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
it Qu. Is it not lawful to make an Image of Christ who is truly Man for keeping up the remembrance of him in our Worship Ans We may not 1. Because it is expreslie forbidden to frame unto ourselves the likenesse of any thing in Heaven where the blessed body of Christ now is 2. Since both natures in him are inseparable this were to fix a representation in our mind of his manhood only dividing it from his Divinity and thus give a manifest advantage to Arrianism 3. Nothing from the Scripture giveth the least shew of any shape or lineament of his Body to let us see that under no visible Image we should seek to represent him 4. The true portraicture of Christ crucified we have set before our eyes in the Gospel and administration of the Sacraments as is clear Gal. 3 vers 1. Qu. Yet is there not safe ground for the worship of Angels of the Virgin Mary and of the Saints since this is not directed unto them as unto God but in a lower degree Ans God alone is and ought to be the object of Religious Worship which in no degree can be given unto any creature whatsoever as is expresse from the Command Matth. 4 10. Thou shalt worship the Lord thy God and him only shalt thou serve 2. All worshipping of Angels is forbidden Col. 2 18. Rev. 10 10. 3. Since Religious Worship is due to God alone we may in no degree give it to the Virgin Mary or the Saints since there is but one Mediator Jesus Christ 1 Tim. 2 5. Yea this were so far to put them in the place of God to provoke his jealousie Exo. 24 14. Thou shalt worship no other God for the Lord whose Name is Jealous is a Iealous God And of this is he in a special way Jealous that none be copartners with him in his Worship Qu. Is there no warrantable use of Images Ans The use of Images is not simply condemned for we find some in the Temple by expresse Command though they were only Typical to shadow out things to be fulfilled under the New Testament there is a Political use of Images also lawful for ornament and to keep up the remembrance of friends some historical and for doctrinal use but none should be set up in Churches or in the least set apart for Religious Worship SECT XVI Qu. MAy not the Worship of God in the publick Prayers of the Church be in an unknown tongue according to the Popish Doctrine Ans You have the Apostles answer to this 1 Cor. 14 2. He that speaketh in an unknown tongue speaketh not unto men but unto God for who understands him In which he shews there can be no visible communion in such an act of worship and lets us see how it contradicts one great end of publick worship that such can have no real and heart consenting therein which is indispensiby called for in that dutie of publick Prayer as we see vers 16. For how shall be that occupieth the room of the unlearned say Amen at thy giving of thanks since he understands not what thou sayest Qu. Is it not enough to intrust Church-guides with this to whom the People makes their Confession Ans We know no such implicite relyance taught by the Scripture but there is no cure where men will intrust both Religion and Reason at once to the disposal of others Qu. Yet is there not a necessity of some Implicite relyance on these since according to the Romish Doctrine none can be assured of his own Salvation but what he hath on the assurance of his Priest and Confessor Ans Nothing is more clear than a Christians accesse to be assured of his being in the state of Grace and that he hath passed from death to life 1 Ioh. 3 14. Upon these grounds 1. Because a rejoycing in the hope of the glory of God is attainable here as the Apostle sheweth Rom. 5 vers 2. 2. That by the works and evidences of Sanctification a most firm and infallible assurance is in this life given to the Saints 1 Ioh 3 18 19. Let us not love in tongue neither in word but in deed and truth and hereby do we know that we are in the truth and shall assure our hearts before him 3. By the testimonie of the Spirit witnessing with our Spirits That we are the children of God Rom 8 16. 4. By that earnest of the Spirit in our hearts whereby we are sealed unto the day of Redemption Eph. 1 13 14. 4 30. Qu. Is there no ground for that Article of the Romish Doctrine that under pain of damnation there be a Confession of the most secret sins of men yea their very thoughts so far as they can remember unto the Priest according to that James 5 16. Confesse your faults one to another Ans We see as much ground from this to confesse to the people as to the Priest nor doth the Scripture warrant any such thing but this assurance have we that He who confesseth and forsaketh his sins shall find mercy Prov. 28 13. Which none will deny is there meant unto God nor did the Saints in Scripture know Auricular Confession I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal 32 5. Though we deny not the duty of publick Confession in the case of publick and scandalous sins but if men shut not their eyes nothing but a politick interest is here to be thus on the most hid and close counsels of men by such a pretext to keep the Conscience under awe SECT XVII Qu. BUt how should that plea be answered which the Romish Church hath to prove their Religion from its unity universality and an uninterrupted succession Ans It is I confesse strange and astonishing when so clear 1. For her Unity That besides what known differences they are at amongst themselves in many Doctrines they are visibly divided about the very foundation of their Faith and Infallibility of their Church whether it resolve on the Pope alone or on the Pope and a Council or that late found-out Rule of Oral Tradition 2. For an Universality it is easie to know how much more than the one half where the Christian Faith is embraced through the World doth not at all own the See of Rome And 3. For that Succession of their Church and uninterrupted line of Popes they will not themselves debate how there have been â—hree Popes at one time yea by what horrid means some of them got up to that throne as their greatest Writers are forced to confesse Qu. But is the Apostacy of that Church such as there is no safe union with it nor hope of being saved in their Religion Ans If Rome be that spiritual Babylon Rev. 18 4. as is there most evident then is the command peremptorie to come out of her leâ—t being partakers of her sins thâ—y be partakers of her plagues yea such a threatning we may read Rev.
