this we appeal our adversaries to produce one essential difference betwixt the one and the other from the Records of these times or any Writings of the Fathers 3. That no evidence can be given in contending for the Christian Faith against Heathens and to hold forth the certainty thereof which doth not undeniably answer to confirm the Protestant Religion 4. That in the writings of the greatest Adversaries their bitter invectives against Christianity who in the first times did oppose themselves to the same Doctrine the Protestant Church now owns and professeth such as Câ—â—sus Tryphon Porphyrie Lucian c. There is not the least mention of Popery in any of these Articles against which the Protestant Church contends nor of the Romish Supremacy and Infallibility where they could have had so great advantage to object against the Christian Cause and call its Truth in question Nor did the Jews who objected all they could against the Christian Faith in the least once mention any such points as are now controverted betwixt them and us 5. It is clear from unquestionable Historie and confession of our Adversaries that a continued succession of Orthodox Doctors who did confesse and teach the same Doctrine for the substance that we own have in no times been wanting to the Church nor some visible partie to withstand Poperie and keep up a witnesse to the Truth even in the greatest darknesse as the Romish Writers are forced to confesse That the Protestants now are the same which the Waldenses were of old and the Berengarians before them Qu. Doth not the Popish Religion found on such grounds and Principles as can bring a sufficient certainty therewith of its Truth when it hath the Decrâ—es Canons and infallible Decisions of their Church to warrant the same and of the Pope as Supreme Head Ans According to their Doctrine Principles they can have no possible certaintie of their Religion nor of that they pretend to found on When 1. They are not agreed nor ever like to be who that infallible Judge is or in whom such an Infallibilitie as they claim is seated whether in a General Council or the Pope alone So as they are in greatest contradiction to other about the very foundation of their Faith nor is this a controversie amongst a few but one part of their Church with greatest heat is opposing the other therein 2. They can have no assurance if they have any Church at all and whether most of their Popes Bishops and Priests be not without Baptism and still laicks without Ordination when their Doctrine and the Council of Trent so expreslie hold the efficacie of all Sacraments of which they reckon Ordination as well as Baptism to be one to depend on the Intention of the Priest who officiates of which none possiblie can be sure 3. Such have no rational certaintie of what they professe to believe who are with their own consent shut out from all proper knowledge of the Scripture and on the testimonie of men must resolve their Faith 4. Is it not on a matter of fact and most doubtful Relation they ground their Faith and adventure their immortal soul where scarce a Shadow or School-problem is to bear up the whole Fabrick of Poperie which is an alledged Presidence of Peter amongst the Apostles while no demonstration can ever be given that Peter was at Rome or that he was Bishop there or if the same priviledges be intailed to his Successours and how these should be chosen in after-times 5. According to their Principles they have no Bible nor any such Authentick Record to prove Religion but what is a Masâ—e of dead unsensed Characters that hath no articulate voice or intelligible sound until the Romish Clergie put a sense thereon So that the verie Letter of the Scripture is most evidentlie past from For my self I dare say before him who knoweth all things that I would tremble and stand in a we of any deceit or mistake in the matter of Religion and have in greatest earnest sought to be perswaded of the Truth without respect to interest party or education as that wherein I know an eternal salvation is concerned but can see no way to embrace Poperie except men turn Atheists yea quit all Religion and Reason at once Qu Is not Rome the Catholick and Apostolick Church out of which there is no Salvation Ans We know there is a Catholick Church under the Gospel that consists of all who imbrace the Christian Faith whether bond or free Jewes or Gentiles and is to no particular Nation People or language restricted as under the Law But that the Romish Church can have no possible claim here is unanswerable 〈◊〉 Because no Institution is in the Scripture of such a Church as consisteth of all Christians subjected to one humane Head and Supreme Governour under Jesus Christ on the Earth or where subjection to the Pope is made a condition to Salvation 2. It is clear that in the Apostles time and for many Ages after the Christian Catholick Church had a being when it had no dependence on the See of Rome nor was known by any such Test as to own the Pope and his Supreme Jurisdiction except it be averred that there was one Catholick Church before the setting up of Papacy and the other since essentially different from the former 3. There is no accesse to deny that they are more and of greater extent in the world who embrace the Christian Faith and have no communion with the See of Rome or their Doctrine than such who are subjected thereto 4. As there is on Faith and one Lord Jesus Christ so is there but one body which is his Church united to him as her Head Eph. 4 3. 