A DEFENCE OF THE Country Parson's ADMONITION.
THere is a Paper called The Plain Man's Answer, &c. Which hath made some Reflections upon The Country Parson's Admonition. But how justly and with what success (being directed to make short work on't) I do thus briefly examine.
The exceptions against that [Page 2] little Tract, are 1. General. 2. Special.
1. His general exception is against the Person who gives you this Advice. Who, as he pretends, is not duly qualified to write Admonitions, because he is not Infallible. For thus he expostulates with me.
Sir, You do not pretend to such Infallibility; and therefore if I must rely upon the Ministerial Function, I ought in case it can be found, to seek out such a one as is unerring. (Plain Man's Answer, p. 3.) And again. But what! must I stand to the Direction of the Ministerial Function? Can it secure me that the Reverend Divines of the [Page 3] Church of England have hit upon the right sence of Scripture? But I see they pretend not to such an Infallibility. And therefore Sir, I must needs tell you, that as when I make choice of a Physitian or Lawyer, I love to chuse the best. So, if I must make choice of a Director, I must and will make choice of him, that can give me security that he neither can nor will lead me astray; for I do not love to rely upon any thing that can deceive me. [p. 5.]
The sum of which charge, when resolved into plain English, is this.
These Divines of the Church of England (are so modest) they dare not pretend to be Infallible (for they know but in [Page 4] part, 1 Cor. 13. 12.) and therefore they are not fit to be trusted with the care of Souls. Do not hearken to them, nor regard their Admonitions. But the Priests of the Church of Rome (if we could but make you believe it) they are Infallible, i. e. they neither can nor will deceive you.
But are these Missioners in earnest whilst they insinuate such Things? Do they really believe themselves when they talk at this rate? To put them to the Test;
Ask this very Missioner; whether He, or any other private Priest in the Church of Rome, is Infallible? And let him not think to satisfy your [Page 5] doubts by declaring; That he doth not find any other, but those called Roman Catholicks, that offer to challenge it. (pag. 2.) Whats this to the purpose? We need not be told that they challenge to be infallible; We do not suspect their confidence, but expect their proof.
But now if this Missioner shall acknowledge, that neither he nor any other private Priest is infallible (and I know he dares not pretend the contrary) you are then to be admonished, from his own Principles, that such fallible and erring Guides are not fit to be trusted.
You have lately been reminded, not to pin your faith [Page 6] upon anothers sleeve, unless you could be sure that such a one on whom you rely, could not, nor would not deceive you. (p. 3.) And therefore (my good Parishioners) since some body must direct you, pray do you consider; whether it is not more prudent to trust your own Parson, then a fallible pretending Priest?
If this Missioner shall then further propose; that though he is not infallible himself, yet he can bring you to an Infallible Church, and that's as good. To this you may Answer; That though your Parson is not infallible, yet he can bring you to infallible Scriptures, and that's better.
[Page 7] And 'tis pertinent to observe; that the Romanists themselves, as well as we, do acknowledg these Holy Scriptures to be infallible; But we Protestants do declare; That the Church of Rome is not infallible. And therefore, since in all doubtful Cases the safest part is to be chosen (and that's safest, say the Priests, wherein both sides are agreed) do you stick to the Scriptures, and let them take their Church.
I shall not now enter upon the Merits of the Cause; by examining the nature of this pretended Infallibility. Neither, at present, shall I take notice of those Reasons, which are here produced by this [Page 8] Missioner to support it. These, God willing, shall be considered in their proper place, viz. in my Reflections upon the Missioners Answer to the Plain-man's Reply. Which I hope, in due time, to publish.
So much for his General Exception.
His Exceptions in Special, are against those Directions, which by way of expedient, I desired you to observe.
1. He is not well pleased that I send you to your Prayers. To Pray unto God to give you his Grace; to hold fast the Profession of your Faith without wavering, Heb. 10. 23.
But this is to correct St. Paul, and not the Country-Parson. [Page 9] Who thinks it very proper (since we are to pray in Faith) to turn an Apostolick Precept into a Prayer. And being admonished by the Apostle to hold fast our Profession: in an humble dependance upon the divine Grace, we pray unto God to enable us to do it.
However at last he gives you leave to say your Prayers. But then he tells you, it must be in this Form. If I be not in the right, &c. And If I be in the right, &c.
But will this Missioner allow his new Converts, to pray with these If's and And's? If he grants them such liberty, let me then desire them daily to repeat this Prayer.
[Page 10] If the Church of Rome, of which I have now professed my self a Member, is not a sound Catholick Church; but in any instance is erroneous Superstitions and Idolatrous; Lord pardon my Errors, and lead me into the way of Truth. And if the Reformation of the Church of England, is just and warantable, and agreeable to thy Holy Word; Lord open mine Eyes; that I may acknowledge my mistake and return into her Communion. Amen.
If here it shall be further urged; That this conditional way of praying is indeed very fit for Protestants, who are not infallibly secure that their Faith is true, being [Page 11] various and uncertain; [p. 3.]
But these kind of Prayer are never to be used by Roman Catholicks, who are certain that their Faith is true; and that they are in the right, as being Members of an Infallible Church: Tell him;
This is only to talk big, and to be Judge in his own Cause. For, 1. A man may be certain, and sure that he is in the right, without being Infallible.
2. There is greater uncertainty; more Divisions and diversity of Opinions (and that in matters of Faith) in the Chruch of Rome, then there are in the Church of England.
[Page 12] If he startles at the Charge, and thinks himself affronted; desire him (for his satisfaction) to return an Answer, to the Learned Dr. Stilling fleet upon that Subject. The
2. Direction (with which likewise he is pleased to find fault) was this;
When you read the HolyScriptures, and do find some place which is too difficult for you, do not then pretend to interpret it your selves. But beg the Direction of your Spiritual Guide; and desire him to shew you how it is to be understood.
