use of that element ordained by Christ our Lord and joyned with a true faith because the defect of faith doth prejudice the integritie of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that Baptism is a Sacrament instituted by the Lord which unless a man hath received he hath not coÌ„munion with Christ from whose death buriall and glorious Resurrection the whole vertue and efficacy of Baptism doth proceed Therefore in the same forme wherein our LORD hath coÌ„manded in the Gospel we are certain that to those who be Baptized both Original and Actual sins are pardoned so that whosoever have been washed In the name of the Father and of the Son and of the Holy Ghost are regenerate cleansed justified But concerning the repetitioÌ„ of it we have no coÌ„mand to be Re-baptised therfore we must abstaine from this incoÌ„venience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We beleeve that the other Sacrament was ordained of the Lord which we call the Eucharist For in the night wherein he was betrayed taking bâ—ead and blessing it he said to his Apostles Take ye â—at this is my Body and when he had taken the Cup he gave thanks and said Drinke ye all of this this is my Blood which was shed for many do this in remâ—mbâ—ance of me And Paul addeth for as often as ye shall eat of this Bread and drinke of this Cup ye do shew the Lords death this is the pure and lawful institution of this wonderful Sacrament in administration whereof we confess and profess a true and real presence of Christ our Lord but yet such â—â— one as Faith offereth â—o us not such as devised Transubstantiation teacheth For we belive the faithful do eat the Body of Christ in the supper of the Lord not by breaking it with the teeth of the Body but by perceiving it with the sense feeling of the Soul sith the Body of Christ is not that which is visible in the Sacrament but that which Faith spiritually apprehendeth and offereth to us from whence it is true that if we believe we do eat and partake if we do not believe we are destitute of all the fruit of it We believe consequently that to drink the Cup in the Sacrament is to be partaker of the true Blood of our Lord Iesus Christ in the same manner as we affirmed of the Body for as the Authour of it commanded concerning his Body so he did concerning his Blood which commandment ought neither to be dismembred nor maymed according to the fancy of mans arbitrement yea rather the institution ought to be kept as it was delivered to us When therefore we have been partakers of the Body and Blood of Christ worthily and have communicated intirely we acknowledge our selves to be reconciled united to our head of the same Body with certaine hope to be coheires in the Kingdome to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Souls of the dead are either in blessedness or in damnation according as every one hath done for as soon as they remove out of the Body they passe either to Christ or into hell for as a man is found at his death so he is judged and after this life there iâ— neither power nor opportunity to repent In this life there is a time of Grace they therefore who be justified here shal suffer no punishment hereafter but they who being not justified do dye are appointed for everlasting punishments By which it is evident that the fiction of Pargatory is not to be admitted but in the truth it is determined that every one ought to repent in this life and to obtaine remission of his sins by our Lord Iesus Christ if he will be saved And let this be the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This compendious and brief Confession of us we conjectur will be a contradiction to them who are pleased to slander maliciously accuse us and unjustly persecute us But we trust in our Lord Jesus Christ and hope that he will not relinquish the cause of his faithful ones nor let the rod of wickednessly upon the lot of the righteous Daâ—id in Constantinople in the Moneth of March 1629. CYRILL Patriarch of Constantinople Courteous Reader thy favour is desired in some escapes of the Press these which are but literal not altering the sense pardon and pass by these which are more gross amend as followeth In Epist Ded. Page 5. Line 10. Read callida l â—0 for way hold Read waxe bold In the Epistle to the Reader p. 8. l. 2 for Church r. Christ p. 16. l. ult for the r. theâ—e p. 18. l. 12. for calumnies r. calamities page 19. line 27. for perswaded read disswaded page 21. line 17. for δ◠r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26. l. 5. for 17 r. 14. In the Debate p 8. l. 13. for although all r. Apocryphal p 19. l antep del lay p. 33 l. ult r. proceed p. 34. l. 17 for Paliner r. Parmen p 37. l. 21 for a r. the. p. 46 l. antep r. Praxeam p. 48 l. 6. r. conjuncta p. 69. l. 25. for tradition r. citation p. 88. l. 23. r. lament p. 103. l 20. del Thirdly p. 107. l. â— r mortalitate p 121. l. 13. r. were made p. 129. l. 18. r. breasts p. 130. l. 19. for of r. in p. 138 l. 19. r. statue p. 160. l. 9. for