Notes Upon Texts of Scripture and Popish Errors, Part 2

Notes Upon Texts of Scripture and Popish Errors · Part 2

p. 20Of the Church.

CHAP. IV.

That the State of the Church is always viſible. Bellarm. de Eccleſ. lib. 3. cap. 11.

THat the Church of God ſhall continue in being in all Ages, is not denied; but that it ſhall be always, gloriouſly and conſpicuouly viſible to the obſervation of all Perſons, that they may know whither to have recourſe to it to join in communion with it, and may be moved thereunto by its ſplendour, is againſt many Scripture-Inſtances and Prophecies to the contrary. Which many Times comes to paſs through the prevailing of Corruptions in it, or Perſecutions againſt it, which very much darken and obſcure it. So that a very few Perſons may retain the purity of Doctrine in it, and thoſe not viſible to the Notice of many others. As for Example;

What was the Face of the Church then, when God brought Abraham out of the … of Infidels and Idolaters? Gen. 12.

What was the Face of the Church when Iſrael was in Egypt, where they defiled themſelves with the Idols of Egypt? Ezek. 20. 7, 8. Then they rebelled againſt me, ſays God, and would not hearken unto me; they did not every Man caſt away the Abominations of his Eyes, neither did they forſake the Idols of Egypt; then I ſaid, I will pour out my Fury upon them, and mine Anger againſt them in the midst of the Land of Egypt. Here p. 21was a very great Corruption in the State of the Church, and that in the very chief and principal Points of Religion.

What was the Face of the Church in the Time of the Judges of Iſrael? Judg. 2. 10, 11, 12, 13. All that Generation were gathered unto their Fathers; and there aroſe another Generation after them, that knew not the Lord, nor yet his Works which he had done for Iſrael. And the Children of Iſrael did evil in the ſight of the Lord, and ſerved Baalim: And they forſook the Lord God of their Fathers, which brought them out of the Land of Egypt, and followed other Gods, of the Gods of the People that were round about them; and bowed themſelves to them, and provoked the Lord to anger: And they forſook the Lord, and ſerved Baal and Aſhtaroth. How was the Face of the Church disfigured at that Time, when they publickly worſhipp'd falſe Gods? He that would ſee the ſeveral Ecclipſes of the Church of Iſrael then, let him read this Hiſtory of the Judges, particularly Chap. 2. 3, 4, 6, 10. And, 2 Chron. 15. 3. When Iſrael was for a long ſeaſon without the True God, and without a teaching Prieſt, and without the Law.

In the Reign of Rehoboam the Son of Solomon, ten of the twelve Tribes of Iſrael revoked from the Service of God, and publickly worſhipp'd the Calves in Dan and Bethel, which were made by the Commandment of Jeroboam, 1 King. 12. And if you deſire to ſee how much the Face of the Church was disfigured, and how often the Service of God was interrupted, read the Hiſtory of the Kings.

The ten Tribes were the greateſt part of the Church of Iſrael. But in them the Church was ſo obſcured in the Time of Ahab, that Elijah complained, 1 King. 19. 10. The Children of Iſrael have forſaken thy Covenant, thrown down thine Altars, and ſlain thy Prophets with the Sword; and I, even I only p. 22am left, and they ſeek my Life to take it away. God had indeed reſerved to himſelf 7000 Men, that had not bowed their Knees to Baal. And, 1 King. 18. 4. When Jezebel had put to death the Prophets of the Lord; Obadia took an hundred Prophets, and hid them by fifty in a Cave, and ſed them with Bread and Water. So that there was a Church then left in Iſrael; but i… was ſo obſcured, that Elijah himſelf could not ſee it.

In the Kingdom of Judah alſo, there was ſometimes the ſame obſcure State of the Church. As in the Time of Ahaz, 2 Chron. 28. 24, 25. For Ahaz gathered together the Veſſels of the Houſe of the Lord, and cut them in pieces, and ſhut up the Doors of the Houſe of the Lord, and he made him Altars in every corner of Jeruſalem. And in every ſeveral City of Judah he made high Places to burn Incenſe unto other Gods, and to provoke to anger the Lord God of his Fathers. Repeated again, 2 Chron. 29. 6, 7. There was no other Church of God then upon Earth, but what was among the Children of Iſrael and Judah; and there was not any one Temple dedicated to the Worſhip of the True God but that at Jeruſalem. But yet you ſee that was prophaned, the Service of God baniſh'd, Idolatry eſtabliſh'd. And what external Form of a Church then was there there, where the true God was not acknowledged or ſerved?

So in the Time of Manaſſeh, 2 Chron. 33. 4, 5. Who built again the high Places which Hezekiah his Father had broken down, and he reared up Altars to Baalim, and made Groves, and worſhipped all the Hoſt of Heaven, and ſerved them. Alſo he built Altars in the Houſe of the Lord, whereof the Lord had ſaid, In Jeruſalem ſhall my Name be for ever. Which was as great a Promiſe as ever was made to any Church; and if there had been any Promiſe deſigned ever to ſecure the State and Splendour of the Church in any place p. 23… …ould think this had been ſuch an one, (If … had been but a like Promiſe made, or half … ſaid of the Church of Rome, what confi…nt boaſting and brags ſhould we have had?) yet you ſee Jeruſalem and the Temple filled with Idols. And it is moreover to be obſerved that at this time the State of the Church was ſo corrupt, that there were no Copies of the Law to be found extant among the People, but the Book of the Law was found in the reſtoring of the Temple by Joſiah; at the reading of which, as a new thing, the King was mightily terrified, 2 Chron. 34. 18, 19, 20. which is a plain Argument, that the Law was but little known, and the Copies of it generally loſt. And the Prophet Jeremy ſaith, Jer. 11. 13. That according to the number of thy Cities were thy Gods, O Judah; And according to the number of the Streets of Jeruſalem (which is yet called the Holy City, Matth. 27. 53.) have ye ſet up Altars to that ſhameful thing, to burn Incenſe unto Baal. And what Corruptions did the Prophet Iſaiah complain of before? Chap. 1.

In the time of the Captivity, the whole Land was a deſ…lation and an aſtoniſhment, Jer. 25. 11. the Temple of Jeruſalem was demoliſh'd, and the Service of God beaten down.

So in the New Teſtament there are Prophecies of great defections, and much obſcurity that there ſhould be in the Church, 2 Tim. 4. 3, 4. For the time will come that they ſhall not endure ſound Doctrine, but after their own Luſts ſhall they heap to themſelves Teachers, having itching Ears; And they ſhall turn away their Ears from the Truth, and ſhall be turned unto Fables. So, 1 Tim. 4. 1. The Spirit ſpeaketh expreſly, that in the latter Times ſome ſhall depart from the Faith, giving heed to ſeducing Spirits, and Doctrines of Devils, (or rather Doctrines concerning Demons, or a ſort of under-Gods, or angelical Mediators with God) p. 24ſpeaking lies in hypocriſy, having their Conſciences …eared with an hot Iron, forbidding to marry, and commanding … abſtain from Meats. How well doth this agree to. 4. Church of Rome?

Rev. 12. 6. The Woman (by which the Church is repreſented) fled into the Wilderneſs, where ſhe hath a place prepared of God, there to lie hid for a time, during the rage of the Dragon. It is very unjuſt and unreaſonable then to demand, that at all times we ſhould ſhew the viſible State of the True Church.

Rev. 13. 15, 16, 17. The time is propheſied of, that the ſecond Beaſt ſhall cauſe, that as many as will not worſhip the Image of the former Beaſt, ſhall be killed. And he cauſeth all, both ſmall and great, rich and poor, free and bond, to receive a Mark in their right hand and in their forehead; and that no Man might buy or ſell, ſave he that had the Mark or Name of the Beaſt, or the Number of his Name. And how ſhould the Church then, during this Tyranny, have a viſible and flouriſhing State? And the Papiſts themſelves allow, that in the time of Antichriſt there ſhall be an univerſal defection for a time.

It is certain in Fact, that many Churches founded by the Apoſtles themſelves have quite fallen away to Mahometaniſm. And in the time of Athanaſius the whole World almoſt was become Arian. And in the Ages, juſt before the Reformation, the Purity of the Church was ſo loſt, and corrupted with Errour, Superſtitious and Idolatrous Worſhips, that the Doctrine of the Goſpel was almoſt quite extinct, and falſe Legends, humane Traditions and Conſtitutions had taken place of the Word of God, and were come in the room of the Divine Commands and Inſtitutions. So that 'tis no wonder, if in thoſe Ages we could not ſhew any one Congregation or number of Perſons and Profeſſions, that p. 25always held the ſame Doctrines that we do. Though there were always ſome that oppoſed and groaned under the growing Superſtitions of their Age.