It seems thisGentleman is resolved to shew his skill; other-wise this Expedient (for a Reason that he knows) might have [Page 13] pass'd without his Censure.
'Tis very surprizing; that a Romish Priest, who expects such blind obedience to his Dictates, should yet be thus offended at this honest Advice.
Byt the Reason is evident. For whilst the good Protestants of England are so kind to Ʋs, and so careful of themselves, as to own their Clergy (as Blessed be God they do, notwithstanding all the Arts of Rome to withdraw them from us) I say, whist they stick to their Clergy, through Gods Blessing, they are certainly safe.
As to the slavery of such submission (which this Author suggests) with respect [Page 14] to the Church of England, 'tis an invidious Reflection.
We do indeed desire you to take our Advice. Not for that we have Dominion over your Faith, but are helpers of your joy: for by Faith ye stand, 2 Cor. 1. 24.
Now the Scripture is the only Rule of our Faith; and as such (to use his own expression) we will stand and fall by it. (Plain-man's Answer. p. 4.) And therefore (as he well reminds you) you must search diligently and soberly into it your selves. (lb. p. 4.) Imitate those noble Bereans, who received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Acts 17. 11.
[Page 15] But to what purpose (thinks this Author) do you read the Scriptures, which neither you, nor your Clergy, can pretend to interpret?
And why not? Cannot the Divines of the Church of England interpret Scripture as well as the Priests of the Church of Rome? No saith he, because they are not infallible, (and thus he upbraids us at least ten times in this very Answer.)
But what strange impertinence is this? That those men should be thus concern'd for the want of infallibility in others, who have so little of it themselves.
For is there any thing [Page 16] more fallible and contradicting, then those vast Volums of Popish Commentators, that even make our shelves to crack? And yet all these, fallible as they are, owned and published, with the usual Approbations, and permissu Superiorum.
Now had I leasure to expostulate, I would desire this Missioner (who writes to me in your name) to resolve me. That since it would be very profitable for all Christians, that the Scriptures should be infallibly interpreted; why doth the Church of Rome employ particular Doctors to Interpret them fallibly? Why are such different and contradictory Expositions published [Page 17] by her Authority? Why doth she not rather Petition his Holiness, or whoever else is best able to do it, to explain them Infallibly? Why doth she hide her Candle under a Bushel, and keep her Talent, of interpreting Scripture infallibly, wrapt up in a Napkin? How such unfaithfulness can be answer'd to her Lord and Master Jesus Christ, I leave him sadly to consider. To him that knoweth to do good and doth it not, to him it is sin. James 4. 17.
3. I did direct you; As far as possible to avoid all Disputes about Religion. And thus far he allows you to follow my Advice. For he hates contentions, [Page 18] heats and animosities. And indeed so do I, as being fully convinced, that it is much more profitable, both for me and my Parish, to spend my time in Devotion and practical Discourses, then in these unpleasing Disputes.
And I have great reason to affirm; That the rest of my Brethren of the Church of England, are likewise of the same mind.
But since the importunity of others, in seducing our People, hath forced us to it, we dare not now be silent: and think our selves obliged as good Shepherds, not only to feed our Flocks; but also to keep them from wandring into by-paths, and to defend them from those that would lead them astray.
To his Exceptions against my Fourth Expedient I do thus Reply.
That it will be time enough [Page 19] to enquire after the Priviledges of the Roman Church, when you are first convinced; That it is your Duty to leave the Communion of the Church of England.
Now whoever would perswade you to such a Separation (I told you if he will proceed rationally and to the purpose) he must first convince you;
That the Church of England is no sound Member of the Church Catholick: But that her Doctrine is either Defective or False.
If he pretends that it is Defective; he must then shew, that there are some Truths necessarily to be believed, as Articles of Faith, which the Church of England doth not receive as such. And also that there are some necessary Duties, or Parts of Worship, which the Church of England either wholly omits, or else doth not require under any such necessity.
[Page 20] But if he affirms, Secondly, That the Doctrine of the Church of England is False, he must then prove; That the Church of England doth require some unlawful Condition of her Communion; and that either in Faith or Worship. Plainly thus.
He must make it appear That her Faith is Erroneous, and contrary to the written word of God; The Faith once deliver'd to the Saints. Or else that her Worship is unlawful, Superstitious or Idolatrous.
All this indeed he thought very reasonable. And because he hath no leasure for long enquiries, (p. 7.) I will not be so rude as to press him beyond his Measures.
However I must be so obliging as to assure him; That when he hath found his Arguments, I shall be ready to attend him.
And now (my good Parishioners) having dispatcht this Answer, [Page 21] let me thus briefly enforce my former
Admonition.
'TIS a serious thing to change your Religion. Eternity depends upon it. And therefore 'tis an unpardonable Error, to be guilty of rashness in so weighty a concern.
Be not perswaded out of your Senses with confidence and noise. Nor do you presently conclude, that some men are in the Right; because they say it is impossible they should be in the Wrong.
If they think to frighten you into their way by telling you; that you are other-wise Damned: Regard such threatnings no more then you would the Ravings of a Quaker. For not he that commendeth himself is approved, but whom the Lord Commendeth. 2 Cor. 10. 18.
[Page 22] Be not discouraged; nor suspect the truth of your Faith, because at first hearing you cannot Answer a Sophistical Objection. Thinking men, who expect solid Arguments, may possibly be surpriz'd, on the suddain, with such slender Stuff. For even a Child may puzzle a States-man, at Riddle my Riddle.
But these kind of Tricks, when a little examined, how trifling do they appear? and signify nothing but the Confidence of those who urge them.
Remember this, and shew your selves men.