thee out of the Land of Egypt; uſing the ſame words as Aaron did. And the People were eaſily perſwaded, for eaſe-ſake, generally to comply with this; which it cannot be imagined they ſhould ſo ſoon have done, if thereby had been deſigned an utter rejection of the True God. Which was afterwards done by Ahab, ſetting up the Worſhip of Baal, which is therefore reckoned as a greater Sin than this of Jeroboam, 1 Kings 16. 31. It came to paſs as if it had been a light thing for him to walk in the Sins of Jeroboam the Son of Nebat, that he went and ſerved Baal, and worſhipped him. And Jehu is commended for deſtroying Baal out of Iſrael, 2 King. 10. 28. In doing which he boaſts of his Zeal for the Lord, verſ. 16. And he is rewarded for it, ver. 28. Howbeit from the Sins of Jeroboam the Son of Nebat, who made Iſrael to ſin, Jehu departed not from after them, viz. the golden Calves that were in Bethel, and that were in Dan. Which plainly ſignifies that the Calves at Bethel and at Dan were worſhipped as Symbols and Images of Jehovah the true God; and therefore this is diſtinguiſh'd from the Idolatry of Ahab in worſhipping Baal, and look'd upon as a leſſer Sin, p. 89which otherwiſe it would not have been. And the Idolatrous Worſhip of the Sun and falſe Gods, is noted as a Conſequent of the Idolatry of worſhipping the True God by Images, or Images as his Symbols, through the juſt Judgment of God upon Mens blindneſs, in doing as they do. Acts 7. 41, 43. Deut. 4. 25, 26, 27, 28. And yet Jeroboam is highly condemned for Idolatry, in the Worſhip of the Calves, though the true God was worſhipped in them; and he is ſaid notwithſtanding to have gone and made other Gods▪ and molten Images, to provoke me (ſays God) to anger, and haſt caſt me behind thy back, 1 Kings 14. 9. It being ſo by Interpretation, becauſe he worſhipped the Images with God, and did not worſhip God in his own way.

The like may be ſaid of Micah, who no doubt intended no more, but to worſhip the God of Iſrael in his molten Image, and that only as the Symbol of his Preſence, Judg. 17. And thoſe that went a whoring after Gideon's Ephod, directed their Worſhip through that to God himſelf, Judg. 8. 27. And thoſe that worſhipp'd the Brazen Serpent, intended their Worſhip to that but in a ſecondary manner, as to an holy Relique, which God formerly made uſe for the Healing of the People; and they thought no doubt to honour God in honouring of that, 2 King. 18. 4. yet all theſe are condemned for Idolaters. And the Church of Rome hath not any one thing more to ſay for her ſelf in her worſhipping of Images, than theſe might have ſaid for themſelves.

Let Mens Intentions be never ſo good (as they think) to honour God in ſuch and ſuch a way; If Men do ſuch Actions as the Law forbids, and interprets to be Idolatry; it is not Mens Intentions, whatſoever they may pretend, can excuſe them from being idolatrous. For it is the Law that determines our Actions; and our Intentions cannot p. 90alter the nature of an Action, that is determined by the Law.

If our Adverſaries give Honour and Worſhip to the Images, which muſt terminate in God and Chriſt, (as they pretend) then it muſt be Divine Worſhip which they give to the Images, becauſe it is certainly Divine Worſhip which is given to God and Chriſt; for if it paſs from the Image to the Perſon, then it is the ſame Worſhip which is given to both, though it terminates not in the Image but the Perſon.

And as for the Images of Saints; If the ſame Worſhip be given to the Images as to the Perſons, (as it muſt be likewiſe if it paſs by them to the Perſons) then if the Worſhip which they give the Saints themſelves, be due only to God, and ſo is idolatrous, (as is proved in Chap. foregoing) then ſo is their Worſhip of their Images idolatrous likewiſe.

And what is ſaid of their Images, may be in like manner applied to their Reliques, ſuppoſing them never ſo real; and much more to their feigned ones, as we have reaſon to believe many of them to be; as the Milk of the Virgin, &c.

Deut. 34. 6. God buried Moſes, &c. and no Man knoweth of his Sepulchre unto this day; leſt the Iſraelites, who were inclined to Idolatry, ſhould worſhip his Body, as it is the general Opinion. And for that reaſon the Devil would have ſhewed the Grave and Body of Moſes to the Iſraelites, but Michael the Arch-Angel hindred him; which may be conjectured to be the Contention mentioned Jude 9.