Luke 18. 8. I ſay unto you, ſaith our Saviour, when the Son of Man cometh, ſhall he find Faith on the Earth? What then at that time ſhall be the Face of the Church? If you will believe Cardinal Bellarmin, all the publick Ceremonies of Religion and Sacrifices ſhall ceaſe, De Rom. Pontif. lib. 3. cap. 7. And if there be nothing of the publick Ceremonies of Religion, how ſhould the Church then have a viſible State?

And as for the Roman Church in particular, the Apoſtle gives ſome intimation of her Defection, as great as that of the Jews, Rom. 11. 20, 21, 22.

CHAP. V.

That Multitude is a Mark of the Church. Bellarm. de Eccleſ. lib. 4. cap. 7.

THis doth not agree to the Church alone, nor yet always to it, nor to the pureſt part of it, in oppoſition to others. If we ſhould go to the Poll, the Mahometans would outnumber the Chriſtians. And the Profeſſors of the True Doctrine are many times but few in compariſon of the reſt of the Church, and much more in compariſon of the reſt of the World. And therefore this is a very improper Mark to diſtinguiſh and know the Church by in all Ages. As eſpecially in the firſt Age, and in the Time of the Arians, and in the Reign of Antichriſt. p. 26So that to aſſert it for a Mark, agreeing to the Church Univerſal, is falſe.

Luke 12. 32. Fear not, little Flock, for it is your Father's good Pleaſure to give you a Kingdom. The Church is called a little Flock; and Babylon, that is oppoſite to the Church, is called a great City, Rev. 16. 19.

Conſider the Courſe or Series of the Hiſtory of the Church. For after more than ſixteen hundred Years after the Creation of the World, the Church was compoſed but of eight Perſons that entred the Ark, Gen. 7. 13.

Near two thouſand three hundred Years after the Creation of the World, the Church was compoſed but of ſeventy Perſons, that went down into Egypt, Exod. 1. 5. and all theſe but of one Family. And though it was much encreaſed in Moſes's Time, yet then it was ſtill but one People, wandring in a Wilderneſs. It was confined to the Jewiſh People alone for many Ages, and to a few Proſelytes that came into them.

And as to the Jewiſh People it ſelf, and more than three thouſand Years after the Creation of the World, beſides the two Tribes that worſhipped at Jeruſalem, there were in the other ten but ſeven thouſand that had not bowed their knees to Baal. And theſe ſo little appearing, that the Prophet Elijah thought he himſelf had been left alone, 1 King. 19. 10. Of what ſide then was the Multitude? there were four hundred lying Prophets, and but one true one, 1 King. 22.

In our Saviour's Time, the whole Chriſtian Church conſiſted of twelve Apoſtles, and ſeventy Diſciples, and ſome few followers beſides; which were not many, nor very conſtant in their Profeſſion. John 6. 66, 67. For from that time many of his Diſciples went back, and walked no more with him. So p. 27that our Saviour ſaid alſo to the Twelve, Will ye alſo go away? If the Apoſtles had followed ſome ſort of Maxims, they had anſwered, Yes, Sir, we are going too, for the Multitude is not of thy ſide. Again, Chap. 12. 37, 38. Though he had done ſo many Miracles before them, yet they believed not on him; That the ſaying of Iſaias the Prophet might be fulfilled, which he ſpake, Lord, who hath believed our Report? and to whom is the Arm of the Lord revealed? It ſeems then the Church was not made up of Multitude.

Mat. 27. 20. The chief Prieſts and Elders perſwaded the multitude that they ſhould ask Barrabas, and deſtroy Jeſus. To follow the multitude then, one ſhould have cried againſt the Saviour of the World, Let him be crucified, verſ. 22.

Acts 1. 15. In thoſe days (after the Aſcenſion of Chriſt) Peter ſtood up in the midst of the Diſciples; and the number of the Names together were about one hundred and fifty. There was no great Aſſembly of Chriſtians then in the World.

In After-Ages the Church indeed was much increaſed; but yet at ſome times was ſo over-run with Errors, that the number of the Orthodox was inconſiderable in compariſon of the Hereticks.

And it is propheſied, Rev. 13. 3, 4. that all the World would wonder after the Beaſt; and worſhip the Dragon which gave power unto the Beaſt: and they worſhipped the Beaſt, ſaying, Who is like unto the Beaſt? who is able to make War with him? Few Diſciples follow Jeſus Chriſt, but behold the whole World runneth after the Beaſt.

And, verſ. 7, 8. It was given unto him to make War with the Saints, and to overcome them; and Power was given unto him over all Kindreds, and Tongues, and Nations. And all that dwell upon the Earth ſhall worſhip him, whoſe Names are not written in the Book of Life of the Lamb. How ſhould all the Inhabitants of the World worſhip the Beaſt, and yet Multitude be of the ſide of the Church?

So, Rev. 17. 1, 2. it is the great Whore that ſitteth upon many Waters, (now, verſ. 15. The Waters which thou ſaweſt, where the Whore ſitteth, are Peoples, and Multitudes, and Nations, and Tongues.) And the Kings of the Earth have committed Fornication with her, and the Inhabitants of the Earth have been drunk with the Wine of her Fornication. So that the great Whore commands Kings, and a multitude of Peoples, and Nations. This is that the Church of Rome vaunts of ſo much; but we ſhall think never the better of them for their Multitude, nor yet the worſe of our ſelves though we were fewer than we are, having had ſuch fair Warnings as to this Matter.

This is no ſufficient Argument of their being the true Catholicks, for having the greateſt number of Profeſſors of their ſide, unleſs they likewiſe retain and profeſs the Catholick Faith, the ſame Chriſtian Religion, which all good Chriſtians in all Ages, and of all Nations, have ever conſtantly profeſs'd. And if we do this, we are true Catholicks, though we are the leſſer number, if it be ſo. But upon Calculation it has been judged, that the number of the Reformed is not much unequal to theirs. But no wiſe Man ever judged of the Truth of Religion, by the major Vote; which is an Argument to none but Fools. Exod. 23. 2. Thou ſhalt not follow a Multitude to do evil. But, if Multitude were always in the right, this had been a very improper and vain Caution.

p. 29CHAP. VI.

That Temporal Happineſs is a Mark of the Church. Bellarm. de Eccleſ. lib. 4. cap. 18.

WHat was ſaid of the former Mark, may alſo be applied to this here. This doth not agree to the Church alone, and therefore cannot be a proper Mark to diſtinguiſh it from others. For the Heathens, and eſpecially the Mahometans, have often had this to plead for themſelves. Beſides, it is but a contingent Note, and agrees to the Church, and the Defenders of it but at ſome times. And ſome times agrees to one part of the Church, when it does not to another; and ſometimes to the more corrupt part of it, when it is otherwiſe with that part that is more pure. And therefore it is a very improper Note to diſtinguiſh one from the other; and ſo doth not do the office of a proper Mark. Or if it ſignified any thing, the Reformed of this and the laſt Age may plead it in ſome places, bleſſed be God, as well as the Romaniſts. But indeed it is but a fallacious Mark; and to aſſert it univerſally of the Church, or the moſt pure part of it at all times, it is falſe, and contrary to the Doctrine and Predictions of the Scripture, and the Experience of the Church.

John 18. 36. My Kingdom is not of this World. Our Saviour did not aim at an earthly Pomp, or Grandeur, or Authority, like the Kings of the Earth, nor to leave this as an Inheritance to his p. 30…ollowers. 1 John 2. 15. The Luſts of the Fleſh, and the Luſts of the Eye, and the Pride of Life, are not of the Father, but of the World.

Mat. 16. 24. If any will come after me, let him deny himſelf, and take up his Croſs and follow me. Not temporal Happineſs, not a Croſs of Gold and Silver, but Affliction for the Goſpel.

Mat. 24. 9. They ſhall deliver you up to be afflicted, and ſhall kill you; and ye ſhall be hated of all Men for my Name's ſak…. This was the lot of the Apoſtles, and the Chriſtians of the firſt Age; and ſo it hath continued to be, more or leſs, in moſt of the Ages ſince. And the Church indeed ſeems to be calculated for a ſtate of Affliction, for then it thrives beſt.