4. Which is the prorogative of the Son of God alone and incommunicable to any to be the Head thereof but he who for this end died and rose that he might be the Lord of the dead and of the living Rom. 14 9. Qu. Yet is not still the same Christian Religion at least for substance held forth in the Popisâ— Doctrine which the Protestant Church owns Ans Whatever in words such pretend their Principles and the known Doctrine of the Council of Trent can too visibly resolve this that these do not retain the Christian Faith in the essentials thereof but have razed the very foudation who resolve not their Faith on the Scripture and its Divine Authority but on a humane testimony and deny religious worship to be due to the true God alone but give it unto Angels and Men also who lay another foundation to build on than Jesus Christ another Purgatorie than his blood to purifie us from all sin another Propitiatorie Sacrifice to expiate sin than his Death who was once offered to bear the sins of many Heb. 9 28 another merite than his obedience by which we are made righteous and thus make void the great intent of the Gospel laying down a way of Life and Salvation on the same
Churches witnesse be of greater credit and weight then the Word of God 4 There is no Authority even the Romish Church can pretend to but what they plead from the Scripture therefore it cannot be dependent upon the Church 5. Should this be admitted the Christian cause were lost in contending against Atheists and Infidels nor any possible access to convince these for what could that Argument of the Church's Authority be to them who own no such thing 6. If on this the Scripture be admitted our Faith should then resolve on the Testimony of men and be but a human Faith Qu. But must every private Man be his own Judge and not the Church to put what sense he pleaseth on the Scripture Ans It is clear 1. That there is a private judgement of discretion the meanest Christian hath to know and discern the Truth that his service may be Reasonable service Rom. 12 1. And his Faith a rational act For every man must prove his own work Gal. 6 4. 2. We deny not a publick and ministerial judgement to the Church which in greater and lesset Synods may be passed where Pastors Elders are assembled by the ordinance of Christ though here no blind obedience is imposed since this only can be according to the Law and in pursuance of it not above it But to the Holy Ghost alone can a Supremacy and a Soveraignty of judgement in matters of Faih belong Since There is but one Lawgiver who is able to save and destroy Jam. 4 12. And no power against the truth but for it 2 Cor. 13 8. Qu. Are we not called to hear the Church Mat. 18 17. and implicitely rely on its sentence Ans That command hath respect to Church-censure and against contumacie but to impose no implicite obedience or subject the Scripture Authority to Men When it is so clear 1. That the furthest observance of the Apostle was to be such as might not go without these bounds Be ye followers of me as I am of Christ 2. This were to divide Faith and Knowledge from one another and an express contradicting of that 1 Pet. 3 15. To be ready to give a reason of faith within us to every who demands 3. Thus Men might be saved without believing there is a Christ and the Gospel 4. Thus many were under a necessity to live and die Infidels if they must only hear what the Romish Church sayes not read the Scripture themselves who in some remote parts of earth or by a close imprisonment may be shut up so as they can have no possible converse with that Church SECT VI. Qu. IS there no Supreme Visible and Infallible Judge placed in the Church upon whose decision we may securely rest in all matters of Faith and Conscience Ans This Article is indeed of great weight to the Romish Church so as their whole interest seems to stand or fall accordingly But it is clear 1. They must bring another Bible than the Old and New Testament to prove this or let us see the least Commission and Warrant for any such Judge there as they plead for 2. It is contrary to the command 1 Thes 5 21. Prove all things and hold fast that which is good 3. None can deny the Apostles were fallible though not in their Doctrine being therein immediatly inspired by the holy Ghost when so ignorant of the Death Sufferings and Resurrection of Christ and it is sure Peter was far from this Infallibility when he denied his Master and after he was confirmed and had that assurance given that his Faith should not fail which is one great foundation of the pretended Romish Infallibility when Paul withstood him to the face Gal. 2 11. 4. This power doth the Pope challeng over the Gentiles as being Peter's successor when it is clear that Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost and Peters own consent Rom. 11 17. Acts 13 2. Gal. 2 9. 