according to r. accordingly p 161 l. penulâ— r. non continentur p. 175. from l. 10. to 17. read all that period in p. 177. l. 1. for that r. not p. 234. l. 20 adde or as some 23. p. 268. l 23. r. let them testifie p. 270 l. 25. r. comminations p. 284. l. 17. r in company p. 284. l 5. r. none can In some copies though but in few there will be found these errours in Ep. Ded. p. 2 Peope for Pope p. 3. l. 9. Sacraments for Sacrament l. 20. modestly and humbly for modestie humilitie p. 4. l. 17. underminding for undermining l. 18. teares for tares in pres of the Greek Confession twise δ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any testimonies be repeated that is to be imputed to the Impunger not to the Defender A DIALOGUE Betwixt a Papist and a reformed PROFESSOUR who protesteth against the Errours of Popery written for information of the Simple who love the truth that they be not ensnared by the temptations of the time PAPIST QUESTION I SEEing this Age is so controversall how shall it be discerned who hath the Truth PROTE ¦ STANT Answer A By the Scriptures The written word of God is the only infallible determiner of faith and manners It hath livine Authoâ—ity heavenly Majesty to a right discerner it maketh spirituall impressâ—ons on the soâ—l to it as chief judge on Earth all â—â—â—eals should be made Is 8. 20. To the â—â—w and the Testimony Papists Reply To this Answere a Papist replyeth that it is not satisfying and rendereth five reasons why the Scipture cannot be
A VINDICATION OF THE REFORMED RELIGION From the Reflections of a ROMANIST Written for Information of all who will receive the Truth in Love By WILLIAM RAIT Minister of the Gospel at DUNDIE 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth Cyprianus ad Pompeium epist 74. Quae ista obstinatio est quave praesumptio humanam traditionem divinae dispositioni anteponere net animadvertere indignari irasci Deam quoties divina pracepta soluit praeterit humana traditio Sine causa colunt me mandata doctrinas hominum docentes ABERDENE Printed by IOHN FORBES Younger Printer to the Town andVniversitie dwelling on the Mercat-place 1671. To the truly Honorable and really Religious The Laird of HALGREEN Elder Grace and Peace be multiplied SIR The great work of a Christian in the world is to preferr Heaven to Barth the law of the Lord to the law of sin Gospell concernments to all earthly interests when the one cometh in competition wiâ—â— or opposition to the other The first fall of man as the schooâ— termeth it was Aversio a Deo and conversio ad creaturam A turning from God to the creature Then sin obtained precedencie to Grace folly to Wisdom lust to the law of God Our health and safety cometh in by recoverie and cure our victorie by a reserve therefore God sent his Son into the world with the Gospel remedy to turn us from ungodliness and worldly lusts Titus 2. 12. to wean us from the inordinate love of the substance and shaddowes of the world 1. Iohn 2. 15. to espouse our love to himself that we may be presented as a chaste Virgin to Christ 2 Cor 11. 2. For this we pray we preach we lâ—bour we make use of Ordinances and goe about every duty This is the scope and course of a Christian and whatever hindreth this design is not to be approved by him Wood hay stuble is not a Gospel cure Pure Religion and undefiled can only better the heart mortifie corruption subdue the body of death subject the whole man to the soveraignety of Iesus Christ mend the world and make men live holily righteously and soberly When this salve was rightly applyed in the primitive Church O how wonderfully did the Lord bless the cure and proved the medicine to be good by great successe How were men bound to their duty by the awe and love of GOD on their hearts that the very Heathens and Iewes â—â—eto amused and forced to give testimony to the doctrine that it was of GOD. But when men afterwards did beginne to mixe the wine with water and handle the word of GOD deceitfully They then became lovers of pleasure more then lovers of GOD then fell they in dotage with the pompe and pride of the world Which disease did break forth notoriously first at Rome thence it spread and infected many Churches Vrbs rea stagitiies urbs leâ—â—i causa putanda es Vrbs fera Tibrinae cui famulantur aquae As heathen Rome usurped dominion so Rome now being animated by the Pope and his Complices taking advantage by the division of Princes and encreasing her wealth by their wrack like some who live near the Sea as if there had been no law of Christ to deny our selves take up our cross and follow him turned the Gospel-simâ—â—â—citiâ— into state-policy and the Ppoe degenerating from the â—hristian carriage of primitive fathers sought secular greatness chiefly put on a triple Crown followed the pompe of the world And all this is done under the name of Christ pretence of Religion and in ordine ad spiritualia which maketh the sin more sinful and their way irreconcilable with the dogâ—atick saith of a Christian