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
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
terms that it stood in the Covenant of works certainly we must either quite the Scriptures or acknowledge that nothing can be more destructive to the Christian Faith revealed there than such Doctrine Qu. Is there no infallible Rule and Judge to determine herein on whose decisive sentence we may securely rest in the greatest controversies Ans If we own ourselves Christians this can be no debate that the Scriptures contained in the Old and New-testament are the supreme Judge The Oracles of God committed to the Church Rom. 3 2. to give Answers in every dark case The Type and forme of sound Doctrine Rom. 6 17. Unto whose sentence we are in all matters both of Faith and Practice expresly referred by the Lord Isaiah 8 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them SECT II. Qu. SInce the Rule of Faith must be plain and intelligible can the Scripture be such which according to the Popish Doctrine is a Masse of dead and dark Characters untill their Church put a sense thereon Ans It s own witnesse is clear 1. That it Is such as maketh the simple wise Psal 19 7. And a Light shining in a dark place to which we are called to take heed 2 Pet 1 v. 19. A Lamp to our feet Psal 119 105. 2. We see what is written there was for our learning Rom. 15 4. and given us for that end that it might be understood 3. It is clear the promise of the Spirit to lead us into all Truth Joh. 16 13. doth belong to every Believer as well as to the greatest Doctors of the Church who can pretend no extraordinary Revelation for leading of them 4. We know the Fathers and Ancient Church did still prove their Doctrine from the Scripture as not only of more authority but more clear than their Comments 5. Though some Scriptures be not so plain as others and several Prophecies sealed up until their taking place in the event yet nothing can be more plain than the fundamentals of Christianity and those Scripture Truths necessary to Salvation But the World may see it is not obscurity against which their true quarrel is but a too clear evidence before which their interest cannot stand Qu. Yet is this a sufficient ground for the Scriptures being translated into our own Language so as every Man may read and have access thereto which the Romish Church so expresly forbids as the cause of Error and Heresie Ans We know 1. The command is express for all to read and teach their children Deut. 6 11. 2. That under the Law the Jewish Church had no restraint and should the Church now be in a worse case and live in more darknesse 3. Upon this account were the Bereans so highly commended for examining the Apostles Doctrine by the written Word which they could never have done if any such restraint to read the same had been upon them 4. It is a strange cure to keep from the Light for fear of going wrong and when Christ saith You erre not knowing the Scriptures Maâ—t 22 22. That ignorance thereof should be the way to keep us right Qu. Is it not evident 2 Pet. 3 v 16. How there are things hard to be understood in Paul's Epistles which the unlearned and unstable wrest to their own destruction Ans It is there shewed 1. Some things are more dark in the Scripture which none do deny 2. We see those who thus stumble are such as wrest the Word and not of a humble sober and serious Spirit by whom none will judge the Apostle here means the whole of Believers within the Church except the Doctors thereof Nor hath it more weight to forbid Christians use of the Scriptures and to read the same than the necessary use of meat because some unsober abuse the same to their hurt Qu. Whâ—t inducement should the Romish Church have to restrain Christians in this if it be so visibly cross to the Rule Ans They have I confess this plea for necessity since their case so stands they must either ruine their interest and be discovered in the greatest imposture that ever was known in the World or have the Bible shut up though to ruine the Souls of many Millions of the poor People nor is it strange such hate the light whose deeds are evil lest they be reproved SECT III. Qu. IS it not to the Church and to no private person That the supreme Authority and power of interpreting the Scripture and to be judge of the true sense thereof doth belong Ans The Scriptures is the alone infallible Rule for interpreting it self And to none but to the Holy Ghost speaking to us there can such Authority be ascribed 1. Because Scripture is the supreme standard by which we are called to prove all things 1 Thes 5 21. and to know the Spirits whether they be of God or not 1 Joh. 4 1. Yea thus must the Doctrine of the Church be known 2. The sense of the Scripture is the Scripture it self which thence only can be sought and understood by