Of Sincerity and Constancy in Faith, Sermon 8 – Note
A SERMON, ON HEB. X. 23.
Let us hold fast the Profession of our Faith without wavering; for he is faithful that promised.
I Have already made a considerable Progress in my Discourse upon these Words; in which I told you, there is an Exhortation to hold fast the profession of our Faith without wavering: and an Argument or Encouragement thereto; because he is faithful that promised. I am yet upon the First of these, the Exhortation to hold fast the profession of our Faith without wavering; by which I told you the Apostle doth not intend, that those who are capable of examining the Grounds and Reasons of their Religion, should not have the Liberty to do it: nor that▪ when upon due Enquiry they are, as they verily believe, established in the true Faith and Religion; they should obstinately refuse to hear any Reason that is fairly offered against their present Persuasion.
And then I proceeded to shew positively,
First, What it is that we are here exhorted to hold fast, (viz.) The Confession or Profession of our Faith; the ancient Christian Faith, of which every Christian makes Profession in his Baptism. For it is of that the Apostle here speaks, as appears plainly by the Context.
Secondly, How we are to hold fast the Profession of our Faith. And of this I gave Account in these following Particulars.
1. We should hold fast the Profession of our Faith, against the Confidence of Men, without Scripture or Reason to support that Confidence.
2. And much more against the Confidence of Men, contrary to plain Scripture and Reason, and the common Sense of Mankind; of which I gave you particular Instances.
3. Against all the Temptations and Terrors of the World.
4. Against all vain Promises of being put into a safer Condition, and groundless Hopes of getting to Heaven upon easier Terms, in some other Church and Religion. I am now upon the
5. And Last Particular I mentioned, namely, That we are to hold fast the Profession of our Faith without wavering, against all the cunning Arts and Insinuations of busie and disputing Men, whose Design it is to unhinge Men from their Religion, and to make Proselytes to their Party and Faction. I have already mentioned some of the Arts which they use, (I mean particularly them of the Church of Rome) in making Proselytes to their Religion; and I have shewn the Absurdity and Unreasonableness of them. As,
First, In allowing Men to be very competent and sufficient Judges for themselves, in the Choice of their Religion; (i. e. which is the True Church and Religion in which alone Salvation is to be had) and yet telling them at the same time, that they are utterly incapable of judging of particular Doctrines and Points of Faith. As for these, they must rely upon the Judgment of an Infallible Church; and if they do not, they will certainly run into damnable Errors and Mistakes.
And they must of necessity allow them the first, a sufficient Ability to judge for themselves in the Choice of their Religion: Otherwise in vain do they offer them Arguments to perswade them to Theirs; if they cannot judge of the Force of them. But now, after this, to deny them all Ability to judge of particular Doctrines and Points of Faith, is a very absurd and inconsistent Pretence.
Secondly, Another Art they use, in order to their making a right Choice of their Religion, is earnestly to perswade them to hear and read only the Arguments and Books on Their side: Which is just as if one should go about to persuade a Judge, in order to the better understanding and clearer Decision of a Cause, to hear only the Council on one side.
Thirdly, They tell them, that the only thing they are to enquire into, is, which is the True Church, the one Catholick Church mentioned in the Creed, out of which there is no Salvation; and when they have found that, they are to rely upon the Authority of that Church, which is Infallible, for all other things. And this Method they wisely take, to avoid particular Disputes about the Innovations and Errors which we charge them withal. But I have shewn at large, that this cannot be the First Enquiry: Because it is not the true Church, that makes the true Christian Faith and Doctrine; but the Profession of the true Christian Faith and Doctrine, which makes the true Church.
Besides, their way of proving Their Church to be the only true Church, being by the Marks and Properties of the true Church, of which the Chief is, The Conformity of their Doctrines and Practices with the Primitive and Apostolical Church; this unavoidably draws on an Examination of their particular Doctrines and Practices, whether they be conformable to those of the Primitive and Apostolical Church, before their great Enquiry, Which is the True Church, can be brought to any Issue; which it is plain it can never be, without entring into the Ocean of particular Disputes, which they desire above all things to avoid. So that they are never the nearer by this Method; they can neither shorten their Work by it, nor keep off the Examination of their particular Errors and Corruptions; which are a very sore place, and they cannot endure we should touch it.
