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Being of a Church; and therefore cannot dea

pend on the Authority of the Church. 8. The Church of Rome enjoyneth to believe Transubstantiation, and to profess that which is falfe. For there is Scripture and Tradition for the presence of the Body and Blood of Christ in the Eucharift; but neither Scripture nor Tradition for Transubstantiation, viz. for abolishing the Ele

ments.

But the Church of Rome injoyns to believe it. Therefore it enjoyns to believe that, for which

there is neither Tradition nor Scripture. Witness the Fathers that own the Elements

after Consecration. 9. The Council of Trent enjoyneth to believe that Christ instituted a new Pasover to be sacrificed as well as represented, commemorated, and offered in the Eucharift; de Sacrific. Mile, cap. 1. which is false: For the Sacrifice of Christ's Cross is commemora

ted, represented, and offered as ready to be slain in and by the Eucharift ; but not slain, and

therefore not sacrific'd in it and celebrating it. And therefore when it is said there, C. II. Quòd

in Misa Christus incruentè immolatur, if it be meant properly, it is a contradiction for that which hath Blood is not facrificed but by Thedding the Blood of it; if figuratively, it fignifies no more than that which I have said, that it is represented, commemorated, and of

fered as slain. And therefore all parts agreeing to this, the

Church of Rome requiring more is guilty of the Schism, that comes by refusing it. For the propitiation of the Sacrifice of the Euchacharift is the propitiation of Christ's Cross purchased for them that are qualified.

10. The

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10. The Council of Trent commends the Mass without the Communion, cap. 6. wherein it erreth, For the Communion being the restoring of the

Covenant of Baptism after sin, the want of it without the desire of it is to be lamented, not commended; as destructive of the means

of Salvation. 11. There is neither Scripture nor Tradition for praying to Saints departed, nor any evidence that they hear our Prayers. Therefore it evidences a carnal Hope, that God

will abate of the Covenant of our Baptism, which is the condition of our Salvation, for

their fakes.

12. To pray to them for those things which only. God can give (as all Papists do) is by the proper sense of their words downright Idolatry. If they say their meaning is by a figure only to

desire them to procure their requests of God; How dare any Christian truft his Soul with that Church, which teaches that which must needs be Idolatry in all that understand not

the Figure ? 13. There is neither Scripture nor Tradition for worshipping the Cross, the Images and Reliques of Saints, Therefore it evidences the same carnal Hope,

that God will abate of his Gofpel for such Bribes. Which is the Will-Worship of Mafses, Pilgrimages, and Indulgences to that

purpose. 11 14. Neither Scripture nor Tradition is there for the removing any Soul out of Purgatory unto the Beatifical

Vision before the day of Judgment. “Therefore the same carnal Hope, is seen in the

Will-worship of Masses, Indulgences, Pilgrimages, and the like, for that purpose: And Z

that

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that destructive to the Salvation of all that believe that the guilt of their Sins is taken away by submitting to the Keys before they be contrite, and the temporal penalty remain

ing in Purgatory paid by these Will-worships. 15. Both Scripture and Tradition condemn the deposing of Princes, and acquitting their Subjects of their Allegiance, and enjoyning them to take Arms for them whom the Pope substitutes. And this Doctrine is not only false, but in my

Opinion properly Heresy, yet pra&ticed by so many Popes. The Church may be divided, that Salvation may

be had on both sides. Instances. The Schisms of the Popes. The Schism

of Acacius. The Schism between the Greeks

and the Latins. I hold the Schism for the Reformation to be of

this kind. But I do not allow Salvation to any that shall

change, having these Reasons before him ; tho' I 'allow the Reformation not to be perfeet in some points of less moment, as prayer for the dead, and others. Remember always that the Popish Church of Eng

land con never be Canonically governed being

immediately under the Pope. 16. There is both Scripture and Tradition for the Scriptures and Service in a known Tongue ; and for the Eucharist in both kinds. How then can any Christian trust his Soul with

that Church, which hath the conscience to bar him of such helps provided by God?

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PAR

P À P. II.

Mr. Chillingworth's * Letter of the In

fallibility of the Church of Rome, or of that Doctrine which teaches the Řoman Church to be the Guide of Faith, taken from the prinied Copy in the Preface 10 a Book entituled, Certamen Religiosum, or a Dispute between a Papist and a Protestant, Oc. Oxford, printed 1704.

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IV E me leave to think it strange, and not får

from a Prodigy, That this Doctrine of the Roman Church being the Guide of Faith (if it be true Doétrine) should not either be known to the Four Evangelifts ; or if it were known to them, that being wise and good Men, they should either be fo envious of the Church's Happiness, or To forgetful of the Work they took in hand (which was to write the whole Gospel of Christ) as that not so much as One of them should mention, fo much as once, this fo necessary a part of the Gospel, without the belief whereof there is no Salvation, and with the belief whereof (unless Men are fnatch'd away by sudden Death ) there can

* See also his Discourses against the Infallibility of the Roy man Church among the addicional Discourses of Mr. Chilling morth priated at the end of his works, in 460. 1687

hardly

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hardly be any Damnation. It is evident, they do all of them speak with one consent very plainly in many things of small importance in comparison thereof, and is it credible (or indeed poflible) that without Consent or rather a Conspiracy, they should be so deeply filent concerning this Unum Necessarium, One Thing Necessary ? You may believe it, if you can; for my part I cannot, unless I see demonstration for it. For if you say, they fend us to the Church, and consequently to the Church of Rome, this is to suppose that which can never be proved, That the Church of Rome is the only Church ; and without this fuppofal upon any

Division of the Church, I am as far to seek for a Guide of my Faith as ever.

As for Example, in the great Division of the Church, when the whole World wondered (saith St. Ferom) that it was become Arian, when Liberius Bishop of Rome (as St. Athanasius, St. Ferom, and St. Hilary testiły) subscribed to the Heresy, and joined in Communion with them ; Or in the Division of the Greek and Roman Churches, about the Procession of the Holy Ghost, when either side was the Church to it felf, and each Heretical and Schismatical to the other : What direction could I, an ignorant Man, have then found from that Text of Scripture (Unless he hear the Church, let him be unto him as an Heathen and a Publican) or (Upon this Rock will I build my Church, and the Gates of Hell shall not prevail against it.) Again, Give me leave to wonder

, that neither St. Paul writing to the Romans should not so much as intimate this their Privilege of Infallibility, but rather on the contrary put them in fear (in the 11th Chap.) That they as well as the Fews, are in danger of falling away. That St. Peter, the pretended Do&tor of Rome, writing two Catholick Epistles mentioning his departure, should not fa

much

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