the same Spirit that indited it 3. We see by innumerable instances that where in one place it speaks more darkly it doth explain it self in another and thus refers us to its own interpretation yea how with a greater light and plainnesse Truths are opened up in the New Testament which more darkly and as under a Vail were held forth in the Old Qu. But the Scripture is of no private interpretation therefore to the Church only it must belong Ans This only shews the Scriptures Interpretation can be subjected to no humane Comments nor hath its Authority of men and from their private judgements whatever place they bear in the Church but must be sought from the Scripture it self and according to the Analogie of Faith but no ground in the least to deny accesse to private persons to know and seek after the true sense of the Scripture Qu. What assurance can any have that such is the true sense of the Scripture without some authoritative decision of the Church Ans We know 1. That the promise Joh. 7 17. stands good to every one of the Saints If any man do my will he shall know my Doctrine whether it be of God or not And such who object this dare not I am sure restrict the giving of the Spirit for that end to their Church-Doctors onlie 2. If the sense of any thing written can be understood then it is sure the most weighty and necessarie truths of the Scripture are so obviouslie plain as they can bear no other sense and meaning except men quit the very use of Reason and Judgement 3. Where the Scripturâ— is more dark there want not peculiar helps and means for a Christians attaining the true sense thereof such as serious prayer the knowledg of the original languages and repairing to these fountains themselves advertency to the scope and intent of
the Scripture yea a dexterous comparing of one place with another with a prudent use of the judgement and commentaries of such as have written thereon though not implicitely to rest upon them Qu. Buâ— hath not the Scripture so various senses as necessarily requires a living and visible Judge to decide when to take it in a literal or in a figurative sense Ans It concerns the Romish Church to impose divers senses on the Scripture that it may have none at all though we deny not some figurative expressions the true sense whereof must be understood from what is the obvious intent as the scope of such a Scripture not the very words themselves Such as Mat. 5 29. If thine eye offend thee pluck it out Psal 91 13. Thou shalâ— tread upon the lion and the dragon But it is most clear 1. That one true and genuine sense the Scripture only hath from the words rightly understood which is the literal sense and thence only Arguments can be taken to prove any truth 2. That in truths necessary to Salvation is no thing figuratively expressed but what is with greatest plainnesse to the discerning of all held forth 3. What the Romish Church pleads for of an Allegorick Moral and Typical sense they are no different senses of the Scripture but a different application and accommodation of one and the same Scripture divers ways in the use whereof much caution and sobriety is needful and though a necessarie respect is to be had always to the Type and the thing Typified yet even there is the sense still one and the same SECT IV. Qu. HOw know you the Scripture is of God or can be infallibly sure of its Divinity but by the Church and its Testimony Ans We deny not this to be a peculiar motive and inducement for a high and reverent esteem thereof and a ministerial help to our Faith though with no authoritative Dominion over the same But 1. The Scripture is known by its own light and these expresse Characters and marks of Divinity it bears which convincingly shew whose it is so as the meanest Christian may know this without any humane Testimony 2. There needs also the inward work of the Spirit to beget a firm and through perswasion thereof upon the Soul Qu. But how do you know you perceive such a light in the Scriptures as you speak of Or can make it appear to others that you are not deceived therein Ans None will distrust their own eves though by no Arguments they can perswade those who are blind that they really behold so excellent a light as the Sun But it is strange and absurd to demand a reason of Sense or for a blind man to require him who seeth to prove unto him by Argument that he certainly sees and beholds such things Qu. Is not this torun in a round and circle from the Scripture to the Spirit from the Spirit again to the Scripture when thâ—s you know by the Spirits revealing the Scripture to be the Word of GOD and that revelation to be true by the Scripture Ans No ground is here for any such challenge 1. Because we admit no private or particular Revelation of the Spirit to assure us of the Truth different from what is revealed