John 15. 20. Remember the Word that I ſaid unto you, The Servant is not greater than the Lord: If they have perſecuted me, they will alſo perſecute you. The Life of our Lord Jeſus was a continual Perſecution; And God has predeſtinated us to be conformed to the Image of the Son, Rom. 8. 20.

John 16. 2. They ſhall caſt you out of the Synagogues: yea, the time ſhall come, that whoſoever killeth you, ſhall think that he doth God ſervice.

Verſ. 20. Verily, verily, I ſay unto you, That ye ſhall mourn and lament, but the World ſhall rejoice; ye ſhall be ſad, but your ſadneſs ſhall be turned into joy. All things have their ſeaſon, Eccleſ. 3. The World laughs now, but one day it ſhall gnaſh its teeth. Good Men mourn here below, but above God ſhall wipe away Tears from their Eyes, Rev. 7. laſt.

Acts 14. 21. Paul and Barnabas returned, confirming the Souls of the Diſciples, and exhorting them to continue in the Faith; and that we muſt through much tribulation enter into the Kingdom of God. Affliction and Tribulation is no more than what thoſe who continue in the Faith may expect to meet with, p. 31according to what hath come to paſs in former Ages.

2 Tim. 3. 12. All thoſe that will live godly in the Faith of Jeſus Chriſt, ſhall ſuffer Perſecution. But the Children of Babylon glorify themſelves, and live deliciouſly, Rev. 18. 7.

1 Theſſ. 3. 3. I ſent to comfort you, that no Man ſhould be moved by theſe Afflictions; for your ſelves know that we are appointed thereunto. The Church is not appointed then to a continual proſperous State.

Rev. 12. 14, 15. When the Dragon ſaw that he was caſt unto the Earth, he perſecuted the Woman which had brought forth the Man-Child. And to the Woman were given two Wings of a great Eagle, that ſhe might flee into the Wilderneſs into her place. And the Serpent caſt out of his Mouth Water as a Flood, after the Woman, that he might cauſe her to be carried away of the Flood. This repreſents the Fury of the Devil, ſtirring up Perſecution againſt the Church, which God nouriſhes for a time in the Wilderneſs.

Chap. 13. 7. It was given him, (that is, the Beaſt,) to make war with the Saints, and to overcome them. Where was then the Proſperity of the Church?

Chap. 17. 4. The Woman, the Great Whore, was arrayed in Purple, and Scarlet-colour, and deck'd with Gold, and precious Stones, and Pearls, having a golden Cup in her Hand, full of abominations and filthineſs of her Fornications. But now behold the Equipage of the faithful Martyrs, Heb. 11. 36, 37. They had trial of cruel Mockings and Scourgings, yea moreover, of Bonds and Impriſonment: They were ſtoned, they were ſawn aſunder, were tempted, were ſlain with the Sword; they wandred about in Sheep-skins, and Goat-skins, being deſtitute, afflicted, tormented, (of whom the World was not worthy) they wandred in Deſerts, and in Mountains, and in Dens and Caves of the Earth.

p. 32Therefore, 1 Pet. 4. 12. Beloved, think it not ſtrange concerning the fiery Trial, as though ſome ſtrange thing happened unto you.

John 16. 33. In the World ye ſhall have Tribulation, (a deſcription of a State far enough from temporal Proſperity) but be of good chear, I have overcome the World.

CHAP. VII.

That Miracles are a Mark of the Church. Bellarm. de Eccl. lib. cap. 14.

WHenſoever any Perſons have been ſent out upon an extraordinary Meſſage, by an extraordinary Miſſion from God, to preach or teach ſuch Doctrine as hath not been delivered before, or not ſufficiently atteſted; In that caſe it is confeſt, that Miracles are neceſſary to atteſt their Miſſion, and to confirm their Doctrine. But this Miſſion of theirs having been once ſufficiently atteſted, and their Doctrine confirmed by Miracles, and both this Doctrine and Miracles faithfully recorded, and the Records ſafely preſerved, then there can be no abſolute need of more Miracles. For there can be no need of doing that again which hath been ſufficiently done already: And therefore there can be no need of more Miracles, when a Doctrine already ſufficiently confirmed by Miracles, is only to be cleanſed and reſtored from the mixture of Errors with which it is defiled or obſcured. But in that caſe it is ſufficient to have recourſe to the Writings and Records in which the true Doctrine hath been p. 33delivered, which hath been ſufficiently confirm'd before. And therefore Hezekiah and Joſiah wrought to Miracles, when the Reformation was ſet a-foot by them according to the Law, already confirm'd by Miracles. And Hoſea, Amos, &c. wrought no Miracles, when they were ſent to recal the People from their Apoſtacy to the obſervation of the Law. And John Baptiſt himſelf wrought no Miracles, John 10. 41. being but to teach the People that Doctrine that was delivered in the Promiſes of the Old Teſtament concerning the Meſſiah. And for the ſame reaſon there was no neceſſity that Miracles ſhould be wrought by our Reformers, it being their Buſineſs, not to teach any new Doctrine, but to reſtore what was already taught, and formerly confirmed by Miracles.

And it is moreover to be obſerved, that neither our Saviour nor his Apoſtles did inſiſt upon Miracles alone, as the only Teſt of the Truth of their Doctrine, but in conjunction with the Predictions and Prophecies of the Old Teſtament, which were fulfilled in our Saviour's Perſon, and in his Works and Doctrine, as may appear by our Saviour's own method, which he took for the conviction of others, Luke 24. 25, 26. where he appeals to all that the Prophets have ſpoken concerning himſelf. And by his referring them to the Scriptures for their information, John 5. 39. And ſo St. Peter corroborates the Teſtimony of the Reſurrection of Chriſt, with David's prediction of it, Acts 2. 22, 24. And refers likewiſe to the Prophecies of the Old Teſtament as the moſt ſure Rule, 2 Pet. 1. 16, 17. And St. Paul in his preaching, ſaid none other things than thoſe which the Prophets and Moſes did ſay ſhould come, Act. 26. 22. So that the Jews were to receive our Saviour and his Doctrine, not barely upon the account of his Miracles, but as in conjunction with the Doctrine p. 34and Prophecies of the Old Teſtament, and ſo as having all the concurrent Characters of a Divine Revelation. And we have much leſs reaſon now to receive any Doctrine from any Perſons or Church, upon the account of any Miracles wrought or pretended to be wrought by them, unleſs it be likewiſe conformed to the Doctrine of the Scriptures, already delivered and confirmed, by which it is to be tried.

We are alſo forewarn'd in the Scriptures, that it may pleaſe God ſometimes to permit Signs and Wonders to be wrought for the trial of Men, whether they will adhere to the True Doctrine already delivered, and ſufficiently confirm'd. And the falſe Prophets and Teachers ſhall make uſe of ſuch Methods to propagate their falſe Doctrines. Therefore this can be no proper Mark or Character of a true Prophet, true Doctrine, or a true Church. Thus,

Deut. 13. 1, 2, 3. If there ariſe among you a Prophet, or a Dreamer of Dreams, and giveth thee a Sign or a Wonder; And the Sign or Wonder come to paſs, of which he ſpake unto thee, ſaying, Let us go after other Gods (which thou haſt not known) and, let us ſerve them: Thou ſhalt not hearken to the words of that Prophet, or that Dreamer of Dreams; …or the Lord your God proveth you, to know whether you love the Lord your God with all your Heart, and with all your Soul.

Mat. 24. 24, 25. Falſe Chriſts and falſe Prophets ſhall ariſe, and ſhall ſhew great Signs and Wonders, that (if it were poſſible) they ſhall deceive the very Elect. Behold, I have told you before. Is not this a fair warning?

2 Theſſ. 2. 9. That wicked One, (viz. the Son of Perdition) his coming ſhall be after the working of Satan, with all Power, and Signs, and lying Wonders. This is the very Mark and Livery of the Son of Perdition.

p. 35Rev. 13. 13, 14. And he doth great Wonders, (viz. the Beaſt that had Horns like a Lamb) ſo that he maketh Fire come down from Heaven on the Earth in the ſight of Men; and deceiveth them that dwell on the Earth, by the means of thoſe Miracles that he had power to do in the ſight of the Beaſt. And ſome it ſeems ſhall be deceived thereby: For the Spirit ſpeaketh expreſly, that in the latter Times ſome ſhall depart from the Faith, giving heed to ſeducing Spirits, 1 Tim. 4. 1. The ſo many pretended Miracles of the Romiſh Church, then give us cauſe of ſuſpicion that all is not right. It is for them to pretend to Miracles, that want other confirmation of their Doctrine; but when we preach only the Doctrine already confirm'd, we do not need them.