I shall now proceed to discover some other Arts and Methods which they use in seducing People to Their Church and Religion, and shall be as brief in them as I can.
Fourthly, They pretend, that the Roman Church is the Catholick Church, (i. e.) the Visible Society of all Christians, united to the Bishop of Rome, as the Supream Pastor and Visible Head of Christ's Church upon Earth: from whence it clearly follows, That it is necessary to all Christians to joyn themselves to the Communion of the Roman Church; otherwise they cannot be Members of the Catholick Church of Christ, out of which there is no Salvation.
We grant the Consequence, That if the Roman Church be the Catholick Church, it is necessary to be of that Communion; because out of the Catholick Church there is ordinarily no Salvation to be had. But how do they prove, that the Roman Church is the Catholick Church? They would fain have us so civil, as to take this for granted: because if we do not; they do not well know how to go about to prove it. And indeed, some things are obstinate, and will not be proved without so much Trouble and Difficulty, that it is better to let them alone; and by the confident Assertion of them, by Importunity, and by any other fair means, to get them believed, without Proof of this stubborn sort of Propositions, which will admit of no Proof. This is one, That a Part is the Whole; or, which is all one, Th… the Roman Church is the Catholick Church. For that it is but a Part of the Christian Church, and not the best Part neither, but perhaps the very worst and most corrupt of all the rest, is no difficult matter to prove, and hath been often done. But now to prove the Church of Rome to be the Catholick Church; that is, the whole Society of all True Christians in the World; these following Particulars ought to be clearly shewn and made out.
1. A plain Constitution of our Saviour, whereby St. Peter and his Successors at Rome are made the Supream Head and Pastors of the whole Christian Church. For St. Peter first. Can they shew any such Constitution in the Gospel, or can they produce the least Proof and Evidence out of the History of the Acts and the Epistles of the Apostles, that St. Peter was acknowledg'd for such by the rest of the Apostles? Nay, is there not clear evidence there to the contrary, that in the first Council of the Christian Church at Jerusalem, St. James the Bishop of Jerusalem was, if not Superior, at least equal to him? Does St. Paul acknowledg any Superiority of St. Peter over him? Nay, does he not upon several occasions declare himself equal to the chiefest Apostles, even to St. Peter himself? And is this Consistent with a plain Constitution of our Lord's, makeing St. Peter Supream Head and Pastor of the Christian Church?
But suppose this to have been so; where doth it appear, by any Constitution of our Saviour, that this Authority was derived to his Successors? And if it were; why to his Successors at Rome, rather than at Antioch, where he was first, and unquestionably Bishop? They must acknowledg, that when he was Bishop of Antioch, he was the Supream Head and Pastor of the whole Christian Church; and then the Style must have been, the Antiochian Catholick Church, as it is now the Roman Catholick. But do they find any footsteps of such a Style in Ecclesiastical History?
2. To make good this Proposition, That the Roman Church is the Catholick Church; they are in consequence obliged to affirm and believe, That the Churches of Asia, which were Excommunicated by the Bishops of Rome, for not keeping Easter as They did; and the Churches of Asia and Africa, who were Excommunicated by the same Bishop, upon the Point of Rebaptizing Hereticks; that all these, by being turn'd out of the Communion of the Roman Church, were also Cut off from the Catholick Church, and from a possibility of Salvation. This the Church of Rome themselves will not affirm; and yet, if to be cast out of the Communion of the Roman and the Catholick Church be all one, they must affirm it.