in the Scripture it self 2. It can be no circle when it is so clear the Scripture and Spirit mutually prove one another by different wayes and not in the same manner for it is by way of Argument that the Scripture proves the certainty of the Spirit holding out such truths whence we know how to discern the Spirit but effectively and as an instrument doth the Spirit prove the Scripture by enabling us to see that marvelous light which is therin 3. As hath been already cleared there are Arguments of another nature and independent on the Testimony of the Spirit by which the Divinity of the Scripture can be solidly known and demonstrated Qu. Can you know the Scripture is Canonical or that these Apocrypha Books which Protestants reject are no part thereof without the Churches decision Ans We know 1. That these were never acknowledged in the Canon of the Scripture by the Jewish Church before Christ to which the Oracles of God were committed nor read and expounded in their Synagogues as their most Ancient Writers and of the greatest credit amongst them witnesse 2. They were not written in Hebrew the language of the Church before the coming of Christ in which all the Books of the Old Testament were generally written 3. Though with that severe caution was the Ancient Church careful to keep the Scripture so as the number of the verses letters thereof was most exactly reâ—koned and lookt to yet none of these Apocryphal Books was ever received or admitted by them 4. By the Primitive Church after the Apostles such were not owned in the Canon of the Scripture though by some allowed to be read for instruction of manners 5. They are convict of notorious falshood in many places both of Doctrine and History which all may see repugnant to Truth and the Analogy of Faith Qu. Bus what certainty can be on the credit of a Translation that all know to be fallible Ans Nothing can be more for moral assurance when it is so clear 1. That the truth of our translations though in divers times and different Languages yet all agree in the maine and substance 2. That solide relief is at hand to go unto the fountains themselves the original Languages and see with their own eyes if the Translations thereof be not faithful and true which by a little pains and diligent use of helps for such an end is in our power to attain 3. It is not on naked words but on the clear and genuine sense thereof in whatever Language held forth that we found our Faith nor can any deny the Scripture truely rendered in English to be the Word of God though not in the very same Characters in which the Prophets wrote the same 4. These evidences of the Scriptures Divinity that it enlighteneth the eyes and converts the Soul with its Authority over the Conscience we know to be no less discernably and convincingly witnessed in mens vulgar Language through all ages than in the Greek and Hebrew SECT V. Qu. IS the Scripture of a sufficient foundation of Faith for a private Christian which according to the Romish Doctrine must have its Aâ—thority from the Church without which it can be no Scripture nor Canonical Ans They are indeed concerned to put down all Divine Record that they may be alone Judges in their own cause But we know 1. That the Apostolick Church had no such claim 2 Cor. 1 24. Not that we have dominion over your Faith 2. That they did bound their Authority within the limits of the Scripture Gal. 1 8. Though we or an Angel from Heaven preach another Doctrine than that we have preached to you let him be accursed 3. Thus should the
is clear 2 Cor. 5 21. Qu. Is not Heaven held forth is a Reward so as our works do merit by bargain and covenant Mat. 20 12. Ans No reward of debt can be found there as that which is in strick Justice due but to shew it is only of Grace and no proportion betwixt that which is given and their working We see these who came in at the last hour had the same measure with them who had wroâ—ght all the day Math. 20 9. Nor can any Merit be in that claim and reckoning the greatest labourer must still say when he hath done all that he can That he is but an unprofitable servant Luke 17 10. Qu. Is it not promised Rev. 3 4. That some shall walk with Chrest in white because they are worthy Ans There it is clear the Lord doth account them so whom he hath accepted in his Son and for whose sake alone it is 1 Cor. 4 7. For who makes thee to differ from another and what hast thou which thou hast not received then if thoâ— didest receive it why dost thou glory as if thou hadst not received Qu. Is there no necessity of works here even in order to salvation Ans We know 1. This is the way in which God hath commanded us to walk for our attaining Salvation 2. Though they be not causes of our Justification yet they are necessarily required in the subject and person justified as the inseparable fruits of justifying Faith by which it is made evident to others Jam. 2 16. 