Gal. 1. 8. But though we, or an Angel from Heaven, preach any other Goſpel unto you, than that which we have preach'd unto you, let him be accurſed. It is in vain to alleadg Miracles to confirm a falſe Doctrine; for it is not the preaching or apparition of an Angel is enough to recommend it; and if not ſo, then not any other Miracle. So that we are to try the Doctrines now, not by Miracles, but by its conſonancy to, and correſpondency with the Doctrine of the Scriptures already eſtabliſh'd. And we muſt judg of the Miracles themſelves by the Doctrine, and not the Doctrine by them. And as we are to judg of the Doctrine, ſo we are to judg of the Church that teacheth it: And have cauſe to ſuſpect Miracles now as the Marks of Deceivers, who we are foretold ſhall pretend to them, than to take them as Teſts of true Doctrine, or Marks of the true Church.

It is the Character of the Phariſees, never to be contented with the Miracles that have been ſufficiently wrought, but ſtill to expect more, Mat. 16. 1. But we are contented with the Miracles already p. 36wrought by our Saviour and his Apoſtles. And ſince we teach no other Doctrine than what was taught by them, we may ſay of good right, that their Miracles are our Miracles, and that they authorize our belief.

So that we ſhall think not one jot the worſe of our ſelves now for want of this Mark; nor one jot the better of the Church of Rome for its pretending to it.

CHAP. VIII.

That St. Peter was ſupreme Paſtor and Governour under Chriſt, and had a prim̄acy of Dominion over the Church; and that the Pope is ſo as his Succeſſor. Catechiſm. Roman. par. 1. de 9. Artic. Symbol. §. 11.

THis is the main Foundation of all the glorious Pretences of the Biſhop and Church of Rome. Upon this it is that they arrogate ſo great Authority to themſelves over all the Churches of Chriſt throughout the World, and over all their Members. The Roman Church is defined to be the Mother and Miſtreſs of all Churches. Fourth General Council of Lateran. Can. 2. Council of Trent. Seſſ. 7. Can. 3, &c. And the Roman Biſhop defined to be the Vicar of God and Chriſt, and the Succeſſor of St. Peter, and to have the ſupreme Paſtorſhip over the Ʋniverſal Church. Council of Trent. Seſſ. 6. de reformat. cap. 1. Seſſ. 15. cap. 7.

p. 37But the very Foundation of all, that St. Peter had ſuch an Headſhip and Rule over the whole Church, above the reſt of the Apoſtles, is overthrown by many Texts of Scripture.

Mark 10. 42, 43, &c. Jeſus called unto them, and ſaid, Ye know that they which are accounted to rule over the Gentiles, exerciſe Lordſhip over them, and their great Ones exerciſe Authority upon them. But ſo ſhall it not be among you; but whoſoever will be Great among you, ſhall be your Miniſter; and whoſoever of you will be Chiefeſt, ſhall be Servant of all. If our Saviour had intended a primacy of Juriſdiction or Authority to St. Peter over the reſt of the Diſciples, would he have expreſt himſelf in ſuch univerſal Terms, ſo abſolutely denying this Authority and Superiority to all? Would he not have excepted St. Peter's Right and Priviledg which he intended to him? But here's an univerſal Negation of ſuch ſupreme Authority, to all of them indifferently, without any ſuch Exception.

Mat. 19. 28. Jeſus ſaid unto them, Verily I ſay unto you, that ye which have followed me in the Regeneration, when the Son of Man ſhall ſit upon the Throne of his Glory, ye ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael. The Apoſtles are here repreſented, ſitting equally upon twelve Thrones. Is not this to let us underſtand, that they were to have an equal Authority? Whereas if St. Peter was to have had a ſuperior Authority, one would, think he ſhould have had a Throne too ſuperior to all the reſt.

Mat. 23. 8. Be not y… called Rabbi, or Maſter; for one is your Maſter, even Chriſt, and all ye are Brethren. Here is no aſſignation of any Maſterſhip to St. Peter, as Chriſt's Vicar; But all the Diſciples are joined together in an equality of Brotherhood under Chriſt their Lord.

p. 38Luke 22. 24. There was alſo a ſtrife among them, which of them ſhould be accounted the Greateſt. Note, that this Diſpute was but the Evening before the Paſſion of Jeſus Chriſt, after theſe words were ſpoken, Mat. 16. 19. I will give unto thee the Keys. If St. Peter had been then conſtituted the Chief of the Apoſtles, there would never have been this Diſpute among them touching the Primacy. For our Saviour upon this Diſpute ſaid not one word that he had given it to St. Peter. But on the contrary,

Verſ. 25. 26. The Kings of the Gentiles exerciſe Lordſhip over them; and they that exerciſe Authority upon them, are called Benefactors, but ye ſhall not be ſo. Which certainly excludes ſuch a Supreme Authority as is claim'd by the Pope.

John 20. 22, 23. Jeſus Chriſt breathed upon his Diſciples, and ſaid unto them, Receive ye the Holy Ghoſt. Whoſe Sins ye remit, they are remitted; and whoſe Sins ye retain, they are retained. Note here, that the Power of binding and looſing, which was promiſed to St. Peter, Mat. 16. 19. is here given to all the Diſciples indifferently. Therefore that Promiſe conveyed no ſpecial Priviledge or Authority to St. Peter, but what was given in common to them all.

Epheſ. 2. 20. Ye are built upon the Foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief Corner-Stone. Note, that the Apoſtles and Prophets are here put in the ſame rank, and are all equally called Foundation-ſtones, as St. Peter was called a Rock, Matth. 16. 18. and James and John, Pillars as well as he, Gal. 2. 9. To Jeſus Chriſt alone belongs the Preheminence.

So, Rev. 21. 14. And the Wall of the City had twelve Foundations, and in them were the Names of the twelve Apoſtles of the Lamb. You ſee here ſtill the Apoſtles advanc'd to the ſame degree of Honour.

p. 39Bu… note, that the Apoſtles are not called Foundations in reſpect of their Perſons, but in reſpect of the Doctrine which they held or preach'd. And in the Text, Matth. 16. 18. Thou art Peter, and upon this Rock will I build my Church. The Rock there mentioned is expounded by many of the Ancient Fathers, as St. Chryſoſtom, St. Ambroſe, St. Auſtin, &c. of the Doctrine which St. Peter confeſt, that Chriſt was the Son of the living God. Which Chriſt calls a Rock, and that upon which he would build his Church, with alluſion to St. Peter's Name that ſpoke it, which ſignifies a Stone. And upon this Doctrine all the Apoſtles indifferently founded the Churches where they came as well as he.

John 21. 17. Where our Saviour three times ſaith to St. Peter, Feed my Sheep. What is there contained in that, or ſignified by it, but what is equally the duty of all other Paſtors of the Church? So that here is no Priviledg conferr'd only to him, but a Duty injoined which concerns all, but is there particularly three times repeated to St. Peter, and urged upon him as the beſt expreſſion of his Love which he then profeſſed to his Lord and Maſter, whom before he had thrice denied, and perhaps was, as a rebuke for that denial, three times repeated.

1 Pet. 5. 1, 2, 3. Here St. Peter puts himſelf in the rank of the Elders, that is to ſay, the Paſtors of the Church, and doth not in the leaſt attribute to himſelf any manner of Domination, and forbids the ſame to others. The Elders which are among you, I exhort, who am alſo an Elder: He doth not ſay, who am ſupreme Ruler and Governor over all, as he might and ſhould have done, to have inforc'd his Exhortation the more, if it had been true. For he ſhould have magnified his Office as St. Paul did. Feed the Flock of God which is among you, taking the overſight p. 40thereof. Which is the ſame Exhortation which our Saviour gave him: And how then is it a ſpecial Prerogative belonging to him alone? But then he adds likewiſe, not by conſtraint, but willingly; not for filthy Lucre, but of a ready Mind; neither as being Lords over God's Heritage, but being Enamples to the Flock. Quite contrary to the Pride and Arrogance of many Biſhops of Rome that lord it over all.

Conſider farther, there are no Indications of any ſuch ſupreme Authority in St. Peter, but the quite contrary in very many Inſtances.

St. Peter is not always named in the firſt place; as Mark 16. 7. Joh. 1. 44. 1 Cor. 1. 12. Gal. 2. 9.