3. In consequence of this Proposition, That the Church of Rome is the Catholick Church, they ought to hold, that all Baptism out of the Communion of Their Church is void and of none effect. For if it be good; then it makes the Persons baptized, Members of the Catholick Church; and then those that are out of the Communion of the Roman Church, may be true Members of the Catholic Church; and then the Roman and the Catholick Church are not all one. But the Church of Rome holds the Baptism of Hereticks, and of those that are out of the Communion of Their Church, to be good; which is a Demonstration, that the Roman Church neither is the Catholick Church; nor if she believe consistently, can she think her self to be so.
4. In consequence of this Proposition, all the Christians in the World, which do not yield Subjection to the Bishop of Rome, and acknowledg his Supremacy, are no true parts of the Catholick Church, nor in a possibility of Salvation. And this does not only exclude those of the Reform'd Religion from being Members of the Catholick Church; but the Greeks, and the Eastern Churches; (i. e.) Four of the Five Patriarchal Churches of the Christian World; which taken together, are really greater than those in Communion with the Church of Rome. And this the Church of Rome does affirm, concerning all those Churches and Christians, which refuse Subjection to the Bishop of Rome, that they are out of the Communion of the Catholick Church, and a capacity of Salvation. But surely it is not possible, that the True Catholick Church of Christ can have so little Charity as this comes to; and to a wise Man there needs no other Demonstration than this, That the Church of Rome is so far from being the Whole Christian Church, that it's a very Arrogant and Uncharitable Part of it.
Fifthly and Lastly; In consequence of the Truth of this Proposition, and of the Importance of it to the Salvation of Souls, and to the Peace and Unity of the Christian Church, they ought to produce express Mention of the Roman Catholick Church, in the Ancient Creeds of the Christian Church. For if this Proposition, That the Roman Church is the Catholick, be true; it was always so, and always of the greatest Importance to the Salvation of Men, and the Peace and Unity of the Christian Church: and if it were so, and always believed to be so, by the Christian Church, as they pretend; What reason can be imagin'd, why the Ancient Christian Church should never say so, nor put an Article of such Consequence and Importance in express Words in their Creeds; nor why they should not have used the Style of Roman Catholick, as familiarly then, as they do now in the Roman Church? A plain Evidence that this is a new Style which they use, when they give themselves the Title of the Roman Catholick Church; and that the Ancient Christian Church knew better, than to call one Part of the Catholick Church the Whole. I am sure, that AEneas Sylvius (who was afterwards Pope Pius the Second) says, that before the Council of Nice, little respect was had to the Roman Church. But how does this consist with their present Pretence, that the Roman Church is, and always hath been the Catholick Church; and that the Bishop of Rome is by Christ's appointment, the Supream Pastor, and Visible Head of the whole Christian Church? Is it possible that this should be believed in the Christian Church before the Council of Nice; and yet little respect to be had at that time to the Roman Church? This indeed was said by AEneas Sylvius, before he sate in the Infallible Chair; but is never the less true for that.
5ly. The next step of their Method is, That the Roman Church is Infallible; and by this means They have a certain remedy against Heresie, and a Judge of Controversies, from which there is no Appeal, which We want in Our Church. And this is a Glorious Priviledge indeed, if they could prove that they had it, and that it would be so certain a remedy against Heresie, and give a final Decision to all Controversies. But there is not one tittle of all this, of which they are able to give any tenable Proof: For,
1. All the pretence for their Infallibility relyes upon the truth of the former Proposition, That the Church of Rome is the Catholick Church, and That they say is Infallible: And I have already shewn, that That Proposition is not only destitute of any good Proof, but is as evidently false, as that a Part of a thing is the Whole.