3. They are of singular use for a Christians comfort and assurance 4. They bring much honour to God Joh. 15 8. But it is sure nothing can be more clear than the Doctrine of the reformed Church is in asserting this SECT X. Qu. IF there be no humane Satisfaction and Merit what safe adventuring can be on the overmeriting of some for others and that Treasure in the Church of Romes hand from the works of Superrogation whereon their Absolutions and Indulgences depend Ans So horrid an Imposture may let us see what it is to be given up unto strong delusion When it is so clear 1. That the wise Virgins could spare no oyl out of their lamps to others Matt. 25 9. 2. That Every one must prove his own work and bear his own burthen Gal. 6 6. 3. If we credit the fulnesse of Christs Satisfaction and its Infinite value as the Scripture holds it forth Heb. 10 14. Who by one offering hath perfected for ever those who are sanctified and Heb. 7 25. That he is able to save to the utmost then no use can be alledged for this supply of humane Satisfaction 4. Let men but exercise Reason and consider how this possibly can be known that such an overplus of Merit is sure or more than they need themselves and where any Rule can be found which the Scripture never shewed how to apply the same or in whose hand this trust is to be put Qu. Is not the Satisfaction of Christ only for the guilt of mortal sins and to free us from eternal punishment but not of temporal therefore we see a filling up of what is behind of the Sufferings of Christ for his body which is the Church Col. 1 24. Ans 1. It is clear that Jesus Christ made a perfect reconciliation for sin Dan. 9 24. John 1 29. And no mite left for us to pay by him who answered the full price 2. What the Apostle there shews none can aver was of Christs expiatory sufferings but to shew that as his sufferings were the price of our Redemption so were they a seal and witness to the truth Joh. 18 37 In which respect the Saints also have their share in all following ages to fill up the sufferings of Christ in his body which is the Church as a testimony to the Truth which the great Witness himself did seal and confirm with his Blood who before Pontius Pilate gave a good Confession Qu. Yet may not this warrant such plenary Indulgences and Absolutions of the Romish Church and a power to apply the Merit of others which is so express Joh. 20 23. Whose soever sins ye remit shall be remitted Ans It is a sad commentary destroying the Text which here hath respect to Church-Censures and is to shew what Authority the Ministers of Christ are cloathed with and impowered by their Masters commission to declare sinners bound or loosed from their sins according to the validity of that declarative sentence thus ensured as they follow that rule for the same in the exercise of Church Discipline but not the least ground is here for such plenary Indulgences they pretend or to absolve and relieve Souls out of Purgatory SECT XI Qu. IS there not clear ground for the Doctrine of Purgatory whereon a great stress of many of the Romish principles visibly lyes that though there be an acquittance from eternal death for the truely penitent yet is there a place after this life where they must for a time be tormented and suffer these pains of Purgatory to expiate venial sins which their Prayers and Pennances here could not do Ans The Scripture hath revealed no such thing but thence it is clear 1. That sin by the Blood of Christ only can be expiated and is his alone work who hath purged our sin himself Heb. 1 3. 2. That forgiveness from the Lord to those who repent is with no reserve of venial sins or a temporal punishment for such to satisfie justice Ezeck 18 22. All his transgressions which hath committed shall not be mentioned Heb. 8 12. I will be merciful to their unrighteousnesse and their sins and iniquities I will remember no more 3. From the Scripture we can know only a two fold state of men after this life Joh. 3 36. And two wayes that accordingly lead thereto Matth. 7 14. Strait is the way that leadeth unto life and the way to destruction broad The Apostle sheweth that no middle place is betwixt the Saints being vncloathed and cloathed upon 2 Cor. 5 1 2. 5. The unconverted Theif found no Purgatory by the way who had no Pennances nor Church Indulgences to lead him by the same if the Infinite Merits of Christ were not sufficient for all In a word this doth manifestly charge God with Injustice as exacting double satisfaction for sin one from Christ the other from the sinner Qu. But doth not the Apostle shew there is a being saved yet so as by fire 1 Cor. 3 15. Ans Nothing can be more plain if any read that Scripture than that there is a figurative expression and the same with verse 13. The fire shall try every mans work Which none can expound to be Purgatory but that not without temporal loss so as to have their work burned these shall escape Qu. Are not some venial sins which a temporal punishment may be sufficient to expiat and therefore such paines do follow sin here as might evince a Purgatory after this