5. And do not all know what decrees of Councils have been against Councils and Popes against Popes Qu. Is not Peter that Rock on which Christ promised to build the Church Mat. 16 18. Ans It is manifest that by this was expresly meant the Doctrine and Profession then made of Christ's being the Son of God yea that the same power given to Peter was in as expresse termes given to the rest of the Apostles Mat. 18 18. Ioh. 20 22. And where it is said Ye are built upon the foundation of the Prophets and Apostles Eph. 2 20. no difference is in the least put betwixt Peter and the rest yet here is the great foundation of their Church Qu. Does not this prove such an Infallibility that the Church is the Pillar and ground of Truth 1 Tim 3 1â—â— Ans This was not said of the Church of Rome or evince her peculiar claim thereto beyond other Churches But here clearlie is shewed the stability and fixednesse of the Christian Church unto which the Oracles of God were committed and no possible reasoning thence for an Infallibility to any Church on Earth Qu. Is there nothing from the Scripture to shew a difference betwixt Peter and the rest of the Apostles as to his Presidence and that the Monarchie of the Church was established in his person Ans We find this was expresly prohibited by Jesus Christ to the whole Apostles without exception that no such absolute Authority should be by any of them claimed Mat. 23 10 Be ye not called masters for one is your master even Christ But if any shadow were for this It might seem more applicable to Paul when he saith Besides these the care of all the Churches came upon me 2 Cor. 11 v. 28. If this had been said of Peter the Romish writers would have made a strange noise as if they had found one demonstration for all to secure that interest SECT VII Qu. CAn the Scripture be a sufficient Rule of Faith and sufficient to decide controversies in the Church without the help of unwritten Traditions Ans It is 1. Because the alone way for being saved is in following what is written there Ioh. 20 31. These things are written that you may believe that Iesus is the Christ and that believing you might have life through his name 2. It is a full and sufficient Rule containing all things necessary both to believe do 2 Tim. 3. 15. From a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Yea it is there shewed to be Profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 3. It is expresly against the Scriptures to impose any humane Traditions on the Church for subjecting our Faith thereto Deut 4 2. Thou shalt not add to the words which I command thee Qu. But doth not the Apostle command to hold fast the
Traditions whether by Word or Epistle delivered to us 2. Thes 2 15 Ans It is there shewed 1. That the Apostolick Authority whether in speaking or writing was the same and that to both the Church was to give the same credit 2. That what was taught from the Apostle by word was the very same delivered by Epistle but thence can be no ground for receiving of Traditions of the Church of Rome which are not only different from the Scripture but visibly conâ—rary thereto when neither Scripture Reason nor Antiquity discover their being delivered by the Apostles Qu. Is not Oral Tradition such as cannot possibly deceive whereby the Christian Faith and true sense of the Scripture hath been delivered down from hand to hand and from one age to another Ans To this of late doth a part of this of late doth a part of the Romish Church fly though nothing more visibly repugnant to Scripture and Reason if men but open their eyes to see 1. That no more sure and plain delivery of the Truth can be to us by speaking than by writing nor can it be possibly judged how a certainty of the sense of their traditional Doctrine should be more than that of the Scripture 2. This were to resolve our Faith not on the Testimony of God in his Word but on what the Father Forefathers have told to the Children and in effect to pass from all certainty of the Christian Faith and to deny that Doctrine of Christ and way of being eternally saved which with most convincing evidence is delivered to us in the Scripture 3. We see how far Tradition in a few Ages differeth from it self and hath been the rise of such fabulous Romances the World is full of about matters of fact from former times yea how oft the Church hath been almost swallowed up of ignorance and errour so that if one would trace back the Divinity of Christ by Tradition they should go near to lose the scent when it came to Athanasiâ—s's time whilst the whole Christian world seemed to be Arrian Qu. Is there no necessity of Tradition when the Scripture is not sufficient to refute all Heresies in the Church Ans Can it be possible to understand Heresies but as they are against the Scripture or how to have another conception thereof and yet that not sufficient for their refutation this is I confesse a Doctrine meet for such who can make contradictions meet and agree at their pleasure SECT VIII Qu. HAve we not safe and unanswerable ground from the Antiquity of the Romish Doctrine and its long continued succession to found an infallible assurance of its Truth Ans None can deny these 1. That the Scripture is the truest Antiquity and what is not according to this is a novelty brought in on the Church 2. That the rise and pedegree of the Man