He ſpake not firſt in the Council of Jeruſalem; but a great Diſpute there had been before he began his Diſcourſe, Acts 15. 7.

It was not by his Sentence that the Decree of the Council was ſtated, verſ. 13.

The Meſſage to the Gentiles was not ſent by him, verſ. 22.

The Decree of the Council was not publiſh'd in his Name, verſ. 23.

He ſhared the Eccleſiaſtical Charge with the Apoſtles, as their Fellow and Companion in the Work of the Lord. Gal. 2. 9. And when James, and Cephas, and John, who ſeemed to be Pillars, perceived the Grace that was given to me, they gave to me and Barnabas the right hand of Fellowſhip, that we ſhould go unto the Gentiles, as they unto thoſe of the Circumciſion.

St. Paul makes himſelf equal unto him in all things; Gal. 2. 6. Of thoſe that ſeemed to be ſomewhat, whatſoever they were, it maketh no matter to me…; God accepteth no Man's Perſon; They that ſeemed to be ſomewhat, in Conference added nothing to me. So, 2 Cor. 11. 5. For I ſuppoſe I was not a whit behind the very chiefeſt Apoſtles. It had been good manners p. 41to have excepted St. Peter, his Head and Lord, at leaſt.

St. Peter was ſent in Commiſſion by the reſt of the Apoſtles, Acts 8. 14. When the Apoſtles that were at Jeruſalem heard that Samaria had received the Word of God, they ſent unto them Peter and John. Doth this look like his being their Head, or having ſupreme Authority over them? Sure it would be eſteemed a ſtrange piece of preſumption, if the Biſhops ſhould undertake to do the like to the Pope!

St. Peter was required to render an account alſo of his Carriage: Acts 11. 2, 3. And when Peter was come up to Jeruſalem, they that were of the Circumciſion contended with him, ſaying, Thou wenteſt in unto Men uncircumciſed, and didst eat with them. But Peter rehearſed the Matter from the beginning, and expounded it by order to them.

He was alſo publickly reproved by St. Paul, Gal. 2. 11. When Peter was come to Antioch, I withſtood him to the face, becauſe he was to be blamed. And, verſ. 14. When I ſaw that they walked not uprightly, according to the truth of the Goſpel, I ſaid unto Peter before them all, If thou being a Jew liveſt after the manner of the Gentiles, and not as do the Jews, why compelleſt thou the Gentiles to live as do the Jews? Was this very decent in Paul, if St. Peter was his Head, and chief Governor over all? So that here is not the leaſt Teſtimony or Sign of any ſuch Supremacy or Power ever owned or acknowledged by St. Peter.

Note alſo, that all Headſhip over the Church is always appropriated to Chriſt, and that in ſuch a manner, that it cannot be delegated to St. Peter or any other.

Thus, Epheſ. 1. 22, 23. God hath put all things under the feet of Jeſus Chriſt, and hath given him to be Head over all Things to his Church, which is his Body, p. 42the fulneſs of him that filleth all in all. Had it not been proper to have ſaid, And under the feet of St. Peter too, and his Succeſſors as Chriſt's Vicar, if it had been ſo. But as in the Body of Man there is but one Head, ſo there is but one Head in the Church, of which we are all Members.

Epheſ. 5. 23. The Husband is the Head of the Wife, even as Chriſt is the Head of the Church; and he is the Saviour of the Body. Where the Apoſtle joins his being Head of the Church and Saviour together: So that he that is not the Saviour of the Church, cannot be the Head. And note, that our Lord Jeſus Chriſt is the Head of the Church, in the ſame manner as the Husband is the Head of the Wife. So that as in the buſineſs of Marriage there is to be no Subſtitute, ſo neither is Chriſt to have a Deputy or Vicar in his Church.

1 Cor. 3. 11. For other Foundation can no Man lay than that is laid, which is Jeſus Chriſt.

But ſuppoſing that St. Peter was Head of the Church, why muſt the Pope be ſo? Or if it could be proved, that there was ſuch an Headſhip in St. Peter, how doth it appear that this was any more than a perſonal Privilege, in which therefore he was to have no Succeſſor? and an Honour conferred upon him out of particular reſpect, and not from any univerſal neceſſity of ſuch an Office in the Church? A ſupreme Paſtor, they ſay, is neceſſary to the Unity of the Church; and therefore St. Peter was ſuch a one, and therefore he ought to have a Succeſſor in that ſame Office. But is it ſufficient to build ſo great a Pretenſion, that can be rightly grounded upon nothing but a Divine Inſtitution, upon a mere humane reaſoning of the expediency and neceſſity of the Thing? Is it not more modeſt rather to argue the contrary, that becauſe there is no Divine Inſtitution of ſuch an Office, that therefore p. 43it is not neceſſary, however we may miſtake the conveniency of it? Shew the Inſtitution, and we will believe it; or elſe, though St. Peter ſhould have been Prince of the Apoſtles, and Head of the Church under Chriſt, (which yet is ſhown that it was not) why may not we take this for a particular Honour, and not for a neceſſary Office? Cannot our Saviour, who is God over all, ſufficiently diſpence his Influences, and provide for his Churches Welfare, as far as he thinks meet in this military State, by other Means and Church-Officers, without ſuch a Vicar Head? Or how is it poſſible, that a meer Creature ſhould be capable of executing ſuch an Office over all the Churches, for their good, at ſuch remote and diſtant places? or how could he be able to manage ſuch a wide and mighty Empire?

But after all, if it could be proved that St. Peter was veſted in ſuch an Office for the Time being; yet how does it appear that he was to have a Succeſſor in it, or that it muſt be the Biſhop of Rome rather than any other? So that here we are altogether at uncertainty ſtill, and muſt build an Inſtitution again upon meer humane Reaſoning. If becauſe he himſelf was Biſhop of Rome, ſo was he ſaid to be of Antioch too. And why ſhould not his Succeſſor at Antioch claim this Privilege as much as he at Rome? If becauſe Rome was his laſt See when he died, how doth it appear that his dying there tranſfers his Authority to the following Biſhop, unleſs it appears it was his laſt Will to have it ſo, and that he had power to make ſuch a Will? But, laſtly, doth it appear by the Scripture at all, or certainly by ancient Record, that ever St. Peter was at Rome, much leſs Biſhop there? And if not, how is the Pope his Succeſſor at all? See for this a late Diſcourſe printed at London, called, A Modeſt Inquiry, p. 44Whether St. Peter were ever at Rome, &c. So that here is nothing but uncertainty ſtill, to build all their glorious Pretences upon. And conſidering all, I cannot but conclude as our Church doth, Sermon of Obedience, 3d. part; The uſurped Power of the Biſhop of Rome, which he moſt wrongfully challengeth, as the Succeſſor of St. Peter, is falſe, feigned, and forged.

Neither is it neceſſary then to the being of a true Church, to be united to the Pope as ſupreme Paſtor and Governour over it, as is pretended, Catech. Roman. par. 1. de 9. Artic. Symbol. ſl. 11. If no ſuch Center of Unity be appointed by Chriſt, who is the Lord and Bridegroom of the Church, then it cannot be neceſſary to the Unity of the Faith to be united in it, nor is that an eſſential Note of the True Catholick Church. And ſo all thoſe great Pretenſions of the abſolute neceſſity of Peoples being in Communion with the Church of Rome, under the Pope as ſupreme Paſtor, upon the pain of Damnation, for the guilt of Hereſy and Schiſm in breaking this Union, are meerly falſe and vain. So that our Church may be a Member of the true Catholick Church, and in Catholick Unity ſtill, though we have ſeparated from them; if there be nothing elſe to render our ſeparation culpable, beſides this vain pretence.

The Apoſtle gives us an account of all other Church-Officers, both ordinary and extraordinary, that are appointed by Chriſt for the edifying of the Church; Epheſ. 4. 11, 12. He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers, for the perfecting of the Saints, for the Work of the Miniſtry, for the edifying of the Body of Chriſt, till we all come in the Ʋnity of the Faith, &c. But not one word of ſuch an Office as that of ſupreme Paſtor or univerſal Sovereign over all: Which we may be ſure he would not have omitted, p. 45if ſuch an Office had been ſo neceſſary to the aforeſaid Ends as is pretended.

CHAP. IX.