Ans It is sure 1. That the wages of sin is death Rom 6 23. And no difference there is shewed betwixt venial and mortal 2. If a full acquittance from the guilt and punishment of sin be by Jesus Christ and that he hath payed the whole price no Satisfaction to Justice can be of use for temporal punishment 3. It is clear the most sharp chastisements of the Saints in this life are for healing and no effect of Vindictive Justice nor can give the last ground to plead for humane Satisfaction or such a thing as Purgatory after this life SECT XII Qu. BUt is there no Scripture warrant for the Romish Mass as a real external Sacrifice propitiatory for the living and the dead and that wherein the body of Christ is really offered up Ans It is clear 1. That not the least footstep of a Sacrifice or of Christs offering his Body and Blood was in the first institution of the Eucharist nor in these Offices given to the Church of Apostles Pastors Teachers c. Rom. 12 6 7 8. 1 Cor. 12 28. is there mention of any such as a sacrificer of Christs Body 2. No external Sacrifice can be now under the New Testament these under the Law being only typical of that which was accomplished in Jesus Christ who offered himself but once Heb. 7 27. And by this one offering hath perfected for ever them that are sanctified Heb. 10 18. So as this denies the perfection of Christ's Offering and his everlasting Priesthood 3. No sacrifice can be propitiatory which is without blood since without that There is no remission Heb 9 22. 4. It is clear in a true Sacrifice the thing sacrificed must be destroyed in the act of sacrificing which none dare say of the blessed Body of Christ nor can it be conceived how a repetition of the Offering up of Christ should really be and not of his Sufferings also Qu. Can it be denyed but some Offerings are even under the New Testament unto God Ans We know in the Lords Supper there are Offerings of praise and love with a solemn commemoration of Christ death but no external Sacrifice there or the least shadow of ground from the Scripture for it Qu. Did not Melâ—hizedeck offer Bread and Wine who was the Priest of the most High God Gen. 14 18. Ans His bringing it forth to Abraham is there shewed but nothing to shew his Offering of it or what could give ground for the Idolatrous service of the Mass though on this they lay its greatest weight Qu. Are there not Priests now in times of the Gospel as under the Law Ans We know One only eternal High Priest who is such as can have no successour and it is clear Heb. 7 26. that the Priest and Offerer under the New Testament should be holy undefiled and separate from sinners which I judge they dare not own But what do they mean thereby since it must either be to repeat over again Christs Sacrifice which is impossible and blasphemous or to present what was then done by him which is a Sacrament and no Sacrifice yea even in this are they manifestly divided to give an account wherein the action of sacrificing consists whether in the words of consecration This is my Body or in putting it on the altar Qu. Yet may not some be present there with a safe Conscience when no evil is intended Ans We ought not from these grounds 1. The scandal and offendâ—ng of our Brother which is not to be judged from our intention but from what is manifest to others in our doing such a thing 2. The hardening of Papists in their way this being a special symbol of their profession whereby they are discerned 3. It were an obvious dissimulation before God and with the adversary in that professed communicating with them in an external part of worship SECT XIII Qu. IS it not an essential of the Christian Religion that such a precise number of Sacramenâ—s is and neither more nor fewer than Seven as is the Doctrine of the Romish Church Ans It is indeed an essential of their Religion but such as could never shew its warrant from the Bible where two Sacraments only can be found of Christs appointment Baptism and the Lords Supper as having these requisites to a Sacrament of the New Testament 1. An external visible element 2. That it be of expresse Divine institution 3. To have a promise of Grace and Pardon annexed thereto which is not only signified but offered and sealed to all who rightly partake thereof 4. That it be perpetual unto the Worlds end Qu. Are these other five Sacraments of the Romish Church but of humane invention to wit Confirmation Pennance Extreme unction Orders and Marriage Ans Since Divine