2. But supposing it were true, That the Roman Church were the Catholick Church; yet it is neither evident in it self, nor can be proved by them, that the Catholick Church of every Age is Infallible, in deciding all Controversies of Religion. It is granted by all Christians, that our Saviour and his Apostles were Infallible, in the delivery of the Christian Doctrine; and they proved their Infallibility by Miracles; and this was necessary at first for the Security of our Faith: but this Doctrine being once Delivered and Transmitted down to us in the Holy Scriptures, Written by the Evangelists and Apostles, who were Infallibly assisted by the Holy Ghost; we have now a certain and Infallible Rule of Faith and Practice, which, with the assistance and instruction of those Guides and Pastors which Christ hath appointed in his Church, is sufficiently plain in all things necessary. And as there is no evidence of the Continuance of Infallibility in the Guides and Pastors of the Church, in the Ages which followed the Apostles; because Miracles are long since ceased: so there is no need of the Continuance of it, for the Preservation of the True Faith and Religion; because God hath sufficiently provided for that, by that Infallible Rule of Faith and Manners which he hath left to his Church in the Holy Scriptures, which are every way sufficient and able to make both Pastors and People wise unto Salvation.
3. As for a certain Remedy against Heresie, it is certain God never intended there should be any; no more than he hath provided a certain Remedy against Sin and Vice; which surely is every whit as contrary to the Christian Religion, and therefore as fit to be provided against, as Heresie: But it is certain in Experience, that God hath provided no certain and effectual Remedy against Sin and Vice; for which I can give no other reason, but that God does that which He thinks best and fittest, and not what We are apt to think to be so. Besides that Infallibility is not a certain Remedy against Heresie. The Apostles were certainly Infallible; and yet they could neither prevent nor extinguish Heresie; which never more abounded than in the Apostles Times. And Saint Paul expresly tells us, 1 Cor. 1. 19. That there must be Heresies; that they which are approved may be made manifest. And St. Peter, the 2 Epist. 2. 1. That there should be false Teachers among Christians, who should privily bring in damnable Heresies; and that many should follow their pernicious ways. But now if there must be Heresies; either the Church must not be Infallible, or Infallibility in the Church is no certain Remedy against them.
I proceed to the next Step they make viz.
6ly. That Christ hath always a Visible Church upon Earth; and that They can shew a Church, which from the time of Christ and his Apostles, hath always made a Visible Profession of the same Doctrines and Practices which are now believed and practised in the Church of Rome; but that We can shew no Visible Church, that from the time of Christ and his Apostles, hath always opposed the Church of Rome in, those Doctrines and Practices which we now revile and find fault with in their Church.
That Christ hath always had, and ever shall have to the end of the World, a Visible Church, Professing and Practising his True Faith and Religion, is agreed on both sides: But We say, that he hath no where promised, that This shall be free from all Errors and Corruptions in Faith and Practice. This the Churches Planted by the Apostles themselves were not, even in Their times, and during Their abode amongst them; and yet they were true parts of the Christian Catholick Church. In the following Ages, Errors and Corruptions and Superstitions did by degrees creep in and grow up, in several parts of the Church; as St. Austin, and others of the Fathers complain of their Times. Since that several Famous Parts of the Christian Church, both in Asia and Africa, have not only been greatly corrupted, but have Apostatiz'd from the Faith; so that in many Places there are hardly any Footsteps of Christianity among them. But yet still Christ hath had in all these Ages a Visible Church upon Earth; tho' perhaps no Part of it at all times free from some Errors and Corruptions; and in several Parts of it, great Corruptions both in Faith and Practice; and in none I think more and longer, than in the Church of Rome, for all she boasts her self like Old Babylon, Isa. 47. 7, 8. That she is a Lady for ever; and says in her heart, I am, and none else besides me; And like the Church of Laodicea, Revel. 3. 17. which said, I am rich, and increased with Goods, and have need of nothing; When the Spirit of God saith, that she was wretched, and miserable, and poor, and blind, and naked; and knew it not.