of Sin must be trac'd back to the very times of the Apostles in his beginning to work whose gradual breaking-up did then hasten to a more full appearance 3. But it is most clear also that the Primitive Church for some Ages knew no such thing as Popery in so horrid a corrupâ—ing of the Christian Doctrine that after followed nor what an Universal Bishop and his Infallibility meaned Qu. But can any evidence be found from these first times of the Christian Church that will import a contradicting of the Popish Doctrine as it is now professed Ans There are no accidents where the thing it self hath no being nor could these possibly write against Poperie in such heads as the Romish Infallibility the worship of Images and Saints c. before they were once brought to light but by undeniable consequence it is clear they held the Scripture to be the alone Rule and foundation of the Christian Faith therefore not the Romish Church and that the Counsel of God was clearly revealed in the same therefore not to be shut up as the fountain of errour Yea that there are but two places after death without the least touch or mentioning such a thing as Purgatory This also was the known Doctrine of the first times that Faith in Christ was the alone way of Salvation therefore not by oâ—r own merit SECT IX Qu. IS not the Doctrine of Merit for which the Romish Church so much contend agreeable to the Scripture and such as we may securely rest upon That men by their own Righteousness and the merit of works may be saved Ans It is clear we must go to Heaven by Merit though not our own yea upon the exactest terms of Justice it is due to him who hath paid the price to the utmost value that none of his purchase be lost but to us it is only of Grace Nor can such Works be meritorious where 1. We owe all and do nothing which is not a debt upon us being Not our own but bought with a price 1 Cor. 6 17. 2. Where no equality proportion or suitablenesse can be betwixt the Work and the Reward as is clear 2 Cor. 4 17. Rom. 3 28. 3. Which at the best have some spot and stain cleaving thereto and come so short to answer what the Law requires Isa 64 4. But we are all as an unclean thing and all our righteousness as filthy rags 4. It is most directly contrary to the Scripture Rom. 11 6. If by grace it is no more of works otherwise grace is no more grace Rom. 4 4. Nâ—w to him that worketh is the reward not reckoned of grace but of debt but to him who worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness and chap. 3 28. Wherefore we conclude that we are justified by faith without the deeds of the Law Qu. Yet may not some in an unconverted state deserve a conferring of Grace upon them by putting themselves forth to the utmost for their own conversion which the Romish Church calleth the Merit of congruity Ans From the Scripture it is clear that before renewing Grace all are the Children of wrath who of themselves cannot frame their thoughts to that which is good nor have an active concurrence for such a change 2 Cor. 3 5. And that the alone cause which maketh one to differ from another is that Rom. 9 vers 15. I will have mercy on whom I will have mercy Therefore no plea for Merit by any improvement of mens natural abilities Qu. But do not the works of the Regenerate which follow Justification deserve eternal life not from the Imputation of Christ's righteousness but from their own intrinsick worth and proportionableness to the Reward which is called the Merit of condignity Ans This were to subvert the whole contrivance of the Gospel which is a judicial transferring our sin as a debt on Christ the Surety and of his Righteousnesse and Merit to be imputed to us for our Justification without any respect to works and layeth down the very same way of life which was in the Covenant of Works as
discovered and all to be an imposture confessing the same her self with the whole manner of it so as the evidence thereof did enforce the Archbishop of Lisbon with the Inquisition to make some shew of condemning her as is printed at Seville 1589. but the discovery came too late of this or rather too soon for their interest after the relation of her Miracles had gone a broad These instances I only here touch of which so many else are known to the world that it may be seene on what signes and lying wonders this party leanes for the support of their Doctrine which may not abide the light of the Scripture But oh It may be sad and amazing in this day when the truth is so clearly shewed forth how so much the World seemes to have lost all sight and impressions thereof yea turned at that rate Atheistical to be thus imposed upon for subjecting to that way where the baite cannot be more discernable then the hook and where men must quite both Religion and Reason at once in getting such a stile as this of a Roman Catholick CONSID. IV. FOurthly Whilst this strange sight we have this day before us of the Romish state and Hierarchy with that peculiar frame and mould it is cast in so different from other Kingdomes of the world of such numerous orders and degrees resolving in one Monarch and head the man of sin after whom the world so long hath wondered Let us but seriously also consider what true account antiquitie