That the Pope hath power over Kings, to Excommunicate and Depoſe them; and can give Power to reſist Soveraign Princes, and can abſolve Subjects from their Allegiance. And that all Eccleſiaſtical Perſons are exempted from the Juriſdiction of Secular Courts. The 3d General Council of Lateran, Cap. 27. & 14. The 4th of Lateran, Can. 3. de Haereticis, & Can. 43. Council of Lions, Ann. 1245. Council of Conſtance, Seſſ. 17. Council of Trent, Decret. de Reformat. Cap. 12.

THis vaſt and exorbitant Power being founded upon the Pope's Headſhip over the Church, which is refuted before, there needs no new Arguments here for the confutation hereof. For it is not pretended that the Pope hath a proper and direct temporal Soveraignty, but as a neceſſary Conſequent to, and appendix of his Spiritual, and for the promoting the Ends thereof. The Pope can change Kingdoms take them from one, and give them to another; as the ſoveraign ſpiritual Prince, if this be neceſſary to the Salvation of Souls: Which are the words of Bellarmi…. … Rom. Pontif. lib. 5. cap. 6. p. 46So that the ſame Arguments produced before to refute the ſpiritual Soveraignty, ſerve alſo to overthrow the temporal, and more ſtrongly, this having only relation to the former, and inferr'd from it by far-fetch'd Conſequences, without the leaſt intimation from Scripture.

And the exemption of all Eccleſiaſtical Perſons from the Temporal Power; is grounded likewiſe upon the ſame Papal Headſhip: For he being ſuppoſed to be their ſupreme Governor and Soveraign, is to take cognizance of all Cauſes that have relation to them, as their proper Judg. And this being the Conſequent of ſuch a Principle, the Principle being overthrown, the Conſequence muſt alſo fall with it. And then there remains no other Power upon Earth, to which the Clergy are to be ſubject as their ſupreme Governor under God and Chriſt, but ſoveraign Princes and States in their ſeveral Dominions. But yet this pretended Exemption of the Clergy may be likewiſe farther confuted from the following Texts.

Rom. 13. 1, 2. Let every Soul be ſubject unto the higher Powers, meaning the ſupreme Civil Authority, whatſoever it is, whether Emperor, King, &c. in their ſeveral Dominions. Here's an univerſal Aſſertion reſpecting all Perſons under ſuch Authorities, and no exemption of any: For there is no ſuch Power, lawfully conſtituted, but of God: The Powers that be, are ordainded of God. Wherefore he that reſiſteth the Power, reſiſteth the Ordinance of God; and they that reſist, ſhall receive to themſelves damnation. So that there is no Power whatever that can abſolve Subjects from their Allegiance to the ſupreme Magiſtrate, or free them from his Juriſdiction lawfully conſtituted. For he beareth not the Sword in vain; 'tis his part to bear and wield and Sword of Juſtice. For he is the Miniſter of God, to execute Wrath upon him p. 47that doth evil, and to puniſh Offenders. And therefore Eccleſiaſtical Perſons, as …ell as others, if they do evil, againſt the Laws of God and a lawful Government, are liable to the juſt execution of puniſhments inflicted by ſuch Governours. But it is well known, that the Republick of Venice was put under an Interdict, for having began a Proceſs againſt an Abbot and a Canon, who were notoriouſly criminal and puniſhable.

1 Pet. 2. 13, 14. See alſo St. Peter's Judgment. Submit your ſelves to every Ordinance of Man for the Lord's ſake; whether it be to the King as Supreme, or unto them that are ſent by him for the puniſhment of evil Doers, and for the praiſe of them that do well. He doth not ſay, Submit your ſelves to me, as the ſupreme Head of the Church; neither, ſaith he, Submit your ſelves, from time to time, to my Succeſſor in Rome; but ſubmit your ſelves to the King as Supreme. And how could he more manifeſtly teach ſubjection, which all Perſons, of whatſoever Condition and Quality, ſhould render unto him? For he makes no exception of the Clergy, but this Epiſtle is directed to them as well as others. See Chap. 5.

Tit. 3. 1. See here again to the ſame purpoſe St. Paul, Put them in mind to be ſubject to Principalities and Powers, and to obey Magiſtrates. Who were theſe that Titus was to put in mind to be ſubject? but thoſe who by St. Paul's direction were committed to his care and teaching; among which we find the Elders and Biſhops of the Churches, Chap. 1. 4, 5. theſe were ſome of thoſe then whom Titus was to put in mind to be ſubject.

Aaron was Elder Brother to Moſes, and chief Prieſt; yet nevertheleſs he was ſubject to Moſes, and called him his Lord, Exod. 32. 21, 22. And Moſes ſaid unto Aaron, What did this People unto thee, that thou haſt brought ſo great a Sin upon them? (viz. of p. 48the Golden Calf, of which they ſpake); And Aaron ſaid, Let not the Anger of my Lord wax hot: thou knoweſt the People, that they are ſet on miſchief. And, Numb. 12. 11. Aaron ſaid unto Moſes, Alas, my Lord, lay not this Sin upon us, wherein we have done fooliſhly, and wherein we have ſinned; for he and Miriam had murmured againſt Moſes.

The chief Prieſts were ſubject to the Kings of Iſrael. For which you need but read the Books of Kings; See one Example hereof, to which no reply can be made, 1 King. 2. 26, 27. Ʋnto Abiather the Prieſt ſaid King Solomon, Get thee to Anathoth, unto thine own Fields, for thou art worthy of Death: but I will not at this time put thee to death, becauſe thou beareſt the Ark of God before David my Father, &c. So Solomon thruſt out Abiathar from being Prieſt unto the Lord. But now under the New Teſtament, ſaith Cardinal Bonaventure, the Temporal Rule is ſubject to the Prieſthood, and Popes may now degrade Kings, and depoſe Emperors, as this hath often come to paſs. But wherein is the difference? and where is the proof of this impious Aſſertion?

St. Paul pleadeth his cauſe before Felix, a ſecular Judg, and doth not except againſt the Juriſdiction of the Court, Acts 24. And ſo again before Feſtus, Acts 25. But now the meaneſt Prieſt, and the pooreſt Monk of them all, where he can, refuſeth to appear before the ſecular Judges. And it is a received Maxim; The Pope ought to judg all the World, and be judged himſelf of no Body. Diſtinct. 40. Can. Si Pape.

At laſt St. Paul appeals unto Ceſar, Acts 25. 10, 11. Then ſaid Paul; I ſtand at Ceſar's Judgment-Seat, where I ought to be judged, being a Roman. So he acknowledges Ceſar's Juriſdiction: Yet to the Jews I have done no wrong, as thou very well knoweſt, though I were liable to their Courts. If I be an p. 49Offender, or have committed any thing worthy of Death by the Roman Laws, I refuſe not to die; ſo he readily ſubmits himſelf to the Trial of their Laws, and to the Sentence to be inflicted according to them: But if there be none of theſe things whereof they accuſe me, no Man may deliver me unto them, to be puniſhed by them. I appeal unto Ceſar, the Roman Emperor, as my proper and lawful Judg. And is not this a plain acknowledgment then of Ceſar's juſt Authority? But, ſaith Bellarmine, he was conſtrained to appeal unto Ceſar, becauſe the Gentiles and Jews would have mock'd him (and with good reaſon) if he had appealed to St. Peter, who was his Soveraign Prince and Judg. Recognet. lib. de ſum. Pontif. & de Cle…. lib. 1. cap. 30. Is not this prettily ſaid of ſo great a Cardinal?

CHAP. X.

That the Church of Rome is Infallible, and that it belongs to her to judg of the Senſe of Scripture; ſo that all Perſons are bound up to her Judgment and Definitions. Catech. Roman. part. 1. de 9 Art. Symbol. §. 18. Council of Trent, Seſſ. 4. Decret de Edit. & uſu Sacr. libr.

THis is contrary to all thoſe Texts of Scripture that allow a Judgment of Diſcretion to every private Perſon in Matters of Religion, whereby they are at liberty to judg for themſelves, and to try and examine the Doctrines which they are taught, p. 50whether they be true or falſe, or whether revealed by God or no. As,

1 Theſſ. 5. 21. Prove all things, hold faſt that which is good. How muſt we prove all things, if we muſt take them upon truſt, without examination from any Perſon whatſoever?

