what man, endued with the least share of common and cruel death, as the Jews did with a crucified child ! This is so much worse than the Aaronical priesthood, as that was before Christ, and so typical of his coming, and of divine authority; and this after his coming; whose own words and the apostle's (whom these men pretend to saint, and own) bear record, “ That " ONCE for all, and by ONE offering of himself," &c. And consequently void of all commission, as well as precedent. The cheat they put upon men is plainly this, That whilst with fine words they seem originally to ground their salvation upon Christ's sacrifice of the cross, they craftily attribute to their daily facrifice of him, no small share of merit, as so many mediate and secon dary causes ;' which must needs be obvious to every unbiassed reader. Their curious epithets seem only to serve the place of so many covers for the malignity of their sophistical doctrines, VII. Of PRAYER in Latin. Papit. 'WE freely acknowledge that it is no ways people should pray in a language they understand « not.' Answ. I perceive the man is still upon his free acknowledgments. Certainly if what he so often confeffes not to have been the practice of the primitive church, and to be unwarrantable from her example, were were but abstracted, there would remain a very abrupt and narrow faith for the Romanists to explain. But he is too equivocal upon the word church. If by it he would have us understand the ancient Cbriftian church, it is true, that no prayers were made in an unknown tongue; for the scriptures, of divine authority with her, expressly condemn it, as irregular, and unprofitable. « Let such keep silent,” said the apostle Paul, i Cor. xiv. 28. and Peter never contradicted him. But if by the church he underítands the Roman, le is either careless of his own reputation (that whilst he makes the moral law the ninth head of his confelsion, commits so great an error against it, as to obtrude a lie) or else he trusts to our ignorance of her present practice; for that she is guilty in this particular, and the point defended too, I recommend the reader to the following authorities. Papist. “Nay, there is given them all possible encouragement to increase their devotions, by ordain ing and publishing most excellent prayers in (vulgar languages for their use. There is an express command of our holy mother the church, in the ' council of Trent, that paitors, in the time of di(vine service, should expound to the people's capa<cities,' &c. Answ. I shall return my answer in these four particulars. First, That all possible encouragement is not given where more may: but that more may, view SPAIN, FRANCE, and ITALY, where prayers are in Latin, unknown to many millions of souls. And let us remark it, for a more infallible truth than any the pope's chair can afford us, That the great depth of the policy and security of that religion, lies in the ignorance and ftupidity of the people. Secondly, No thanks to the Romanists, that the people have any where so much privilege, at any time to to understand what they say: for this is only owing to the light of Reformation ; for that having given a difcovery of the gross darkņess of popish practices, they were neceffitated to move fomewhat from their ancient customs; which is no better than a lame excuse made by a thief caught in the fact. Had there been no Luther in Germany, nor Zwinglius in Switzerland, we could not expect, nor ever believe, that the council of Trent would have allowed of that liberty; when to cloud the people, and to lock up their underftandings in the pope's arcanum, is the Dianian project of his conclave. It is worth our observation, that those very books of devotion are never doctrinal, I mean explanatory of their principles (those they hide); but filled with elegant phrases, and rare cuts of imagery, suited to the affectionate passions and voluntary humilities of a sort of people, whose judgment goes always in the rear of their affections, and that make their religion of shews and compliments. Fourthly, But I deny that they have the nature of prayer in them; and therefore the people are almost as much to seek in their own language, as a strange “ Prayer is the gift of God:? no man can be said to pray, who has not, first, a deep sense of his own wants: fecond, of the reasonablenets of the thing prayed for: third, enough of faith to obtain: fourth, a due reverence of that God to whom he makes his fupplication ; “ for the prayers of the wicked are an “ abomination to the Lord,” says the divine writ (or are no prayers at all, in a religious sense). But if these books of devotion were prayers, then might the wicked as well pray as the righteous; for the prayer is equally exposed to the use of both. It is not words that make the prayer; wherefore said the apostle, “I will pray with the spirit,” (there is the most effential part of prayer; but this he might do with none but himself;) « and I will pray with understanding also:!' (by this he meant, not in an unknown tongue): it was the subject of his discourse in his fourteenth chapter one. in his first epistle to the Corinthians. But the church of Rome has otherwise learnt, than had that good apostle, In short, we need the less wonder at the unparallelled villainy which reigns throughout the papacy, when we consider how cardinal a practice it is for the people not to understand how to be better. Their late proselytes forgot, or else never heard, how criminal it was to have an English Testament about one hundred and fifty years since. But rather than not, the Papists will turn half protestants, to fetch back Protestants to be whole Papifts again. But such might deserve to be begged, had they but as much of religion, as sometimes fools use to have of estate. What shall I say? They are fit to believe any thing, whose debaucheries have hardened them against any belief: when fin has banished all fear of God, interest steps in its place; and that religion which molt promotes it, must with such be the best; wherein the Papist has only the advantage of all others upon earth. The report of antiquity and their own practice. However in Protestant countries they are willing to bring their devotion into vulgar languages; yet that it is matter of necessity, and not of choice, view Italy, France, Spain, &c. where they retain their Latin fervice, as beneficial to the people, which is a language that generally they understand not. Origen was against it, lib. 8. cont. Cell. So Cbrysoft. Hom. I. in 8 Johan. Auguft. de doet. Christi, cap. 5. Ambrose upon i Cor. xiv. Thus also their own doctors; Aquin. in 1 Cor. xiv. Casander, Liturg. cap. 18. So that they err from scripture, fathers, and their own doctors. VIII. Of that which stood every man upon in this world; viz. the denial of his lusts,' and circumcision of his corruptions. In short, since Christ was in the world when he spake it; since it was to people in the world, and a work then to be set about; it is most evident the passage has no relation to a state after this life (I mean for purgation). Nay, the strongest argument that is well conceivable for the contrary, may easily be deduced from hence: for if such as pluck not out their right eyes here, (that is, purge not themselves of their iniquities, by unfeigned repentance) shall be cast into hell fire; then there is no middle state called purgatory. But that such persons as pluck not out their right eyes (that is, mortify not their members of corruption) here, are to be cast into hell fire, the text proves: therefore there is no middle state. The contrary, of heaven, may be affirmed; for contrariorum eadem eft ratio. Secondly, “ Else, what shall they do that are bap« tized for the dead? If the dead rise not at all ; why are they then baptized for the dead ?” i Cor. XV. 29. This scripture is as much to the purpose as the former; and were I not used so frequently to meet with the like incoherences, it would amaze me to read such disjoined matter, and unnatural consequences; things in their own nature so remote and opposite. What relation has the resurrection to the soul's entering purgatory, or that popish middle state? Who are they that are baptized ? And who those for whom they were baptized ? And how have either any relation to prayers for the dead, and souls in purgatory ? But the Romanist thinks, however, that God is not offended at this charitable practice : hear what he says. Papift. Neither can we discern how possibly this · may be conceived offensive to God; whose justice herein, we hope, we do humbly appease, by an ex.ercise of brotherly compassion. Answ. |