who believeth the Scripture The Church of Rome was once famous for Gospel profession Her saith was spoken of through all the world in Tertullians time who lived in the second centurie Rome hath this character from him lib de praescript adversus Haereticoâ— Felix Râ—mâ— cui totam doctrinam Apostoli cum sanguine suo profuderunt legem Prophetas cum Evangelicis Apostolicis literis miscet inde potat fidem eam aqua signat Spiritu Sancta vestil Eucharistia pascit martyrio exhortatur adversus hauc institutionem nominem recipit Happie Rome to whom the Apostles poured forth their doctrine with their blood who mixeth Law and Gospel together and drinketh in saith that way taketh on the Baptismal seal thus cloatheth her self with the graces of the Holy Ghost feedeth by the Sacrament of the Supper confirmeth the doctrine by martyrdome and receiveth none but on thâ—se termes Quantum mutatur O how great an alteration is there Rome is not like that which is was once For then they were made martyrs for the faith now they make martyrs for the same faith then they had pure ordirances now they pollute them all with superstition and humane inventions Bernard lib. 4. de consid ad Eugen. Invisi Terrae Coelo impii in Deum temtrarii in sancta seditiosi ad seiuvicem simplicissimi dissimulatores malignissimi proditores quos nominem amantes nemo amat c. The pâ—imitive Fathers studied modelty humility and Gospel carriage Cornelius to Cyprian in his Epistles breatheth forth much self-denyal Cyprian thaâ— holy Martyr at the Council of Carthage saith neque euim quisquoeÌ„ nostrum se Episcopum Episcoporum constituit i. e. None of us maketh himself an universal Bishop And divine Augustin writing to Hieromâ—pist 97. uttereth himself thus in multis rebâ—s Augustinus Hieronymo minor est this was Gospel like But now the Pope is the Prince of pride naming himself infallible consequently incorrigible by the same reason impeccable â—amomâ—is peccans in eo quod peccat errat Every man erreth in as much as he sinneth saith the school If our hope were in this life only and no retribution hereafter or if the Alcoran were our rule this deportment being full of carnal wisdom proclaimeth them witty politicianes But seeing the contâ—aâ— is sure by the undoubted word of GOD this their way is soâ—â—ly and it is admirable how understanding men approâ—â— their sayings This their way hath wronged Christianity highly and many sad effects have followed upon this pompous alteration of the Primitive frame First It hath turned many Italians who live near the Court of Rome voide of all true Religion and dyed them with Atheisme So that as it is reported of them in Print they will call proverbially their Idiots Christians and when they would name a fool they say he is a Christian as if Christianitie were a fable and high follie A discerning person who travelled through Italie many years ago told me that he heard some of them publicklie blaspheme Iesus Christ by words which should not be repeated and yet go unpunished This is the fruit of their state way For now it is far more like to the state of Rome noâ— the old Church of Rome Secondly It exposeth Christian
assert with the Scripture that Marriage is honourable amongst all therefore they should not forbid it Their answer is that all should not be taken here absolutely for then a brother might marry his sister but only of persons not prohibited and their votaries are such Is not this a fig-leaf covering Incest is forbidden by the law of GOD. But where are Church men forbidden by GOD to marry it is honourable among them saith the written word who can bind men to the contrar of that which the Lord hath permitted and commanded The evasion about the Sacrament of the Supper is of the same kind when it is objected that Christ said expresly of the Cup drink ye all of it By all say they is meaned all Priests but not all Christians Is this to be endured with patience to see men tear so the sense of Scripture with sophisms If all relate to them as Ministers of the Gospel then they should have the bread only and all privat Christians should be barred for he who said drink ye all of it said likewise to the same all take eat Fourthly When they are challenged of Superstition and Idolarrie by breach of the second Command here there is a distinction not lacking betwixt the worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reserved for GOD and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they avowedly say should be given to images Saints c. And this they father on Augustin But these two words are promiscuously taken in Scripture and both of them given to GOD as shal be proved in its proper place Papists give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Images Reliques and Cross of Christ Thus they confound themselves When Iohn the divine would have worshipped the Angel doth he not forbid him Rev 22. 9. and say worship GOD Belike he knew not this distinction Is it not called will worship Col 2. 