1 John 4. 1. Beloved, believe not every Spirit, but try the Spirits whether they are of God; becauſe many falſe Prophets are gone out into the World. So that we are not to give up our ſelves by an Implicit Faith, to be led by any Perſons whatſoever that pretend themſelves Guides, but examine their Doctrines before we receive them. And here's no referring of Chriſtians to an Infallible Judg, to whoſe Sentence and determination all are bound to ſubmit, which the Apoſtle ought in all reaſon to have done, if ſuch an one had been conſtituted in the Church, and not to leave it to every Man's private Judgment to examine theſe things, as he doth;

1 Cor. 10. 15. I ſpeak as to wiſe Men, judg ye what I ſay. The Apoſtle implies a Capacity and Power in private Men, to judg and diſcern of the Doctrine propoſed. And though he was guided by an Infallible Spirit, yet he doth not expect that Men ſhould blindly ſubmit to his Doctrine, but requires them to make uſe of this Power of diſcerning in themſelves.

Acts 17. 11. The Bereans are commended for ſearching the Scriptures daily, to know whether thoſe things were ſo or no, which were delivered by the Apoſtles themſelves.

Gal. 1. 8. Tho we, or an Angel from Heaven, preach any other Goſpel unto you, than that which ye have received, let him be accurſed. This plainly ſuppoſeth, that Chriſtians may and can judg in themſelves when Doctrines are contrary to the Goſpel, and that they ought to do it, and not blindly rely upon p. 51on any one, no, not an Apoſtle, or Angel from Heaven.

1 Pet. 3. 15. Be ready always to give an Anſwer to every Man that asketh you a Reaſon of the Hope that is in you. Chriſtians muſt underſtand, and judg of the Grounds of Faith themſelves.

Mat. 7. 15, 16. Beware of falſe Prophets which come to you in Sheeps-clothing, but inwardly they are ravening Wolves. Ye ſhall know them by their Fruits. How ſhould they beware of them, if they cannot diſcern or judg of them and their Fruits? We have warning given us of ſeducing Spirits that ſhall be in the latter Days, 1 Tim. 4. 1. And how can it be, but Men will be in danger of giving heed to them, if they muſt not judg for themſelves, or cannot diſcern their Doctrines?

Mat. 15. 14. They be blind leaders of the Blind. And if the Blind lead the Blind, they both fall into the Ditch. The Leaders of the People, you ſee, were blind: And the People that follow blind Leaders ſhall periſh with them. This is a fair warning to us, not blindly to ſubmit to the guidance of any.

So that there is no other way, but for the People themſelves, by a diligent and ſerious peruſal and ſtudy of the Scriptures to judg for themſelves what the right Senſe and Interpretation of them is, and what Doctrines are true or falſe; not refuſing the aſſiſtance of their Spiritual Guides who are appointed for their direction herein; yet not giving up themſelves unreſervedly or unlimitedly to any, as Lords of their Faith.

If there were a Judgment of Authority veſted in any Perſon or Perſons in the Chriſtian Church, which might impoſe upon all, and to which all were bound in their Judgments to ſubmit, why is not this Infallible Judg referred to by the Apoſtles? How is a judgment of diſcerning allowed to every p. 52private Perſon, which is inconſiſtent therewith?

But for Men to judg for themſelves, is indeed a natural Right belonging to Men as Men, and as rational Creatures. And no Man can judicially embrace the True Religion, unleſs he be permitted to judg whether that which he embraces be the True Relig…on or no.

And ſuppoſing the Scriptures plain in all Things neceſſary to Salvation, (as hath been proved Chap. 2.) ſo that every Man, of ordinary capacity, after competent Inſtruction in Matters of Religion, may arrive to a ſufficient underſtanding of all thoſe …hings that are ſo, he may judg of them as well for himſelf as any Man or company of Men can judg for him. For every Man can judg of what is plain. And therefore 'tis reaſonable that thoſe things which are plain to every Man, ſhould be left to every Man's judgment. And there can be no neceſſity of an Infallible Judg to guide or determine him therein.

The Civil Magiſtrate, or Judg, only determines Mens Practice and outward Actions, or diſpoſeth of ſome of their Goods and Properties. And that there ſhould be ſuch an one, beſides a Law or Rule, is needful in Civil Government, for the regulating Mens outward Actions and Properties. But he doth not preſcribe to our inward Senſe and Judgment; which is the thing that this Infallible Judg in Religion is pretended to do; to whoſe Judgment Men muſt not only ſubmit their Practice, but their Judgment. Which is quite a different thing from the former; and therefore there is no parity of Reaſon from one to the other.

If they ſay, It is needful that there ſhould be ſuch a Judg in the Church, for the determining and ending of all Controverſies, and for the preventing and repreſſing of Hereſies and Confuſions; and p. 53therefore there is ſuch an one. This is to argue from our own Fancies what God ſhould do, and not what he has done. And they might as well conclude the Being of an Univerſal Infallible Judg over all the World in Temporal Matters, for the Peace of the World; which yet we ſee is not appointed as ſuch an one over the Church for the Peace of the Church. But it is not to be expected that all Differences in Religion ſhould ceaſe in this World; for there muſt be Hereſies, 1 Cor. 11. 19. As there were Hereſies even in the Apoſtles Times, though they were Infallible; which is an Argument, that Infallibility in any, if it were, is no certain means to prevent Hereſies or Diviſions. If Men be modeſt, and humble, and teachable, God hath provided ſufficient means for their direction, in the plainneſs of the Rule which he has given in all things neceſſary, and appointing Guides for their direction in doubtful things, if they will follow their inſtruction. But if Men be governed with Prejudice▪ and Paſſion, they would not hearken to an Infallible Judg if there were one. And Chriſt the Judg of all will take an account of ſuch Men in due time, when the Great Judgment-Day ſhall come. Then the Tares ſhall be gathered together, and bound in bundles to be burnt, and the Whea… ſhall be gathered into the Barn, Mat. 13. But this Judgment in the mean time is to be ſuſpended till that Day ſhall come.

But that Men may judg for themſelves in ſome things without an Infallible Judg, our Adver…aries themſelves are fain to allow: For how elſe … they judg in the Controverſy about the Infallible Judg himſelf, whether there be ſuch an on… or … and who it is? and of the Scriptures and Reaſons that are brought to prove it? And if they may judg of this Controverſy, and of theſe Scriptures p. 54and Reaſons without an Infallible Judg, then why may they not alſo of others which are as neceſſary, and of other Scriptures and Reaſons in other Points which are as plain as they? And then there is no need of an Infallible Judg at all.

As for the pretended Infallibility of the Church of Rome, for the qualifying it to be ſuch a Judg: If the Church of Rome be infallible, then it muſt be ſo, either as it is a Chriſtian Church, and becauſe it is ſo; And then all Chriſtian Churches would be Infallible likewiſe, and not that only: Or, as it is an Apoſtolical Church planted by the Apoſtles, if it were ſo; and then all the Churches that were planted by the Apoſtles, would be ſo likewiſe; and this would give no particular priviledg to the Church of Rome: Or, as it hath continued down a ſucceſſion of Paſtors from the Apoſtles, by whom there is a ſafe conveyance of Apoſtolical Doctrine and Tradition to the preſent Age; But if this be ſo, then all the Churches that have had ſuch a Succeſſion, will be Infallible likewiſe as well as the Church of Rome: as the Grecian Church which hath had the like Succeſſion; and upon this Principle the Church of England may come in for a ſhare too. But indeed this proves the Infallibility of no particular Church at all, becauſe of the uncertainty of Tradition therein, notwithſtanding ſuch Succeſſion, which may ariſe from many Cauſes; No more then it did the Infallibility of the Jewiſh Church, notwithſtanding that it had a continual Succeſſion of the Prieſts and Paſtors, as much as the Church of Rome, or any other Church whatſoever can pretend unto. And therefore we are not to have reſpect to any Church, Paſtor, or Paſtors, as Infallible, nor to bind up our Judgments to them as ſuch, upon the account of any ſuch Succeſſion. Aaron was called to the High Prieſthood immediatly by God himſelf; but was he p. 55therefore infallible? or were the People bound to follow him when he made an Idol? Exod. 32. Ʋriah was a Prieſt by an uninterrupted Succeſſion from Aaron; was he therefore Infallible, or to be followed, when he overturn'd the Service of God, and Introduc'd Idolatry into the Temple? Caiaphas the Chief Prieſt was ſo by an uninterrupted Succeſſion for 1500 Years; ought he therefore to be followed, when he condemened Jeſus Chriſt for a Blaſphemer? or were the Reſolutions of the Council, where he was Preſident, Infallible, when Jeſus Chriſt was declared worthy of Death? The Phariſees ſat in Moſes Chair, and the Diſciples are bid obſerve and do, whatſo … they ſaid unto them; ought one therefore with them to have rejected Jeſus Chriſt? By that word therefore whatſoever, he doth not mean every thing without limitation, but whatſoever was agreeable to the Law of Moſes. So that they were to judg for themſelves, what was, or what was not ſo agreeable, Mat. 16. 6. It is foretold, that ravening Wolves ſhould ariſe from among the Biſhops of the Churches: Doth their Succeſſion of Orthodox Biſhops oblige the Sheep of our Lord therefore to follow them as Infallible? The Son of Perdition was to ſit in the Temple of God; but was he therefore Infallible, or to be followed in his Revolt?