Worship must be according to the Rule given us by the Lawgiver it is clear these have not the least impress of a Divine appointment thereon Qu. Is not Confirmation an ancient practice of the Church Ans It was a custom in the Primitive times to bring Children Baptized and after they came to some years before the Church to put them in mind of their Baptism and engagements they were under which they now turn into a Sacrament and therewith use Chrism which is Oyl mixed with Balm putting it on the forehead in the form of a Cross with these words I sign and confirm thee with the Chrism of Salvation giving them a blow on the face with other foolish rites by which they say the fulnesse of the Holy Ghost is given But how this is a Sacrament or by what Institution ordained or what promise of Grace and Pardon is annexed hereto must be sought elsewhere than from the Bible Qu. But is not Penances a part of Repentance and a visible sign thereof Ans The publick profession of Repentance for publick scandalous sins is a duty but no such outward sign was ever instituted in the Word as Whipping Pilgrimage c. Yea nothing more contrary thereto than their declared meaning of this to be a Satisfaction to justice and Compensation of the wrong done unto God thereby nor can they agree among themselves about the Sacramentality thereof if the form be in the act of the Priests Absolution or not Qu. Are not Marriage and Orders unquestionably of Divine appointment Ans None will deny that Marriage and these Offices appointed by Christ in his house have their Warrant in the Scripture but not as Sacraments yea is it not amazing how the Romish Church should assert this who maintain the use of these Sacraments to be necessary to Salvation when all of their Church are by their own Doctrine excluded from one of them the whole Laity from Orders and the Clergy from Marriage Qu. Is there not yet ground for extreme Unction Jam. 4 14. In which with the Oyl of Olive they anoint divers parts of the bodies of those who are in death bed with such words I anoint such a place that wherein thou hast sinned
thou mayest be forgiven Ans For what the Apostle there mentions 1. The recovery of the sick person is evidently intended but this extreme Unction in not used until the recovery of the party be past hope 2. The health there promised was miraculous answering to that time when the Faith of Miracles was in the Church and temporary for such as had the extraordinarie gift of healing but for the Elders of the Church praying over the Sick though not having such a gift now we deny not its prepetual use SECT XIV Qu. HAth not that Article of the Romish Doctrine Transubstantiation clear warrant in the Scripture that Christs bodily presence in the Sacrament is such as the whole substance of the Bread and Wine there in the act of Consecration is turned into the substance of his Body and Blood Ans It is manifest 1. That it could be no more a Sacrament if the sign should be turned into the thing signified 2. It is expresly to deny the real Body of Christ and that he did visibly and locally leave this World Whom the Heavens must contain until the time of the restitution of all things Acts 3 11. 3. It is most directly contrarie to the Scripture where it is so evident that the Bread and Wine remain still the same after the Consecration 1 Cor. 11 vers 26. So oft you eat of 〈◊〉 this Bread And let a Man examine himself and so let him eat of this Bread 1 Cor. 10 16. The Bread which we break is it not the Communion of the Christ Yea Acts 2 46. Where the partaking of the Sacrament is called the Breaking of Bread in all which it is most expresly shewed to be still Bread 4. It is clear that Jesus Christ as Man cannot be in divers places at once nor his Body at the same time in Heaven and upon Earth in the Host being made like unto us in all things sin only excepted Heb. 2 17. 5. This is to subject the blessed Body of Christ now in a glorified state to the greatest ignominies such as to go into the belly to be eaten by his enemies to be destroyed by rats and other beasts the verie conceiving of which should cause horrour Qu. Are not these the very words of Institution when Jesus Christ took the Bread This is my Body Ans They are but nothing more usual in Scripture than such figurative expressions as this is to shew the sacramental Union betwixt the Bread and Christs Body as 1 Cor. 10 1. The Rock was Christ Joh. 15 1. I am the true vine which I am sure none can take in the literal sense But I confesse such need not fear to lose their cause who from the Church's Authority can make void Scripture Sense and Reason at once Qu. Wherein doth this contradict Sense or Reason Ans It expresly shews 1. That we must not credit our own eyes and that all who were witnesses of the Miracles of Christ could have no