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Being of a Church; and therefore cannot des pend on the Authority of the Church. 8. The Church of Rome enjoyneth to believe Tranfubftantiation, and to profefs that which is falfe. For there is Scripture and Tradition for the prefence of the Body and Blood of Chrift in the Eucharift; but neither Scripture nor Tradition for Tranfubftantiation, viz. for abolishing the Ele


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 Confecration.

9. The Council of Trent enjoyneth to believe that Chrift inftituted a new Passover to be facrificed as well as reprefented, commemorated, and offered in the Eucharift; de Sacrific. Misse, cap. 1. which is falfe:

For the Sacrifice of Chriff's Crofs is commemorated, reprefented, and offered as ready to be flain in and by the Eucharift; but not flain, and therefore not facrific'd in it and celebrating it. And therefore when it is faid there, c. 11. Quòd in Miffa Chriftus incruentè immolatur, if it be meant properly, it is a contradiction; for that which hath Blood is not facrificed but by fhedding the Blood of it; if figuratively, it fignifies no more than that which I have faid, that it is represented, commemorated, and offered as flain.

And therefore all parts agreeing to this, the Church of Rome requiring more is guilty of the Schifm, that comes by refufing it. For the propitiation of the Sacrifice of the Euchacharift is the propitiation of Chrift's Cross purchased for them that are qualified.

10. The

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

Covenant of Baptifm after fin, the want of it without the defire of it is to be lamented, not commended; as deftructive 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 Baptifm, which is the condition of our Salvation, for their fakes.

12. To pray to them for thofe things which only. God can give (as all Papifts do) is by the proper fense of their words downright Idolatry.

If they fay their meaning is by a figure only to defire them to procure their requests of God; How dare any Christian trust his Soul with that Church, which teaches that which muft 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 fame carnal Hope, that God will abate of his Gofpel for fuch Bribes. Which is the Will-Worship of MafJes, Pilgrimages, and Indulgences to that



14. Neither Scripture nor Tradition is there for the removing any Soul out of Purgatory unto the Beatifical Vifion before the day of Judgment. Therefore the fame carnal Hope is feen in the Will-worship of Maffes, Indulgences, Pilgrimages, and the like, for that purpose: And



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that destructive to the Salvation of all that believe that the guilt of their Sins is taken away by fubmitting to the Keys before they be contrite; and the temporal penalty remaining in Purgatory paid by thefe Will-worships. 15. Both Scripture and Tradition condemn the depofing of Princes, and acquitting their Subjects of their Allegiance, and enjoyning them to take Arms for them whom the Pope fubftitutes.

And this Doctrine is not only false, but in my Opinion properly Herefy, yet practiced by fo many Popes.

The Church may be divided, that Salvation may
be had on both fides.
Inftances. The Schifms of the Popes. The Schifm
of Acacius. The Schifm between the Greeks
and the Latins.

I hold the Schifm for the Reformation to be of
this kind.

But I do not allow Salvation to any that shall
change, having thefe Reasons before him;
tho' I allow the Reformation not to be per-
fect in fome points of lefs 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 Eucharift in both kinds.

How then can any Chriftian truft his Soul with that Church, which hath the conscience to bar him of fuch helps provided by God?


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Mr. Chillingworth's Letter of the Infallibility of the Church of Rome, or of that Doctrine which teaches the Roman Church to be the Guide of Faith, taken from the printed Copy in the Preface to a Book entituled, Certamen Religiofum, or a Dispute between a Papift and a Proteftant, &c. Oxford, printed 1704.



IVE me leave to think it strange, and not far from a Prodigy, That this Doctrine of the Roman Church being the Guide of Faith (if it be true Doctrine) fhould not either be known to the Four Evangelifts; or if it were known to them, that being wife and good. Men, they fhould either be fo envious of the Church's Happiness, or fo forgetful of the Work they took in hand (which was to write the whole Gofpel of Chrift) as that not fo much as One of them fhould mention, fo much as once, this fo neceffary a part of the GoIpel, without the belief whereof there is no Salvation, and with the belief whereof (unless Men are fnatch'd away by fudden Death) there can

See alfo his Difcourfes against the Infallibility of the Roman Church among the additional Difcourfes of Mr. worth printed at the end of his Works, in 4to. 1687.)

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hardly be any Damnation. It is evident, they do all of them fpeak with one confent very plainly in many things of fmall importance in comparifon thereof, and is it credible (or indeed poffible) that without Confent or rather a Confpiracy, they fhould be fo deeply filent concerning this Unum Neceffarium, One Thing Neceffary? You may believe it, if you can; for my part I cannot, unless I fee demonftration for it. For if you fay, they fend us to the Church, and confequently to the Church of Rome, this is to fuppofe that which can never be proved, That the Church of Rome is the only Church; and without this fuppofal upon any Divifion of the Church, I am as far to feek for a Guide of my Faith as ever. As for Example, In the great Divifion of the Church, when the whole World wondered (faith St. Jerom) that it was become Arian, when Liberius Bifhop of Rome (as St. Athanafius, St. Jerom, and St. Hilary teftify) fubfcribed to the Herefy, and joined in Communion with them; Or in the Divifion of the Greek and Roman Churches, about the Proceffion of the Holy Ghoft, when either fide was the Church to it felf, and each Heretical and Schifmatical to the other: What direction could I, an ignorant Man, have then found from that Text of Scripture (Unlefs be bear 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 fhould not fo 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 Doctor of Rome, writing two Catholick Epiftles mentioning his departure, fhould not fo


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