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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A89813 The plain mans defence against popery: or, A discourse, shewing the flat opposition of popery to the Scripture. By J.N. chaplain to a person of honour J. N. 1675 (1675) Wing N22; ESTC R9788 31,034 79

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contrary to Scripture 10. Q. Hath every Christian liberty and power to examine and judge of things belonging to faith and salvation of the true sense of the Scripture or is he bound absolutely to submit his judgment to Ecclesiastical Judges and to receive their doctrine without Examination A. I speak as to wise men judge ye what I say 1 Cor. 10.15 Try the Spirits whether they be of God 1 John 4.1 The spiritual man judgeth all things 1 Cor 2.15 Take beed of false Prophets Matth. 7.15 Not that we have Dominion over your faith 2 Cor. 1.24 Try all things 1 Thes 5.21 Note The Church of Rome deals with people as the Philistins with Sampson when they put out his eyes they have no hope that Christian people will receive their doctrine if they be not first blinded and the light of their reason and judgment taken away they are not ashamed to affirm 1. That private Christians must receive the doctrine of the Church without examination 2. That they do not offend God nor are blameable for holding any errour or heresie or committing any sin if by so doing they follow the Doctrine of their Pastors and Spiritual Guides 11. Q. Are the Books commonly called Apocrypha any part of the holy Scripture or were all the Books of Divine Scripture written by the Prophets and Apostles or by other Apostolick men allowed by the Apostles and do the Divine Scripture contain nothing but truth by reason of the immediate assistance of the holy Ghost afforded to the Pen-men of them A. Thy word is truth John 17.17 The Scriptures of the Prophets Rom. 16.26 Ye are built upon the foundation of the Prophets and Apostles Eph. 2.20 Note The Apocrypha may not be received as Scripture for 1. The Apochryphal books were not received by the Jewish Church as Divine Scripture yet to them were committed all the Scriptures of the Old Testament Rom. 3.2 2. The Apocrypha was written after Malachie the last Prophet so that they could not be written by any of the Prophets and it is evident they were not written by any of the Apostles the Prophet swrote in Hebrew and did prophesie of Christ but these books were not written in Hebrew nor do they propose any Testimony or prophesie of Christ whereas all the Prophets speak of Christ Luke 14.27 Act. 10.13 3. The Apocrypha Books were not received as Divine Scripture by the primitive Christian Church as the ancient Fathers plainly testifie 4. These books are not cited and quoted by Christ and the Apostles as the books of the Old Testament are frequently 5. These books contain some things erroneous false superstitious and contradictious both to the Scripture and to themselves see Tob. 5.12 Tob. 6.7 Tob. 9.2 judith 9.2 Bar. 6.3 Ecclesiast 46.20 2 Maccab. 14.42 c. 2 Maccab. 12.9 2 Maccab. 12.42 43. c. Note Some of the Apocrypha the Church doth read for example of life and instruction of manners but it doth not apply them to establish any Doctrine 12. Q. Is the corruption of nature it self and all the motions of it truly and properly sin even in those who are regenerated hath concupiscence and lust of it self the nature of sin though a man doth not consent to act and fulfill it A. I had not known sin but by the Law I had not known lust except the law had said thou shalt not Covet Rom. 7.7 With the mind I serve the Law of God with the flesh the law of sin Rom. 7.25 Lust is not of the Father 1 John 2.16 The flesh lusteth against the Spirit c. Gal. 5.17 Note The Apostle in Rom 7. more than once calls concupiscence or lust sin and that not only because it is from sin and inclines to it but also because it is contrary to the law of the mind and lusteth against the spirit in which thing the true nature of sin doth consist viz. in non-conformity to the Law of God Note If concupiscence were only the punishment of sin St. John would not have said that it is not of the Father for from him is the punishment of sin Note The motions of the mind to evil are of three sorts 1. Such as are rejected as soon as they arise 2. Such as remain a while and tickle and affect the Soul with some delight 3. Such as both tickle the mind with pleasure and a man doth resolve to put them into practise There is no controversie about the first or third sort but the dispute is about the second sort which indeed are forbidden in the tenth Commandement for what else can it forbid for motions of the first sort are not sinful and motions of the third cause are forbidden in the other Commandements as is evident by our Saviours exposition in Matt. 5. Note The Papists deny concupiscence and the lusts thereof to be sin because otherwise their other errours are not defensible their doctrines of merits of perfection of superrogation yea they are so blasphemous as to say that concupiscence and the lusts thereof are so far from defiling the Soul that they make the operations of it more meritorious and if so then our actions are more meritorious than the actions of our Saviour Christ who had no manner of corruption or lust in him to wrestle or strive against the will of God 13. Q. Are some sins Venial that is so small that they do not deserve or bind over to the wrath and curse of God and everlasting death A. Cursed is every one that doth not continue in all things written in the Law Gal. 3.10 Whosoever shall keep the whole law and offend in one point he is guilty of all Jam. 2.10 The wages of sin is death and the gift of God eternal life Rom. 6.23 so Rom. 6.16 Note The Apostle saith all sin deserveth death that is everlasting as appears by the opposition of life everlasting which the Apostle joyneth in the same verse Note without this filthy distinction of sins venial and mortal the Popish doctrine of a regenerate mans perfect keeping the whole law and so meriting a heaven falls to the ground and it is the less wonder that some debauched persons turn Papists when they precisely mention drunkenness as one in their Catalogue of veinal sins Note The ground of this Popish mistake about sins venial is that they take the measures of sin from the Act which is finite and not from the Object which is infinite so God offended by it Now this must needs be a false rule for so no sin would deserve infinite punishment but all sins would be venial for all sin is finite in it self and yet becomes infinite in merit because it is committed against an infinite God 14. Q. Must we disavow all communion with and separate from the Church of Rome in their Idolatrous worship or is Idolatry a sin not so heinous but that it may stand with the fellowship a Christian ought to have both with Christ the Head and with his