Thus the Church of Rome boasts; that She hath in all Ages been the True Visible Church of Christ (and none besides her) free from all Errors in Doctrine, and Corruptions in Practice; and that from the Age of Christ and his Apostles, she hath always professed the same Doctrines and Practices which she does at this day. Can any thing be more shameless than this? Did they always believe Transubstantiation? Let their Pope Gelasius speak for them; who expresly denies, that in the Sacrament there is any Substantial change of the Bread and Wine into the Body and Blood of Christ. Was this always an Article of their Faith, and necessary to be believed by all Christians? Let Scotus, and several other of their Schoolmen and Learned Writers speak for them. Was Purgatory always believed in the Roman Church, as it is now defined in the Council of Trent? Let several of their Learned Men speak. In what Father, in what Council before that of Trent, do they find Christ to have Instituted just Seven Sacraments, neither more nor less? And for Practices in their Religion, they themselves will not say, that in the Ancient Christian Church the Scriptures were with-held from the People, and lockt up in an Unknown Tongue; and that the Publick Service of God, the Prayers and Lessons were Read, and the Sacraments Celebrated, in an Unknown Tongue; and that the Sacrament of the Lords Supper was given to the People only in one Kind. Where do they find in Holy Scripture, or in the Doctrine and Practice of the Ancient Christian Church, any Command or Example for the Worship of Images; for the Invocation of Saints and Angels and the Blessed Virgin; which do now make a great part of their Religion? Nay, is not the Doctrine of the Scriptures, and of the Ancient Fathers plainly against all these Practices? With what face then can it be said, That the Church of Rome hath made a constant Visible Profession of the same Faith and Practice in all Ages, from the time of Christ and his Apostles? Or would the primitive Church of Rome, if it should now visit the Earth again, own the present Church of Rome to be the same in all Matters of Faith and practice, that it was when they left it?
And whereas they demand of Us, to shew a Visible Church from the time of Christ and his Apostles, that hath always opposed the Church of Rome, in those points of Doctrine and Practice which we Object to them; what can be more impertinent than this Demand? When they know that in all these Points we charge them with Innovations in Matters of Faith and Practice, and say that those things came in by degrees, several Ages after the Apostles time, some sooner, some later; as we are able to make good, and have done it. And would they have us shew them a Visible Church, that opposed these Errors and Corruptions in their Church, before ever they appeared? This we do not pretend to shew. And supposing they had not been at all opposed, when they appeared, nor a long time after, not till the Reformation; yet if they be Errors and Corruptions of the Christian Doctrine, and contrary to the Holy Scriptures, and to the Faith and Practice of the Primitive Church; there is no Prescription against Truth. 'Tis never too late, for any Church to reject those Errors and Corruptions, and to reform it self from them.
The bottom of all this Matter is, they would have us to shew them a Society of Christians, that in all Ages hath preserved it self free from all such Errors and Corruptions as we charge them withall; or else we deny the Perpetual Visibility of the Catholick Church. No such matter. We say the Church of Christ hath always been Visible in every Age since Christ's time; and that the several Societies of Christians, professing the Christian Doctrine and Laws of Christ, have made up the Catholick Church; some parts whereof have in several Ages fallen into great Errors and Corruptions; and no part of the Catholick, into more and greater, than the Church of Rome. So that it requires the utmost of our Charity to think that they are a true, tho a very unsound and corrupt Part of the Catholick Church of Christ.
We acknowledge likewise, that We were once involved in the like Degeneracy; but by the mercy of God, and pious care and prudence of those that were in Authority, are happily rescued out of it: and tho' we were not out of the Catholick Church before; yet since our Reformation from the Errors and Corruptions of the Church of Rome, we are in it upon better Terms, and are a much sounder Part of it; and I hope, by the Mercy and Goodness of God, we shall for ever continue so.
