perfidious butcher, Charles IX. of France? To say nothing of our own bloody Queen Mary, not much inferior to them. See in Europe, in America, in the uttermost parts of Asia, the dungeons, the racks, the various tortures of the Inquisition, so unhappily styled the House of Mercy! Yea, such mercy as is in the fiends of hell! Such mercy as the natives of Ireland in the last century, showed to myriads of their Protestant countrymen! Such is the mercy which the doctrine of the Church of Rome very naturally inspires!

Lastly, the doctrine of the Church of Rome has a natural tendency to destroy Truth from off the earth. What can more directly tend to this, what can more incite her own members to all lying and falsehood, than that precious doctrine of the Church of Rome, That "no faith is to be kept with heretics?" Can I believe one word that a man says, who espouses this principle? I know it has been frequently affirmed, that the Church of Rome has renounced this doctrine. But I ask, When or where? By what public and authentic act, notified to all the world? This principle has been publicly and openly avowed by a whole council, the ever-renowned council of Constance : (an assembly never to be paralleled, either among Turks or Pagans, for regard to justice, mercy, and truth!) But when and where was it as publicly disavowed? Till this be done in the face of the sun, this doctrine must stand before all mankind as an avowed principle of the Church of Rome.

And will this operate only toward heretics? Toward the supposed enemies of the Church? Nay, where men have once learned not to keep faith with heretics, they will not long keep it towards Catholics. When they have once overleaped the bounds of truth, and habituated themselves to lying and dissimulation, toward one kind of men, will they not easily learn, to behave in the same manner toward all men? So that instead of putting away all lying, they will put away all truth! And instead of having no guile found in their mouth, there will be found nothing else therein!

Thus naturally do the principles of the Romanists tend to banish truth from among themselves. And have they not an equal tendency to cause lying and dissimulation among those that are not of their communion; by that Romish principle, that force is to be used in matters of religion? That if men are not of our sentiments, of our church, we should thus compel them to come in? Must not this, in the very nature of things, induce all those over whom they have any power, to dissemble, if not deny those opinions, who vary ever so little from what that church has determined? And if a habit of lying and dissimulation is once formed, it will not confine itself to matters of religion. It will assuredly spread into common life, and tincture the whole conversation.

Again, Some of the most eminent Roman casuists (whose books are duly licensed by the heads of the church) lay it down as an undoubted maxim, That although malicious lies are sins, yet" officious lies, that is, lies told in order to do good, are not only innocent, but meritorious." Now what a flood-gate does this open for falsehood of

every kind! Therefore, this doctrine likewise has a natural tendency to banish truth from the earth.

One doctrine more of the Romish church, must not here be passed over, I mean that of Absolution by a priest, as it has a clear, direct tendency to destroy both justice, mercy, and truth, yea, to drive all virtue out of the world. For if a man (and not always a very good man) has power to forgive sins: if he can, at pleasure, forgive any violation, either of truth, or mercy, or justice: what an irresistible temptation must this be to men of weak or corrupt minds! Will they be scrupulous with regard to any pleasing sin, when they can be absolved upon easy terms? And if after this, any scruple remain, is not a remedy for this provided? Are there not Papal Indulgences to be had? Yea, Plenary Indulgences? I have seen one of these which was purchased at Rome, not many years ago. single doctrine of papal indulgences strikes at the root of all religion. And were the church of Rome ever so faultless in all other respects, yet till this power of forgiving sins, whether by Priestly Absolution, or Papal Indulgences is openly and absolutely disclaimed: and till these practices are totally abolished, there can be no security in that church, for any morality, any religion, any justice, or mercy, or truth.

THE ADVANTAGES

OF THE

MEMBERS OF THE CHURCH OF ENGLAND,

OVER THOSE

OF THE CHURCH OF ROME.

I LAY this down as an undoubted truth, "The more the Doctrine of any church agrees with the Scripture, the more readily ought it to be received." And on the other hand, "The more the Doctrine of any church differs from the Scripture, the greater cause we have to doubt of it."

2. Now it is a known principle of the Church of England, that nothing is to be received as an article of faith, which is not read in the holy Scripture, or to be inferred therefrom, by just and plain consequences. Hence it follows, that every Christian has a right to know and read the Scripture, that he may be sure what he hears from his teachers agrees with the revealed Word of God.

3. On the contrary, at the very beginning of the Reformation, the Church of Rome began to oppose this principle, that all articles of faith must be proveable from Scripture, (till then received throughout the whole Christian world,) and to add, if not prefer, to holy Scripture, tradition, or the doctrine of fathers and councils, with the decrees of popes. And soon after she determined in the council of Trent, "That the Old and New Testament, and the traditions of the church, ought to be received pari pietatis affectu ac reverentia, (with equal piety and reverence;") and that "it suffices for laymen, if they believe and practise what the church believes and requires, whether they understand the ground of that doctrine and practice or not."

4. How plain is it, that this remedy was found out, because they themselves observed, that many doctrines, practices, and ceremonies of their church, not only could not be proved by Scripture, but were flatly contradictory thereto?

As to the fathers and councils we cannot but observe, that in a hundred instances they contradict one another: consequently, they can no more be a rule of faith to us, than the papal decrees, which are not grounded on Scripture.

5. But the Church of Rome does not stop here. She not only makes tradition of equal authority with the Scripture, but also takes away the Scripture from the people, and denies them the use of it.