2 Kings 18. 4. Hezekiah brake in pieces the brazen Serpent that Moſes had made, though of God's own inſtitution, and which was preſerved among them as a Memorial of the Divine Operation, in healing thoſe formerly that look'd up to it. The Reaſon was, p. 91becauſe it was abuſed to Idolatry, and the Children of Iſrael did burn Incenſe to it.

If there ſhould be any Miracles or Cures wrought by the means of any Reliques, it is by the Power of God alone that it is done, who is therefore to have all the Glory, and not either the Saint or his Reliques to ſhare in it; which the Saints have always refuſed and referr'd all to God, as St. Peter, Acts 3. 12. and St. Paul, Acts 14. 14. And though we find in Scripture therefore many Miracles wrought by Moſes's Rod, Elijah's Mantle, the Hem of Chriſt's Garment, St. Peter's Shadow, and St. Paul's Handkerchief, yet we never read that any of theſe were adored or worſhipped; or if they had, it had been Idolatry, it being a referring the Virtue and Honour to Creatures above what was in them, and what belonged to God alone, who wrought all by them.

CHAP. XIV.

That the Clergy may not Marry; and that Marriage to them is a Pollution. Council of Trent, Seſſ. 24. Can. 9. Decret. Gratian. diſtinct. 82. Can. Propoſ. & Can. Plurimos.

COntrary to that which is written, Heb. 13. 4. Marriage is honourable among all, and the Bed undefiled. 'Tis ſpoken univerſally, and the Apoſtle makes no exception of the Clergy, or Miniſters of the Goſpel.

p. 92So, 1 Cor. 7. 2. To avoid Fornication, let ever… Man have his own Wife, and every Woman her own Huſband. And, verſ. 9. If they cannot contain, let them marry; for it is better to marry than to burn. This is a general Rule, concerning which none can ſhew that God hath excepted Prieſts or Monks.

1 Cor. 9. 5. Have we not power to lead about a Siſter, a Wife, as well as other Apoſtles, and as the Brethren of the Lord, and Cephas? For, that this is to be meant of a Wife married to an Apoſtle, is the Opinion of Pope Leo himſelf. Diſtinct. 13. Can. omni…. So that the Apoſtle might have married if he had pleaſed, and was under no Obligation to the contrary.

1 Tim. 3. 2, 4, 5. A Biſhop then muſt be blameleſs, the Husband of one Wife, vigilant, ſober, of good behaviour, given to Hoſpitality, apt to teach; One that ruleth well his own Houſe, having his Children in ſubjection, with all gravity. For if a Man know not how to rule his own Family, how ſhall he take care of the Chruch of God? Then he that is choſen into the Office of a Biſhop may have, and retain a Wife. Theſe words, the Husband of one Wife, cannot be underſtood of the Church of God, ſeeing the Apoſtle makes a dictinction between the Paſtor's Family and his Flock; If a Man know not how to rule his own Houſe, how ſhall he take care of the Church of God?

1 Tim. 4. 1, 2, 3. The Spirit ſpeaketh expreſly, that in the latter Times, ſome ſhall depart from the Faith, giving heed to ſeducing Spirits, and Doctrines of Devils; ſpeaking lies in Hypocriſy, and having their Conſciences …eared with an hot Iron, forbidding to marry. Is not this true of the Church of Rome, that wholly interdicts Marriage to the Monks and Clergy? It is in vain to ſay, that there were ſome Ancient Hereticks who did forbid Marriage, and that the Apoſtle ſpeaks of them in this place, for many may fall p. 93into the ſame precipice. To forbid Marriage, either wholly, or to any Perſons whatſoever, as a Pollution, is plainly to incur the Apoſtle's Cenſure.

Noah a Preacher of Righteouſneſs, was married, Gen. 6.

Abraham the Father of the Faithful, was married, Gen. 12.

Moſes the greateſt of the Prophets, was married, Exod. 2.

God himſelf gave orders touching the marriage of the chief Prieſts, Lev. 21. 12.

The Prophet Iſaiah was married, Iſa. 8. 3.

The Prophet Ezekiel was married, Ezek. 24. 18.

There is mention made of St. Peter's Wife's Mother, Mark 1. 30.