So that to the Perpetual Visibility of Christ's Church, it is not necessary, that the whole Christian Church, or indeed that any Part of it should be free from all Errors and Corruptions. Even the Churches planted by the Apostles in the Primitive Times were not so. St. Paul reproves several Doctrines and Practices in the Church of Corinth, and of Colosse, and of Galatia; and the Spirit of God, several Things in the Seven Churches of Asia: and yet all these were true Parts and Members of the Catholick Church of Christ, notwithstanding these Faults and Errors; because they all agreed in the Main and Essential Doctrines of Christianity. And when more and greater Corruptions grew upon the Church, or any part of it; the greater reason and need there was of a Reformation. And as every particular Person hath a right to reform any thing that he finds amiss in himself, so far as concerns himself; so much more every National Church hath a Power within it self, to reform it self from all Errors and Corruptions, and by the Sanction of the Catholick Authority to confirm that Reformation; which is our Case here in England. And whatever part of the Church, how great and eminent soever, excludes from her Communion such a National Church, for reforming her self from plain Errors and Corruptions, clearly condemned by the Word of God, and by the Doctrine and Practice of the Primitive Christian Church, is undoubtedly Guilty of Schism. And this is the Truth of the Case between us and the Church of Rome. And no blind talk about a Perpetual Visible Church can render Us guilty of Schism, for making a Real Reformation; or acquit Them of it, for casting us out of their Communion for that Cause.
7. And Lastly, (to mention no more) they pretend, that we delude the People, by laying too much stress upon Scripture, and making it the only Rule of Faith and Manners: whereas Scripture and Tradition together make up the entire Rule of Faith; and not Scripture Interpreted by every Mans private Fancy, but by Tradition carefully preserved in the Church. So that it ought to be no wonder, if several of their Doctrines and Practices cannot be so clearly made out by Scripture, or perhaps seem contrary to it, as it may be expounded by a private Spirit, but not as Interpreted by the Tradition of the Church, which can only give the true Sense of Scripture. And therefore they are to understand, that several of those Doctrines and Practices, which we Object against, are most clearly proved by the Tradition of their Church, which is of equal Authority with Scripture.
In this Objection of theirs, which they design for the Cover of all their Errors and Corruptions, there are several things distinctly to be considered, which I shall do as briefly as I can.
First, Whereas it is suggested, That We delude the People, by laying too much stress upon the Scriptures, (which certainly we cannot well do, if it be the Word of God) it ought to be considered, whether They do not delude and abuse them infinitely more, in keeping the Scriptures from them, and not suffering them to see That, which they cannot deny to be at least a considerable Part of the Rule of Christian Doctrine and Practice. Doth it not by this dealing of theirs appear very suspicious, that they are extreamly afraid that the People should examine their Doctrine and Practice by this Rule? For what other Reason can they have to conceal it from them?
Secondly, Whereas they affirm, that Scripture alone is not the Rule of Christian Faith and Practice; but that Scripture, and Oral Tradition preserved in the Church, and delivered down from hand to hand, makes up the entire Rule: I would fain know whence they learn'd this new Doctrine of the Rule of Faith? I know that the Council of Trent declares it for the Rule they intend to proceed upon and make use of, for the Confirmation and Proof of their following Determinations and Decrees. But did any of the ancient Councils of the Christian Church lay down this Rule, and proceed upon it? Did not Constantine the Emperour, at the opening of the First General Council, lay the Bible before them, as the only Rule, according to which they were to proceed; and this with the Approbation of all those Holy Fathers that were assembled in that Council? And did not following Councils proceed upon the same Rule? Do any of the ancient Fathers ever mention any Rule of Christian Faith and Practice, besides the Holy Scriptures, and the ancient Creed; which, because it is an Abridgment of the necessary Articles of Christian Faith contained in the Holy Scriptures, is by them frequently called the Rule of Faith? Do not the same Fathers frequently and expresly say, That the Scriptures are a perfect Rule, and that all things are plainly contained in them, which concern Faith and Life; and that whatever cannot be proved by Testimony of Scripture, is to be rejected? All this I am sure I can make good, by innumerable express Testimonies of the ancient Fathers, which are well known to those that are versed in them. By what Authority then hath the Council of Trent set up this new Rule, unknown to the Christian Church for 1500 Years? and who gave them this Authority? The plain truth is, the necessity of it, for the Defence of the Errors and Corruptions which they had embraced, and were resolved not to part with, forced them to lengthen out the Rule; the old Rule of the Holy Scriptures being too short for their purpose.