If the Church of Rome be then Infallible, and yet not ſo upon the former Accounts, Is it then, by reaſon of its Relation to its firſt pretended Biſhop St. Peter, who was Infallible; and by reaſon of his dying there, and his leaving his Priviledges to his Succeſſors of that See? But though St. Peter was Infallible, how doth it appear that this was more than a perſonal Priviledg, and in which therefore he was to have no Succeſſor? As the Infallibility of the reſt of the Apoſtles was a perſonal Priviledg, and in p. 56which they were to have no Succeſſors. As for St. Peter's Headſhip over the Church, and that of the Biſhops of Rome as his Succeſſors, it is refuted in the foregoing Chapters.

But if the Church of Rome be Infallible none of theſe ways, and yet is ſo, then muſt it not be by virtue of ſome particular Promiſe, by which Infallibility is annexed to the Church? But where is that Promiſe? As for the Apoſtles calling the Church, The Pillar and Ground of Truth, 1 Tim. 3. 15. If it proves any thing, it proves the Infallibility of the Church of Epheſus, and not that of Rome; For the Apoſtle ſpeaks of that Church in which Timothy was Biſhop, which was the Church of Epheſus. But indeed it ſignifies the Churches Duty, and not her Performance; and may be likewiſe applied rather to Timothy himſelf than to the Church. As for that ſaying, Mat. 18. 17. Tell it unto the Church. If that proves the Infallibility of a Church, it proves the Infallibility of every Church. And ſo the Church of Rome will get nothing particularly by it; for the Direction is given to every particular Member in caſe of Scandal offered by him to his Brother: And whither is ſuch an one to make his Complaints, but to the Church of which he is a Member? And indeed it is only an Inſtitution of Church-Diſcipline in every Church, for the reducing of Offenders to Repentance, and not a ſetting up a Judg of Controverſies in Matters of Faith, for all Mens infallible Direction. As for that Promiſe, John 16. 13. When the Spirit of Truth is come, he ſhall guide you into all Truth. It was made to all the Apoſtles, and ſeems to be made to them only, as appears by the Circumſtances of the Diſcourſe, Chap. 14. 25, 26, 28. Chap. 15. 26, 27. Chap. 16. 4, 6. Or if it be to be extended to their Succeſſors, ſo far as it is ſo, it muſt be extended to all their Succeſſors, as it was p. 57made to all the Apoſtles. And ſo it will make all them Infallible likewiſe, if it doth make any of them Infallible, and not their Succeſſors in the Church of Rome only, or the Popes and Biſhops there by a particular Priviledg.

But now ſuppoſe the Church of Rome were Infallible, who is it in that Church that is Infallible? Is it the Pope alone? or is it a General Council called by him? or is it both together, or the Council confirmed by a Pope, or the Council alone? In this they do not agree among themſelves. As for the Pope's own Infallibility, his Pretentions are conſidered already. And if a Council be not Infallible, unleſs called and confirmed by the Pope, who is yet in himſelf Fallible, how can the Calling or Confirmation of a Fallible Pope, make a Eallible Council Infallible? or will two Fallibles put together, make one Infallible? As for the Infallibility of a Council alone in it ſelf, if the greateſt or major part of Chriſtian Paſtors are not Infallible, but may fall into the groſſeſt Errors, (as all will allow) then how ſhall a General Council be Infallible, which is to repreſent the whole Church, and in which things are to be carried by the Rules of the major part, which may▪ err? Unleſs it can be proved, that the major part of Chriſtian Paſtors, which are groſly erring ſingly by themſelves, when they come together, ſhall be indued with ſo much Wit and Honeſty, that they ſhall ſuffer themſelves to be governed and over-ruled by the leſſer part that do not err? But what Promiſe or Security have we for all this? As for Mat. 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. If that proves an Infallibility in the Perſons ſo gathered together, it proves the Infallibility of every Aſſembly of Chriſtians, gathered in Chriſt's Name, as well as of a General Council. And therefore it p. 58would prove too much; whereas indeed it is a Promiſe of Chriſt's gracious Preſence, and not of an Infallible Guidance. And that ſuſpended upon condition of being gathered in Chriſt's Name, acting for his Glory, according to his Rule, by his Command and Commiſſion. As for that Place, Acts 15. 28. It ſeemed good to the Holy Ghoſt, and to us, to lay no other Burden upon you, &c. It is only a Declaration of the preſent Caſe, and not a Promiſe for the Future. It is true, that this Council was guided by the Holy Ghoſt, and was Infallible; but it doth not follow that other Councils ſhall. For the Apoſtles who were all Infallible, were the chief Actors in this Council, and therefore its Determinations were Infallible; which cannot be ſaid of thoſe of any other Council, where there is not the ſame reaſon.

And now as to the Infallibility of a General Council, ſuppoſe it were granted, how ſhall we certainly know when a Council is truly General? Or ſuppoſe ſuch an one, and Infallible when it ſits, yet how will that ſatisfy the pretence of the neceſſity of a living Judg in the Church at all Times, for the ending of Controverſies, unleſs ſuch a Council did always ſit? Which we know there did not in the firſt Ages of the Church, when there were many Hereſies and Differences; and we know hath not done in ſeveral Ages, and we ſee doth not now at this Time. If they ſay we may read the Determinations of Councils that are in Writing, and that will ſuffice us: So we may do the Determinations of the Articles of Faith in the Scriptures; which yet they ſay is not ſufficient, without a living Judg to give their Senſe. And if the Scriptures are not ſufficient without a living Judg, then neither are the Definitions of Councils that are in Writing: For the Definitions of Councils left us in their Books, are as much a dead Writing as the p. 59Scriptures, and can as little help themſel…; and we ſee there is as much difference about the Senſe of them. So that if there muſt be a living Judg, and a General Council muſt be …, then there muſt be a Council ſtill ſitting. For if the written Determinations of a former Council will ſerve the turn, then they muſt give up the Controverſy of the neceſſity of a living Judg. And if it can be proved, that the Scriptures are a ſufficient Rule, without ſuch Determinations, and ſufficiently … in all things neceſſary, then though it be but a dead Rule, yet it will do the deed as well as the dead Determinations of a dead Councill: And ſo all the Controverſy will run into that abo… the ſufficiency and clearneſs of Scripture, (which has been conſidered in the beginning) and to his Controverſy about the Infallibility of a General Council for a living and viſible Judg, will be wholly ſuperſeded and uſeleſs.

Yet after all, if all theſe Difficulties could be got over, about an Infallible Pope or Council, yet that would not ſignify very much to the common People, unleſs their particular Biſhops and Curats may be ſuppoſed to be Infallible likewiſe; to give them an Infallible account of an Infallible Pope or Councils Definitions; or unleſs every particular Perſon may go himſelf to the Pope or Council for rcſolution in all Caſes. Which they know cannot be done; for the common People cannot read all their Determinations in Print or Writing; or if they could, would as little underſtand them as they do the Scriptures, and ſo muſt need a living Infallible Judg nearer at hand to give them Infallible direction, or elſe they may ſtill be deceived for want of one, if the want of one muſt needs make them liable to deceit; ſo that they muſt have Infallible Curats likewiſe to preſerve them from danger p. 60of being deceived. If they ſay the Curats may inform them of the true meaning of the Definitions of Councils and Popes, and that they may be ſufficiently certain of this, without their being Infallible, (which is the only thing that can be ſaid) then it ſeems there may be Certainty without Infallibility. And then why may not the Proteſtant Biſhops and Miniſters, though they were not Infallible, as certainly inform the People of the true meaning of the Scriptures? So that if the Scripture be a ſure and plain Rule of Faith, ſo that it may be underſtood without the Infallibility of thoſe that read it, then the Proteſtant People, who have not Infallible Teachers, may yet have as much certainty of Faith as the common People of the Church of Rome can have for their Lives.