St. Philip the Evangeliſt had four Daughters, Acts 21. 9.

Unleſs there were a Command to forbid the Clergies Marriage (which that there is not, is plain to thoſe who read the Bible carefully) and unleſs there were an univerſal Promiſe of the Gift of Continence to them, at leaſt upon their asking, as it doth not appear there is, it can be nothing elſe but a bold preſumption, and which is the occaſion of many Miſchiefs, to lay ſuch an Injunction or Prohibition upon them.

p. 94CHAP. XV.

That the Vow of Poverty is laudable, and that Mendicant and begging Friars are in a State of Perfection. Council of Trent. Seſſ. 25. cap. 1. Bellarm. de Monach. lib. 2. cap. 20, & 45.

THis is to make a Vow of that which God often inflicts as a Curſe upon Men, and therefore ſhould be reputed a thing which Men ſhould not chuſe, but avoid. Pſal. 109. 10. David, ſpeaking of the Wicked, ſaith, Let his Children be continually Vagabonds, and beg; let them ſeek their Bread alſo out of deſolate Places, as thoſe that are caſt out of their Habitations. The Royal Prophet puts beggary among the Curſes of God; and what Reaſon hath any one then voluntarily to take it up as a State of Perfection? So, Deut. 28. 48. Becauſe thou ſervedst not the Lord thy God with joyfulneſs and gladneſs of Heart, for the abundance of all things; therefore ſhalt thou ſerve thine Enemies in hunger, and in thirſt, and in nakedneſs, and in want of all things.

Poverty hath many Inconveniences and Troubles uſually attending upon it, and is that which often expoſeth Men to great Temptations and Snares, which no Man can be ſure he ſhall be always able to bear or overcome; whatever his preſent temper and diſpoſition of Mind may be, if he be caſt into this Eſtate by the Providence of God, he may believingly pray and hope for the Divine Aſſiſtance; p. 95but voluntarily to vow it, and expoſe himſelf to it, is to put himſelf upon that which may be an occaſion of much Sin▪ which no Man ſhould do. It is that which wiſe and good Men have prayed againſt; …rov. 30. 8. Give me neither Poverty nor Riches, but feed me with Food convenient for me. Should any one make that a Vow to God, which the wiſe Man prays againſt?

To have a competent proviſion of the good things of this Life, according to the condition of ones place, is a Bleſſing and Comfort, and may be of great uſe to the ends of Piety and Charity, for the more chearful ſerving God, and the relief of our neceſſitous Brethren. Voluntarily to caſt away this, is to be ungrateful to the Bounty of God, who giveth us richly all things to enjoy, 1 Tim. 6. 17. And: it is to be cruel to ones ſelf, not to uſe the good things which God hath given us of his Liberality as a Bleſſing. For ſo it is accounted, Pſal. 128. 1, 2. Bleſſed is every one that feareth the Lord: For thou ſhalt eat the Labour of thy Hands; happy ſhalt thou be, and it ſhall be well with thee. And it is againſt that Duty which we owe to our Neighbour, by which we are obliged, as far as we may, and as far as the Providence of God will aſſiſt us, ſo to provide and manage Things, by our Labour and Induſtry, as that we may always be in a capacity to relieve others in neceſſity, and not to caſt our ſelves upon their relief when we may avoid it. For this we have the Apoſtle's direction and approbation, Acts 20. 35. I have ſhewed you, that ſo labouring ye ought to ſupport the Weak; and to remember the words of the Lord Jeſus, how he ſaid; It is more bleſſed to give than to receive. So, Epheſ. 4. 28. it is the Apoſtle's Rule, Let him that ſtole, ſteal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. p. 96Voluntarily to put ones ſelf out of a capacity of doing this, is to ſin againſt the Command of the Apoſtle, and under pretence of Perfection to violate a down-right Command. And is this fit to be the Matter of a Vow?

To ſeek our living by begging Relief of others, without uſing thoſe Means which we may for our own ſubſiſtence, is expreſly againſt God's Ordinance, 2 Theſſ. 3. 10. For when we were with you, this we commanded you, That if any would not work, neither ſhould he eat. And what is ſuch a Vow then, but to contradict God's Ordinance? Is this the perfection of thoſe ſlow Bellies, thoſe lazy and ſlothful Monks, that live delicately upon the Liberality of others; that pervert and abuſe the Alms of the People, and conſume in Idleneſs and Luxury what the Poor ſhould have? Gen. 3. 19. God hath laid it upon Men, In the ſweat of thy Face ſhalt thou eat thy Bread.