Thirdly, Whereas they pretend, that Holy Scripture, as expounded by a private Spirit, may not seem so favourable to some of their Doctrines and Practices; yet, as interpreted by Tradition, which can only give the true Sense of Scripture, it agrees very well with them: I suppose they mean, that whereas a private Spirit would be apt to understand some Texts of Scripture, as if People were to search and read the Scripture; Tradition interprets those Texts in a quite other Sense, that People are not to be permitted to read the Holy Scriptures. A private Spirit would be apt to understand St. Paul's Discourse, in the 14th of the 1st to the Corinthians, to be against Celebrating Prayer and the Service of God in an unknown Tongue, as being contrary to Edification, and indeed to common Sense: For he says, If one should come, and find them speaking and praying in an unknown Tongue; will they not say, Ye are mad? But now Tradition, which only knows how to give the true Sense, can reconcile this Discourse of St. Paul very easily with the Practice of the Church of Rome in this matter. And so likewise the Epistle of St. Paul to the Colossians, with the Worship of Angels; and the Epistle to the Hebrews, with offering the Propitiatory Sacrifice of Christ in the Mass a Thousand times every Day. And to give but one Instance more; Whereas a Man by his private Spirit would be very apt to understand the Second Commandment to forbid all Worship of Images; Tradition discovers the meaning of this Commandment to be, that due Veneration is to be given to them. So that at this rate of interpreting Scripture by Tradition, it is impossible to fix any Objection from Scripture, upon any Doctrine or Practice which they have a mind to maintain.
Fourthly, Whereas they pretend the Tradition of their Church, delivered from the Mouth of Christ, or dictated by the Holy Spirit, and brought down to them, and preserved by continnal Succession in the Church, to be of equal Authority with the Word of God; for so the Council of Trent says, That the Holy Synod doth receive and venerate these Traditions, with equal pious Affection and Reverence, as they do the written Word of God: This we must declare against, as unreasonable in it self, to make Tradition, conveyed by Word of Mouth from one to another, through so many Ages, and liable to so many Mistakes and Miscarriages, to be, at the distance of 1500 Years, of equal Certainty and Authority with the Holy Scriptures, carefully preserved and transmitted down to us; because this (as I said before) is to make common Rumor and Report of equal Authority and Certainty with a written Record. And not only so; but hereby they make the Scriptures an imperfect Rule; contrary to the declared Judgment of the ancient Fathers and Councils of the Christian Church; and so, in truth, they set up a new Rule of Faith, whereby they change the Christian Religion. For a new Rule of Faith and Religion makes a new Faith and Religion. This we charge the Church of Rome with, and do challenge them to shew this new Rule of Faith, before the Council of Trent; and consequently, where their Religion was before that Council; to shew a Religion, consisting of all those Articles, which are defined by the Council of Trent as necessary to Salvation, and established upon this new Rule, professed by any Christian Church in the World before that time. And as they have pitch'd upon a new Rule of Faith; so it is easie to see to what End. For take Pope Pius IV. his Creed, and we may see where the Old and New Religion parts; even at the end of the Twelve Articles of the Aplostles Creed, which was the ancient Christian Faith; to which are added in Pope Pius his Creed Twelve Articles more, defined in the Council of Trent, and supported only by Tradition. So that as the Scripture answers for the Twelve old Articles, which are plainly contained there; so Tradition is to answer for the Twelve new ones. And therefore the matter was calculated very exactly, when they make Tradition just of equal Authority with the Scriptures; because as many Articles of Their Faith were to be made good by it, and rely upon it, as those which are proved by the Authority of Scripture. But that Tradition is of equal Authority with the Scriptures, we have nothing in the whole World for it, but the bare Assertion of the Council of Trent.
I should now have added some other Considerations, tending to confirm and establish us in our Religion, against the Pretences and Insinuations of Seducing Spirits: But I shall proceed no farther at present.
The Tenth Sermon, as number'd, follows.
THere is a mistake in Numbering of these Sermons. The Tenth should be called the Ninth, and so on to the end. For there are but Fifteen Sermons in this Volume, and should be no more.