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A56280 A full and clear exposition of the Protestant rule of faith with an excellent dialogue laying forth the large extent of true Protestant charity against the uncharitable papists. Pulton, A. (Andrew), 1654-1710. 1688 (1688) Wing P4205; ESTC R7815 18,771 21

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down to me a false sense of Holy Scripture yet I must by no means question but that now at last an English Parliament has hit upon the right You may as rationally oblige a Man his eyes being wide open not to see at mid-day but I must believe or away to Prison and undergo the severe Penalties of the Law This goes hard I would fain Conform if it stood with my Conscience Let us therefore try for once whether I can't in Prudence and Christian Sincerity secure my Soul by a Conformity to so advantagious a Judgment I find therefore in Henry VIII's time an English Parliament crying down the Pope and placing his Majesty of England in his room and yet I see the same Men persecute as Hereticks those who in other Points joyn'd with the Transmarin Innovators In Edward VI's days I find the same Men declare that Doctrine to be most damnable Heresy which themselves had all along during the Reign of Henry VIII profess'd as Catholick Queen Mary being seated on the Throne I find them Recanting and Condemning themselves and censuring all the Points of Protestancy as Wicked and Heretical and within six years after I see them again pass the same Censure on the Roman Catholick Doctrine to which they had so lately and solemnly been reconcil'd Now give me leave Christian Reader to ask you can I with a safe Conscience leave a Church whose General Councils Lawfully Assembled and approv'd by which I govern my self have not in 1600 years produc'd as I can find any one contradiction in matters of Faith to depend upon Parliamentary Creeds four times wholly inverted in sixteen years Can I in Prudence and Conscience renounce the former to embrace the latter Give me but one pregnant Reason for this and I engage to become your Proselite If you tell me one Parliament was guided by Passion another by Interest but that 't was Queen Elizabeths Parliament which consisted of Men according to the Spirit of GOD Is not this again a manifest begging of the Question Where does the Bible for at present as a good Protestant I admit of no other Rule where I say does the Bible tell me that the Parliament of Queen Elizabeth should be guided by the Holy Spirit and not that of King Henry VIII c. If you shall return to your old Evasion that you are sure on 't because you find that Parliament agree with your own Judgment those who liv'd in King Henry's days will on the same ground of pure Scripture tell me quite another story How then can I be satisfied which of your Judgments is true You will answer me I must judge for my self What therefore if according to my sense of Holy Scripture I judge in my Conscience as in the presence of Almighty GOD I truly do that King Henry VIII's Parliament was Schismatical Queen Elizabeth's Heretical and this as indeed it falls out after a serious long calm dis-interess'd Examen am I still a True Protestant You must grant me to be one because I follow the Protestant Rule which is as you say Holy Scripture as every one after the use of due means does in his own proper judgment understand it What can be more ridiculous than this I am a True Protestant at least in my Principles tho' by those very Principles I judge the Protestant Church to be Schismatical and Heretical The Great Extent of Protestant Charity Or a Dialogue between Eudoxius and Philautus concerning the Protestant Rule of Faith shewing it to be an in-let not only to all Heresy but even to Turcism Judaism and Atheism it self Eudoxius I Shall not Sir I hope offend you by proposing you a few Doubts concerning your Protestant Rule of Faith which is holy Scripture as understood by every sound judgment Philautus So far from it Sir that on the contrary you will very much oblige me Eu. Reading lately Sir the Works publish'd by the first Lights of your pretended Reformation who all give us the same Rule of Faith I discover'd in them a wonderful Spirit of Contradiction and found that they not only differ'd the one from the other in matters of Faith but that the same Men dissented from themselves now teaching one Doctrine then another Phil. When you shall have prov'd your Assertion I will return you a satisfactory Answer Eu. Luther in his Book De Potestate Papae teaches that there are seven Sacraments De Captivitate Babylonica that there are only three ad Waldenses only two and again de Captivitate Babylonica that according to Holy Scripture there is but one In his Sermon of the Eucharist he tells us that in the Sacrament of the Altar there is neither Bread nor Wine but only the Species or appearance of them yet in his Book against the King of England he asserts That he is wicked and a Blasphemer who says The Bread is changed into the substance of CHRIST's Body Concerning the Popes Power he affirms in his Book de Potestate Papae That if it were not Jure Divino and from GOD it could never have subsisted so long and yet in his Treatise de Captivitate Babylonica he often repeats That he is certain the Power of the Pope is the Kingdom of Babylon In Disputatione Lipsiensi he says I do not only believe but certainly know that there is a Purgatory and yet de Abrogandâ Missâ he tells us 'T is more secure to deny Purgatory I have Sir to the number of threescore such Contradictions out of this one Author the first and greatest Light of the Reformation and near as many out of Calvin Beza c. Now I desire to know how I may be assur'd which part of the Contradiction is conformable to Divine Revelation which otherwise Phil. Of contradictory Doctrines you may safely hold that to be true which after a serious and due examin appears to you agreeable to holy Scripture Eu. But what if another be convinc'd of the opposite Phil. He is bound to believe as he comprehends it however different his belief may be from yours Eu. And shall each of us be assured he has Divine Faith relating to such a Mystery tho' we evidently contradict one another Phil. I do not say you shall each of you have Divine Faith concerning that particular point in which you differ but that each of you may safely hold that side of the Contradiction which he verily believes to be true provided you both proceed with sincerity and are neither of you blinded with Passion For the Article may perhaps be of such a Nature that there will be no necessity for either of you to believe it with Divine Faith. Eu. What then say you of a Quaker who grounding himself on his own sense of Holy Scripture believes Baptism as impertinent and superstitious as you do the use of Holy Water Phil. I say the Quaker so believing proceeds not with Sincerity and without Passion Eu. How will you make it appear that you are the only Men