23. Then it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither doth Augustin make use of that distinction in the Popish sense he was farre from thinking that Religious worship should be tendered to Saint or Angel for he saith lib. de vera Relig. cap. ult Honorandi sunt propter imitationem non adorandi propter Religionem And epist 44. seâ—as inquit a Christianis â—ullum coli mortuorum He biddeth us praise the Martyres honour their memories follow their foot-steps sed DEVM Martyrum colite worship the GOD of Martyrs onlie This distinction then is groundless Is it not lamentable that men professing Christianitie should so hazard upon Idolatrie Superstition and will worship with a deceitful distinction which can neither satisfie reason nor conscience And dare any tender Christian think that such jugling work will be his peace in the day of distress and death What is this but a lie in the right hand Therefore let all who love and fear the Lord bewarre of that worship which standeth on such cogling distinctions Fifthly Their great refuge when they cannot mantain these absurdities is that we calumniat them mistate questions And if neither of these can serve then they alleadge that these are the opinions of some privat Doctors and not the judgement of their Church But in this vindication let all be assured that to my best uptaking nothing is fathered on this Adversary but what he saith directly or coÌ„sequentially nothing brought against him but that which is either literally or interpretatively in the written word of GOD or human Authours Albeit it he notoriously known that Papists uphold their tottering Babel by lies murthers treasons deluding wonders by corrupting mutilating foisting embezeling diverse testimonies divine and humaâ—â— as shal be made out hereafter yet we have not so learned Christ The truths of Christs Gospel need not such proppes and we are not allowed to lie for GOD. It is a meer evasion to cast over what they cannot make good on their privat Doctours For the decrees of the council of Trent to which now they profess adherence are purposly contrived in many particulars like the Delphian oracles and when they lurke under ambiguities what way shall they be found out but by their Doctours who are the expositors of their tenets Beside there be few or none of them cited whose books are not approven by Censurers appointed for that effect the tenour of whose testimonie is that such books contain nothing contrar to the Catholick faith of the Church of Rome Is not this equivalent to a Council statute Do they not impuâ—â—â—â—ur Doctours Calvine Luther c notwithstanding of 〈…〉 Confessions of faith whereof they cannot be ignorant They deal not only so with their own writters but also with the Fathers as some hard Masters use their servants if they â—lease their humours they will keep them if not they will dismisse them it may be with a stain betwixt termes Yea they deal worse with such testimonies as rellish nor their taste for they dispatch and gelde them also Their Monastries have not occasioned the murther of more infants nor their Golders by the index expurgatorius have the death of true testimonies which now being overlaid cannot see the light Shal not the GOD of truth make inquisition for these crimes in due time Surely he will arise and have mercy on Zion for some are yet living who take pleasure in her stones and favour the dust thereof Thirdly The third Engyne which thâ—se Engyneers use is the colour of antiquitie and pretence to closs walking and austerities The Church of Rome to which the Apostle Paul did write is indeed ancient whose faith was spoken of through all the world But Poperie as it is now dogmatised is a late invention plastered with antiquitie like the Gibeonites bread And so far from rendring men closs walkers that it is highlie prejudicial to Gospel interests For ex natura operis it turneth men loose and unfaithful to souls yea its pompous secular way is verie unsuitable to the simplicitie and self-denyal required in the Gospel this is soon proved The great pillar of the Romish Religion is the Popes pompous supremacie and infallibilitie In this saith Bell. prefat de Pontifice the summe of their Religion consisteth Consider Reader which of the Apostles did so empyre it Not Peter that he forbiddeth and calleth himself a fellow Elder 1. Peter 5. 1. Not any Church man for manie Centuries thereafter For Gregory who was Bishop of Rome anno 600. curseth the name of universal Bishop which Iohn Bishop of Constantinople usurped and saith epist lib. 4 Rex superbiae prope est he meaneth Anti. Christ Et sacerdotum ei praeparatur exercitus in this he prophecied truelie Estius in lib. 4. sent dist 47. being puzled with this testimonie saith that by universal Bishop Gregory meaned onlie sole Bishop who excluded others This is a meer forgerie for there were manie Bishops at that time in the Greek Church beside Iohn of Constantinople so he was not solus Episcopus But giving not granting this to be the sense of the