on which they so much lean gives of this way 1. How clear and noture even to admiration is that discovery so many ages past of this Adversary his shape the way and manner of his appearance and so expresly foretold by the holy Ghost as we now see with our eyes in the event when upon no principles of Reason or the least of visible appearances such future emergencies could ever been foreseen or have entered into mens thoughts that it may be demonstrably evident to all this only could have been revealed by him to whom all his works are known from the beginning 2. As the Scripture shewes that early rise this mystery of iniquity had and its beginning to work with the first dawnings of Christianity though then more undiscernably and under ground This we may know also under whose hand this monstruous birth was most ripened and brought forth to a more Publick View of the World to wit that horrid and vile wretch Phocas who then usurped the Empire and conspired against his Master Mauritius and as all Histories of that time shewes what a plague and judgement from the Lord he was to the world so as it s related of a holy man who then lived after much wrestlings in prayer with God with some serious enquiry why such a vilewretch had been set up over the Empire got in a strange mâ—nner this answere quia non inveni pejorem Yet this cruel and brutish man Phocas as the Popish writers themselves are forced to confess was he for whom Gregory the great by his legate doth so congratulate his advancement as he summonds the Angels and all the Saints in heaven to rejoice therein After whose death the succeeding Pope Boniface did so far insinuate on this Emperiour as to divide him from the Greek Patriarch and obtained the granting of that Chartour upon which their pretended right stands to be universal head and Bishop of the Christian Church a very obvious suteableness being here for one bloody usurper as this was who rose upon the assasination of that good Emperour and his Children to make thus way for another nor a fitter mean could have been found to help the man of sin to his throne than this Phocas for which see Baron 81. an 603. art 3. 3. It should be remarkable that concurrance of things was then for the more full discovery of this Adversary and of his being revealed to be that man of sin shewed by the holy Ghost 2 Thes 2 3. when their own greatest writers are enforced to tell since this could not possibly be hid how from the eighth Century and several ages after such as exerced the papal power were for the most part so many prodigies of wickedness in their time that those Histories seemes to want words to express the horrour and abomination of such as were Popes for which let any but read Platina himself lih 5. upon Benedict the 4. and many others of their lives where he shewes how they were become such as laying aside all divine Worship like cruel tyrrants did exerce their malice in the world but that some of them lived not long God taking them away as so many Monsters of men but more fully doth Cardinal Benno speak to this yea Baronius also in his Annales Tom. 10. how it was then known their ordinary use of Magick consulting with the Devil and giving themselves over to these horrid Villanies as no heathen records almost give such an account And which are Baronius his own words though one of the greatest friends to the Popish interest that such was the face of the Romish Church as Sees were changed Bishopricks and Church offices given at the pleasure of the vilest Strumpets that then bare rule at Rome Now this is that true antiquity they have to boast of to the world and of those Popes whose infallibility in all matters of faith they would perswade men to rely on 4. How undeniable is it from those times when the Romish Hierarchy once began to ripen to its height what sorest plagues did thus follow and break in on the Christian world yea what an inlet of grossest ignorance was therewith not only of divine things but of all humane literature and morality as from the concurrance of histories then is clear that with the several steps of the advance of the Popish grandour and power the world did gradually turne worse yea and in a strange manner became barbarous rude and savage so as both Baronius and others of their writers who they know intended no reflection upon their way further then necessity enforced them to speak shewes such was the face of those times as it was a matter of suspition to know the Greek language but to have any knowledge of the Hebrew was no less than heresie yea calleth them infaelicissima luctuosissima Romanae Ecclesiae tempora and that these and following ages were such wherein all things both humane and divine were in visible confusion 5. And is it not noture to all who consults the Church records what a flood not only in dissolutness of practice but Atheisme in Principles did remarkeably then break forth on the Christian world with that advance of the Romish interest towards its height so as those who were serious in the matters of truth were almost brought to a questioning of the whole of the Gospel and any sound founding of their faith in the matters of God whilst Religion seemed to be almost lost in fabulous traditions