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Ninth

Proof.

9. ALL the Religions, and all the Sects in the World, fays Mr. L. in Private Judgment, p. 181, are Built upon the Dispute betwixt thefe Two: Whether Men are to Govern themselves, by their own Private Judgment, in their Faith or Religion; or to be determin'd by the Authority of others? The First of thefe in Practice, we think Abfolutely repugnant both to Chriftian Humility, and to Common Senfe. To Chriftian Humility; For, whoever, in point of Religion, will Depend upon his own Judgment only, prefers it Evidently before that of any others: that, is, he makes himfelf Wifer in matters of Religion, than all the World. To Common Senfe For, does not this inform us, that, every Man is not the most Competent Judge, in Point of Religion; nor the most unlikely to be Mistaken ? If I know my felf to be, hort-fighted, must I rather Truft my own Eyes,than any Man's elfe? Is it Prudence to do it? Or, is it not Evidently Repugnant to Common Senfe? Muft a Child ten or twelve Years old, an illiterate Woman, or a Man as Ignorant as She, think themfelves better Judges of Controverfy, than the most Able Divines of their own Communion?

THIS feems fo manifeft: that generally all Men' in Practice (fome Few only excepted of Lucifer's Breed) have fo much Wit, as to fubmit their judgment to Authority. And, if Authority may be rely'd upon; Do not thofe take the fureft Method, who give the Preference to that, which is the best Establisht upon Earth: I mean, to the Standing Church of All Ages, to which the Son of God entrusted all the Myfteries of his Religion?

10. To be in the Communion of Saints, in Tenth Proof. the Holy Catholick Church, is One necessary Step towards Salvation. And in this, the Advantage is clearly in the Ancient Communion. For it is granted on both Sides, that her Adherents are Members of the Catholick ChurchBut it is not granted on both Sides, that her Adverfaries can be fo. If you tell me, we are in the most Corrupted Part of the Church. I Anfwer, 1. Reformers fhould never be heard, unless they bring Unquestionable Evidence. 2. The Accufation, here is Impertinent. For, is not a Bad Ship, on the Main Sea, better than None? Is it not better to be In any Part of the Catho liek Church, than to be quite Out of it?

§. II.

Of Mr. L's Common Argument, to fright Women and Children, p. 98. and of Supremacy.

I.

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Otwithstanding the Parfon's zealous Declamations; it may happen that his Congregation does not think us Guilty of any Errours, contrary to plain Scripture. And feeing this is their only Rule of Faith, they will eafily acquit us from the Guilt of Damnable Errours: from which, the Church of All Ages never Excused any, who Rejected her Definitions of Faith. If fo: Mr. L's Common Argument, without any Danger of Uncharitablenefs, may have weight with Perfons of better

Senfe,

Senfe, than either Women or Children, viz. You Proteftants far, it is poffible for a Papift to be Saved: But we fay, it is Impoffible for a Proteftant to be Saved: Therefore it is fafer being on our fide: Or, You hold, that our Errors are not, of themselves, great and Damnable: But we hold and prove, that yours are fo: Therefore it is fafer being on our fide.

2. IF Proteftants, to Juftifie the Reformation, chufe rather to fay, we hold Errors contrary to the plain, and evident Senfe of Scripture; the Argument will stand thus: You Proteftants, fay, that Papifts are in the Communion of the Catholick Church: But we lay, (and prove) that you are not: Therefore it is fafer being on our fide, And, when Mr. L. has Confuted many fuch Arguments, as (I fuppofe) these are: he may hope, in Time, to be a Match for Euclid.

3. BUT, is not the Security of the Ancient Communion Abated by this, that all the Oriental Schifmaticks difown the Pope's Supremacy: and in this are true Proteftants, as Mr. L. calls them, p. 196?

I ANSWER, Firft, The Great Turk and all his Mufflemen may Enter upon the Roll of Mr. L's true Proteftants. For I never heard, that they own'd the Pope's Supremacy. And fo many Turbants will make a Formidable Figure, and fwell vaftly the Proteftant Lift. Especially if we take into it, as we may very well do, all the Infidels in America, and all the fews in Africa, Afia, and Europe.

Secondly, WHAT Schifmaticks, ever Confefs'd the Authority of the Church? What Rebels, ever acknowledg'd the Authority of the Prince? That is,what Rebels were ever fo Impudent,as to

call

call themselves Rebels? Or Schifmaticks fo flamingly Wicked, as to call themselves Schismaticks?

Thirdly, THE Catholick Church, was never yet one half of the World; nor is ever necessarily, one half of Chriftendom. So, fhe would always have been Caft, if Religion were to be Decided, by taking the Votes of Mankind.

Fourthly, CHRISTIAN Diffenters, Protest too late against the Pope's Supremacy, which both their Ancestors, and the Firft General Councils have acknowledg'd. Dr. (1) Heylin gives a Catalogue of Threefcore and fix Bishops of Canterbury, for the fpace of Nine hundred years, from the first Erection of that See: of fifty fix Archbifhops of York, from St. Paulinus, anno 622. of Seljey or Chichester, fifty eight of Coventry and Lichfield, fixty four of Dorchester and Lincoln, fifty of London feventy four, from St. Melitus, anno 604: of Rochester fixty five, from St. Fuftus, anno 604; to Bishop Fisher, anno 1536: of Winchefter fifty fix, from St. Birinus: of Worcester, fixty nine: of Lindisfarne and Durham fifty feven, from St. Aidanus, anno 635, &c. Can any of these be Enter'd upon the Lift of Mr. L's true Proteftants? If not: he puts in his Caveat, above a thousand years too late: And is far enough from Abating the Security of the Ancient Communion.

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Fifthly, As it is Certain, that the Church in Rome in Communion with the See of Rome, was once the Communionly Visible Church of Christ upon Earth: Catholick So it is alfo Certain, that fhe was fo, even after Church the Bishops of Rome claim'd a Spiritual Supremacy fince the

() Help to Hiftory, p. 70. &c. anno 1680.

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over all the Faithful. That this was from the Beginning, will appear hereafter. But to take only what Mr. L. grants: He wonld have us Believe, p. 108, that Pope Boniface III. was made (by the Emperor Phocas) Univerfal BiShop, in the Beginning of the Seventh Century; that is, three Years after St. Gregory's Deceafe, which happen'd, ammo 604. And fetting afide the Authority of Hudibras, I do not fee that Pope Boniface merited very much any Exorbitant Ad: dition of his Power: feeing his Predeceffor St Gregory had acknowledg'd Phocas, and written obligingly to him after Mauritius's Death. However, Thus, fays Mr. L. the Supremacy, now Claim'd by Rome, was introduced, and has been maintain'd pro viribus ever fince. It is granted on all fides,that when St. Gregory fent Miffioners, for the Converfion of the English from Idolatry; the Church in Communion with the See of Rome, was the only Vifible Church of Chrift upon Earth. And we do not find in Hiftory, that any Nations in Chriftendom left the Communion of Boniface III, notwithstanding his Pretended Univerfal Tyranny. Where then was the Visible Church, if it was not in his Communion? Or, how came all the Bishops in the Chriftian World to be fo forgetful both of their Faith and their Privileges, as to fubmit at once to this horrible Ufurpation? Why did none of the Oriental Patriarchs, at least when Phocas was Murther'd by his Succeffor Heraclius, anno 610, Proteft againft it? Why did no other Metropolitans in Afia, Europe and Africa, Oppofe fo wicked an Attempt? And, to come nearer home; what made fo many of our own Arch-bishops of Canterbury (not to mention

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