For soon after her writers began to teach, yea and assert in entire volumes,

"That the Scripture is obscure, and hard to be understood; "That it gives a handle to error and heresies;

"That it is not a perfect or sufficient rule of life;

"That it ought to be understood no otherwise than the church, (that is, the Pope) explains it;

"That consequently the reading the Scripture is of more hurt than use to the generality of Christians."

And, in fact, they not only publicly spoke against the reading the holy Scriptures, but in most countries absolutely forbad the laity to read them, yea and the clergy too, till they were ordered to preach. And if any did read them without a particular license, they condemned and punished it as a great crime.

6. Thus the case stands to this day: yea, the late controversies in France, make it undeniably plain, that the Church of Rome does now labour more earnestly than ever, to take away the use of the Scriptures, even from those who have hitherto enjoyed them.

Seeing, therefore, the Church of England contends for the word of God, and the Church of Rome against it, it is easy to discern on which side the advantage lies, with regard to the grand principle of Christianity

7. But that it may more clearly appear, how widely the church of Rome differs from the holy Scriptures, we have set down a few instances, wherein they flatly contradict the written word of God.

Thus the Church of Rome, after acknowledging that the Apostle

terms concupiscence sin; yet scruples not to add immediately, "The Catholic church never understood, that this is truly and properly sin and if any think the contrary, let him be accursed." Conc. Trid. Sess. 5.

Thus, although Christ himself says to all his disciples, Without me ye can do nothing; yet the church of Rome condemns this very proposition, as false and heretical, "The grace of Jesus Christ, the effectual principle of all good, is necessary to every good word. Not only nothing good is done without it, but nothing can be done." In the bull Unigenitus.

8. In like manner, the Church of Rome does not scruple to impose upon the consciences of men, in the doctrine of the mass, various traditions, that have no authority from holy writ: and also takes away the cup in the Lord's supper from the laity, contrary to the plain institution of Christ, as well as to the acknowledged custom of the primitive church. Whence it manifestly appears, that it is not the design of the Roman Church to conform itself to the rule of the written Word.

9. Again, the Church of Rome pronounces all those accursed, (Con. Trid. Sess. 7,) who say,

"That baptism, confirmation, the Lord's supper, penance, extreme unction, orders, and matrimony, are not sacraments instituted by Christ himself: or,

"That there are more or fewer sacraments than seven; or,

"That any of these is not truly and properly a sacrament: or, "That they do not confer grace barely by the work done." Now whereas these positions cannot be proved by Scripture, and yet are enjoined to be believed under pain of an Anathema, it is hence also plain, that the Church of Rome does purposely teach, and also maintain by open force, things which partly are not founded on holy Writ, partly are contrary thereto.

10. As to the sacraments in particular, it is easy to show, that they require in each of them such doctrines and customs to be received, as are wholly unsupported by, if not also contrary to, the word of God.

For example. They teach, that

In baptism," The right intention of the minister is so indispensably necessary, that if it be wanting, the baptized receives no benefit: (ibid.) that

"Confirmation was a true and proper sacrament from the beginning (ibid.) that

"In the Lord's supper the bread and wine are converted into the natural body and blood of Christ: (Sess. 13, and 22.)

"That every particle of what is consecrated is no longer bread, but the entire body of Christ :

"That it ought to be worshipped and adored: and

"That the laity ought not to receive the cup."

In penance, "That a full confession of all our sins to the priest is absolutely necessary, or they cannot be pardoned: (Sess. 14.)

"That the penances imposed, (such as pilgrimages, whipping themselves, and the like,) do meritoriously co-operate toward the forgiveness of sins:

"That this forgiveness is obtained, not through the merits of Christ alone, but also through the merits and intercession of the Virgin Mary and other Saints: that

"Extreme unction is a true and proper sacrament instituted by Christ: (ibid.)

"That the oil, blessed by the bishop, eases the soul of the sick, and preserves him from the temptations of the Devil: that

"Ordination is a true and proper sacrament, instituted by Christ : (Sess. 23.)

"That an indelible character is given thereby :

"That there were from the beginning those seven orders in the church, priests, deacons, sub-deacons, acolythists, exorcists, readers, and door-keepers :

"That the proper business of a priest is, to consecrate and offer the body and blood of Christ, and to remit or retain sins in the chair of confession: that

"Marriage is a true and proper sacrament, instituted by Christ: "That nevertheless marriage may be dissolved by either party's entering into a convent, even against the consent of the other: "That it is unlawful for any of the clergy to marry."

11. Now seeing all these doctrines are unsupported by, if not also contrary to, the Word of God, which yet the Church of Rome requires to be received as true, and pronounces all accursed who do not receive them, we cannot but conclude, that the Church of England enjoys an unspeakable advantage over the Church of Rome, with respect to her doctrines, which are wholly agreeable to, and founded on, the written word of God.

12. The advantage of the Church of England, over the Church of Rome, is equally great with regard to public worship.

For it is manifest, that the public worship of the Roman Church is wholly degenerated from the nature of Christ's kingdom and the simplicity of the first Christians:

That at present it consists in magnificent buildings, altars, images, ornaments, and habits; in splendid ceremonies; in processions, and pilgrimages, and prayers in an unknown tongue; and in reciting the Creed, the Lord's prayer, and the Ave Maria, over and over according to the number of their beads;

That they are not instructed to worship God in spirit and in truth as their loving and most beloved Father; and to praise him, and comfort one another, with psalms, and hymns, and spiritual songs;

That their souls are not edified by sermons and catechising out of the word of God, the Scripture being cited very sparingly in their sermons, and generally in a strained and allegorical sense;

That they are not permitted to search the Scriptures at home, and seek food for their souls therein;