It was ordered by God among the Jews, and was look'd upon as a great Bleſſing, Deut. 15. 4. That there be no Poor among you. And is that now to be vowed under the Goſpel as a State of Perfection?

As for what our Saviour ſays to the Rich Man, Mat. 19. 21. If thou wilt be perfect, go and ſell all that thou haſt, and give to the Poor, and thou ſhalt have Treaſure in Heaven; and come and follow me. The Perfection which our Saviour there ſpeaks of, is Chriſtianity it ſelf, which is a neceſſary Qualification for the entring into the Kingdom of Heaven, Verſ. 23, 24, 25. and is therefore Matter of Command, and not of Counſel; and obligeth every Man to perform the hardeſt Tasks, and to part with any thing here at Chriſt's Command. Here was an explicit Command to this rich Man to part with his Eſtate, to ſell all, and give to the Poor; which p. 97therefore he ought to have done at Chriſt's Command, if he would be ſaved. And there was an an explicit Command to the Apoſtles to leave their Nets, i. e. their whole Eſtates and Employments, and to follow Chriſt. But there is no ſuch explicit Command any where generally given to oblige all Chriſtians, and therefore is not their Duty. But we can no otherwiſe now judg of our Saviour's Command, and conſequently of our own Duty in this reſpect, than by the call of his Providence, the Neceſſities of others, and a prudent conſideration of all Circumſtances, by weighing of which we are to judg, how we may honour God beſt with our Subſtance.

The Monkiſh Vow of Poverty then, inſtead of being a Chriſtian Perfection, is a meer groundleſs and ſuperſtitious Invention. And is indeed a mere pretence and hypocriſy. For though they caſt away their private Poſſeſſions, they have very great Eſtates in common, and live in fulneſs of Luxury upon the common Treaſure, which they are ſure will not fail. And is not this, do you think, a great piece of Perfection and Self-denial, to live in the fulneſs of all Things from the common Stock?

p. 98CHAP. XVI.

That the Monks do well to vow a blind Obedience to their Superiors. Concil. Trid. Seſſ. 25. cap. 1. Bellarm. de Monach. lib. 2. cap. 21.

AGainſt that which is written, 1 Cor. 7. 23. Ye are bought with a Price; be not ye therefore the Servants of Men. But is not this plainly to make themſelves Servants of Men, to ſubmit themſelves ſo, as to obey them in all things, without reſerve?

Rom. 6. 16. Know ye not, that to whom ye yield your ſelves Servants to obey, his Servants ye are to whom ye obey. And can there be a greater Servitude, than to obey any one with a blind obedience?

1 Cor. 11. 1. Be ye followers of me, as I alſo am of Chriſt. Note, that the Apoſtles themſelves would not be followed, but in thoſe Things only wherein they are the Followers of Chriſt, who is the true Model of Perfection. Chriſt alone is …o be obeyed unreſervedly, Matth. 17. 5. Hear him. But as for Men, we muſt not give up our Faith or Practice abſolutely to be ruled or ſwayed by any Man. Matth. 23. 8. Call no Man your Father upon Earth; for one is your Father which is in Heaven. Neither be ye called Maſters; for one is your Maſter, even Chriſt.

p. 99Note therefore, that when it is ſaid, Heb. 13. 17. Obey them that have the rule over you. It muſt be meant only in ſuch things as are agreeable or not contradictory to the Word of God, though they be troubleſome or grievous to the Fleſh; but not in any thing that is contrary to it.

There are no Rules or Laws which are univerſally obligatory to Chriſtians, but the Laws of Chriſt; and no others but as conſiſtent with them. And of this Conſiſtency, all Men muſt judg for themſelves before they obey. But,

Acts 4. 19. Whether it be right in the ſight of God to hearken unto Men more than unto God, judg ye? Thus they ought to ſpeak to their Superiors, and not do every thing they command, without examining it. Which by the ſad experience of the Chriſtian World, hath been the cauſe of many Miſchiefs in theſe latter Ages, whilſt ſome have blindly and unreſervedly ſubmitted themſelves to the Commands of their Superiors, and upon no pretence whatſoever are to withdraw their Obedience.