they have made the latter as impoffible as the former: because they make it abfolutely neceffary to Communion and Salvation, to believe in every thing as they do.

The like might be faid of Holiness and Efficacy of Doctrine (which depends upon the Churches fpeaking according to the Scriptures) Sanctity of the Authors of our Religion (which cannot be known but out of the Scriptures) the Glory of Miracles, the Light of Prophecy, and all the reft: but I fhall only touch upon one more, the Amplitude and Univer fality of the Church, in which they make their boaft. But herein the Scriptures moft evidently excel; their Authority being there facred, where the Church of Rome (whofe Notes thefe are) is not known or not regarded. For all Chriftians in the World, of whatsoever Sect they be, believe the Scriptures to be the Word of God: whereas they alone fay, that they are the only true Church of God.

All

Chriftians befides, who know any thing of this pretence of theirs, abfolutely deny it; and maintain the Divinity and Authority of the Scriptures, against all their Cavils."

By following the Scriptures then, we follow

the fureft Guide by their own confeffion. For firft, by following the Scriptures, we are cere tainly led by God; but by following the Church, we are only led by Men. And confequently the Faith we build upon the Scriptures is a Divine

Q4

Faith;

Faith; but the Faith we build upon the authority of the Church meerly, can be no more than bumane. For the Scriptures are fully and amply proved to be of Divine Authority, by all thofe Arguments, which are alledged in the Third Book of this Work: the like to which cannot be produced to prove the infallible authority of the Church. Which cannot fo much as pretend that God hath bid us believe it, but by fending us to the holy Scriptures: from whence it derives all its Authority.

Which is the fecond thing to be considered, (and here I will take the liberty to transcribe part of the difcourfe of a great Man on this Subject, with fome Additions) that by following the Scriptures, we follow that which they themfelves are forced to follow (as was noted before) and on which they entirely depend, for the proof of their own Authority, on which they would have us entirely depend. Who have reafon rather to rely on that which they rely: and in so doing tacitly confefs the Scriptures are of greateft Authority; and that they are furer of their Truth, than of the Churches Infallibility.

And Thirdly, by following the Scriptures, we follow that which must be true, if their Church (which they would have us follow) have any truth in it; for their Church cannot but give atteftation to them: whereas, if we follow their Church we must follow that which, though the Scriptures be true, may be falfe; nay, which, if the Scriptures be true, must be falfe, because the Scriptures testifie against it.

Further,

Further, Fourthly, to follow the Scriptures, we have God's exprefs Warrant, and Commandment; without any colour for any prohibition: but to believe their Church infallible, we have no Commandment, much less any exprefs Commandment; nay, have reafon to think, we are prohibited fo to do in fuch words as thofe, Beware of falfe Prophets. Believe not every Spirit, but try the Spirits, whether they are of God, &c. Which require us to examine before we truft; and confequently not to give up our felves blindfold to thofe who confidently claim the infallibility of St. Peter; but cannot produce any evidence of it.

Again, Fifthly, by following the Scriptures, we fhall keep to that which was always believed, and every where received: but by following the Church of Rome, we fhall make our felves guilty of the Changes and Alterations which they have made (as another great Champion of our Church hath obferved) in the Apoftolical Creed, (by making a new one, containing things that hold no conformity with the Apoftles) and in the Apoftolical Succeffion (by ingroffing the whole Succeffion to Rome, and making other Bishops to be but the Pope's Deputies, as to their Jurifdiction) and in the Apoftolical Government (by erecting a new and univerfal Monarchy in the Church) and lastly, in the Apoftolical Communion, by excommunicating the greatest part of the Holy Catholick Church.

By Sixthly, following the Roman Church alfo, we shall be bound to hold many things, not only

bove Reafon, but against it: whereas, by following the Scriptures, we fhall only believe fome Mysteries, but no Impoffibilities; fome things above Reafon, but nothing contrary to it. For, though there be things in Scripture, which, had they not been revealed, Reafon could not have difcovered; yet there is nothing there, which being revealed, can, by trúe Reafon be confuted.

Seventhly, Contrary to Flesh and Blood indeed there are many things contained in the Sciptures; and therefore by following them, we fhall believe a Religion, which notwithstanding that great Prejudice which Men had to it, prevailed and inlarged it felf over the World in a fhort time; without any Affiftance from worldly Power, Wit, or Policy; nay, against all these: whereas the Roman Church hath got all its Authority over Mens Confciences, by no other means, than by devifing falfe Records, falfe Miracles and Reports (as was faid before) and by complying with Mens corrupt Affections, or by perfecuting thofe that would not comply, and by all other fuch like worldly means, whether of Policy or Force.

Eighthly, To which add, that by following the Scriptures, we shall believe a Religion, whofe firft Preachers and Profeffors could have no worldly ends to ferve (as hath been demonftrated in the foregoing Books) but rather were to expect, as they every where found, nothing but Difgrace, vile, nay cruel ufage, by all manner of Punishments: whereas, the head of the Roman Church, it is even palpable, makes their Religion the Inftument of his Ambition, and

feeks

feeks thereby to entitle himself, directly or indirectly, to the Monarchy of the World: And besides, it is evident to him that hath but half an Eye, as we fay, that most of the Doctrines which they have added to the Scriptures, make one way or other for the honour or temporal Advantage of the Teachers of them.

Ninthly, Again, following the Scriptures, we fhall embrace a Religion of admirable fimplicity; whereas the Roman Church and Doctrine is even loaded with an infinity of weak, childifh unfavory Superftitions and Ceremonies: under which its own Children have groaned and heavily complained.

Tenthly, Thofe Holy Books alfo teach us, that we must not promife our felves falvation, unless we effectually mortifie all our evil affetions and lufts; and forfaking every fin whatfoever, betake our felves to the practice of all Christian Vertue: But the Roman Church opens an easier and broader way to Salvation; permiting at least this to be taught for as good and Catholick Doctrine as any other; that though a Man have continued all his life long in a courfe of fin, without the practice of any vertue, he may notwithstanding be let into Heaven by an act of attrition at the Hour of Death, if joined with Confeffion, or by an act of Contrition without Confeffion. And therefore in this and feveral other regards, the Religion of that Church is not fo Holy, as the Doctrine of Christ and his Apostles delivered in the Scriptures: and confequently is not fo likely to come from the Fountain of Holinefs and Goodness.

Eleventhly,