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CHAP. XXII.

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Brief Reflections upon fome other Popish Doctrines.

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HO' I have examin'd fo great a number of

the Popib Doctrines, yet I might ftill proceed to many more. But because I have enlarg d upon thofe that are most confiderable; therefore I fhall speak very briefly of the rest.

Whether Orders be a Sacrament, or no; I think We need not much difpute. That it is not a Sacrantent neceffary to falvation, is granted on all hands and fince we are agreed concerning the neceffity of a Prieft's being Ordain'd; why should we differ about the name of the Inftitution? Tis very hard, that our Adverfaries fhould, impofe fuch conditions of Communion, as muft exclude all fach, as do not allow every Expreffion of theirs to

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be Pike may be faid of

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Matrimony, which we do not think a Sacrament.Tis certain, that it was not instituted first by Chrift under the ChriPlan Difpenfation, becaufe 'tis as old as the world : and fince we are agreed concerning the Effence and Duties of Marriage, why fhould we break Com union merely about it's being a Sacrament?

Our Adverfaries contend allo that Confirmation is Sacrament. But fince we agree well nough in the effential parts of the practice of Confirmation, why fhou'd they impofe an improper word upon us, as the condition of our Communion with them, and confequently (in their opinion) of our and eternal falvation?

Whether

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Whether the Clergy may be oblig'd to Celibacy, I fhall not determine. When Legal Authority begins to impofe it, 'tis time enough to difpute the cafe, and I doubt not but the Caufe will find fufficient Patrons. Tis plain, that Celibacy is not el fentially neceffary in a Clergy-Man: and why then fhould our Adverfaries oblige us upon pain of Dam nation to receive and approve all their Conftitutions, one of which concerns the Celibacy of the Clergy?

The Sacrifice of the Mafs is alfo impos'd on our belief, as neceffary to falvation. If our Adverfaries would allow us to understand it of a commemo rative Sacrifice, that is, a Sacrifice in remembrance of Chrift; we should easily accord. But they infift upon it, that it is a true, proper and propitiatory Sacrifice for the living and the dead, Art. 17, and to this we cannot give our affent. Becaufe I have fhewn, in difcourfing of Tranfubftantiation, that the Elements in the Lord's-Supper do continue Bread and Wine in a true and proper fenfe; and therefore thofe Elements cannot be the Matter of a true and proper Sacrifice. Our Adverfaries think that a true and proper Sacrifice is offer'd in the Mass, because they fuppofe that Chrift is there bodily prefent, and offer'd up but fince I have difprov'd the Doctrine of Tranfubftantiation, this other Do&trine of the Sacrifice of the Mafs falls of course.

The Worship of Images and Relics is alfo impofed upon us. Perhaps I could refpect the Bones or Picture of a Saint, as well as our Adverfaries; but I would not declare it neceffary to the falvation of all Mankind to do the fame, for all the Treafure that fuch Artifices have gain'd to the Church of Rome. What we chiefly quarrel with, is the fuperftitious ufe of fuch Images and Relics. If

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this were effectually remov'd, we fhould not deny a fond Perfon the gratification of his Fancy. But we cannot think it reasonable to impofe fuch things as neceffary to falvation; efpecially fince the holy Apoftles and primitive Chriftians are not in the Holy Scriptures reported to have paid (much Tefs, have they been commanded to pay) any Ve neration to fuch Objects. We cannot think it a Chriftian duty to kifs Statues, and old Bones, and dead Mens Teeth, and fuch valuable Curiofities. And as for the Miracles, by which our Adverfa ries endeavour to raise the reputation of this kind of Trumpery; we beg leave to disbelieve them, till we fee them better prov'd.

Whether the Pope alone, or the Pope and a General Council, or a General Council without the Pope, be poffefs'd of the great gift of Infallibi lity, our Adverfaries are not as yet agree'd. But they do all contend that there is an Infallibility in the Church; and this we muft alfo believe, if we hope for falvation upon thofe terms, which the Church of Rome requires. Now I have prov'd in the 4th Chapter of the first part, that there is no Infallibility in the Church; but I do not think it neceffary to inquire, in what Perfon or Perfons it muft have been lodg'd, upon fuppofition that there was such a thing in nature.

I have alfo treated of the Doctrine of Tradition, and of the pretended imperfection and obfcurity of Scripture in the first part of this Book. And as for the Doctrine of Venial Sins, I have fuffici ently difprov'd it in the 16th Chapter of this part, page 268, 269. But as for the Doctrine of the vifibility of the Church, and the pretended Schifm of the Church of England, I fhall fpeak of them in the third Part.

I must add a word or two concerning the Canon of the Scriptures. Our Adverfaries do receive divers Apochryphal Books, which we cannot think Divinely Infpir'd. 'Tis no difficult matter to confirm our own opinion of thofe Books; and to difprove that of our Adverfaries: But I have aeted otherwise, becaufe I was willing to fhorten the Controverfie. For I hope, I have fhewn in the proper places, that if the authority of thofe Books were acknowledg'd, yet they are far from eftablishing the Popish Doctrines.

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"Twere eafie to enlarge and multiply Disputes with the Church of Rome; fince she has given us this great advantage against her, that if any one flaw may be found in any of her Conftitutions, every Member of her Communion is chargeable with it; because every Papist is oblig'd upon pain of Damnation to receive and approve all her Conftitutions. But I feek for Peace, and not for Divifion. What I have faid, is fufficient to my prefent pur pofe; and therefore, without making unneceffary additions, I fhall conclude my general Argument against Popery in the following Chapter.

СНАР.

CHA P. XXIII.

The General Argument against Popery concluded.

WELL then ; I have inftanc'd in all the princi

pal Doctrines of the Church of Rome; and fhewn that they are either abfolutely falfe, or forbidden in Scripture, or not contain'd in it. And confequently, the Popish Religion, which impofes thofe Doctrines as neceffary to falvation, is an unlawful Religion. For I appeal to the Confciences of our Adverfaries themselves; Is it lawful to profels what is falfe, or contrary to Scripture; and confequently, to practise what is forbidden in it? Is it not a grievous fin for a Man to declare that: none can be fav'd, but fuch as believe what God has not reveal'd? How fhall he curfe, whom the Lord has not curfed? Who fhall dare to impose fuch terms of falvation, as God has not requir'd? Shall mortal Man fhut up Heaven? Or fhall he be guiltless, who declares his Brethren damned without caufe?

It cannot be pretended by our Adversaries, that their Governors require this profeffion of Faith; and that they cannot refufe obedience to their lawful Superiors: because common fenfe informs us, that Governors cannot make that to be true which is abfolutely falfe, or that to be lawful which God has forbidden. Whether it be right in the fight of God, to hearken unto you more than unto God, judge ye, faid St. Peter and St. John unto their Governors, Acts 4. 19. In like manner must our Adverfaries fay, that the Scriptures are their

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