certainty thereof by their sight though these were given to confirm the Truth unto mens senses 2. That the accidents of Bread and Wine such as colour taste c. can remain without their Subject 3. That the same numerical Body should be in so many places at once which is in effect to deny the Body of Christ to be humane and finite Qu. Yet is it not agreeable to take away the Cup from the People in the Eucharist Ans If the written Word have any weight it is then sure how contrarie this is 1. To the Institution and Command of Jesus Christ Mat. 26 27. Which in these words is expresse Drink ye all of it 2. To the Command and Rule given us by the Apostle 1 Cor. 11 23. Let a man examine himself and so let him eat of this Bread and drink of this Cup which hath there a respect to all who have cause for self examination 3. Doth so far frustrate that end of the appointment of the Lords Supper for commemorating his death and sufferings So oft as you eat of this bread and drink of this cup ye shew forth the Lords death till he come again since it is clear they cannot aright celebrate the memory thereof who partake not of that part of the Sacrament whereby we commemorate the effusion of Christ's blood 4. Though in the first administration by Jesus Christ himself the receivers then were Apostles â—et is it manifest he did then enter the whole Christian Church in possession of such a priviledge in that very manâ—er he gave it and not the least shadow for this restriction to be found SECT XV. Qu. IS there not safe Worshipping God under a visible representation and in an Image according to the practice of the Romish Church Ans It is not their practice only but professed Doctrine and Principle that the Images of the Trinity are not for a shew set up but for Religious adoration which 1. Is a most direct violation of the moral Law Deut. 5 8. Thou shall not make unto thy self any graven Image or the similitude of any thing to bow down to it 2. It is to change the glory of the invisible God into the likenesse of a sinful creature Rom. 1 23. Which none can deny to be the grossest Idolatry 3. It is a most expresse breach of the Command which forbids all serving the true God after the manner which the Heathens used in serving their Idols Deut. 12 30 31. Take heed to thy self that thou be not snared by asking how these Nations did serve their Gods thou shalt not do so to the Lord thy God which is not thou shalt not do so to these Idols but not in that manner to the true God as they did to their Idols 4. There can be no possible representing the Invisible God by any outward resemblance To whom will ye liken me Isa 46 5. And therefore when the Law was given Deut. 4 12. The People Heard a voice but saw no shape lest thereby they should take occasion to represent him by an external image 5. How great a sin it is to conceive or imagine in our hearts that the glorious God is like any thing how excellent soever We think it is clear Acts 17 29. Qu. But can this charge the Romish Church with Idolatry since they do not fix or terminate their Worship on the Image but on what is thus represented Ans No subtil distinction will acquit before the Lord and at the bar of his Word what he hath so expresly condemned when it is clear 1. That not only worshipping with our mind the Image but all corporal adoration thereof is forbidden as Idolatrous worship Thou shalt not bow down thereto 2. None will deny but Aarons calf and those of Jeroboams were intended for the true God yet their worship was most grosse Idolatrie 3. We find the brazen Serpent though an instituted type under the Old Testament taken down and destroyed when once the People begun in an Idolatrous way to look after
what pretext so ever for any to be Popish Nor is it strange that after such abused light hell becometh now more hot and more inevitable than before whilst so much of the Christian World who own that name and Profession do shut their eyes and ears at so clear and distinct a sound from the Scripture seemes to roll over all certainty hereof to the decision and irrevocable Sentence of the Great Judge CONSID. II. SEcondly Can it be in the dark this day if this be not upon Choice that the great interest of the Reformed Church in contending against Popery is a most express appearance and contending for the Truth of Christianity and Doctrine of the Scripture delivered to us in the Old and New Testament And is so discernable upon these great Heads 1. That there is but one Mediator betwixt God and Sinners against such direct opposition thereto in the Doctrine of the Romish Church that brings in a plurality of Mediators and the Worshipping of Angels and Saints departed for that end 2. In behalf of the reality of Christs humane nature which by the Doctrine of Transubstantiation is subjected to have a new created being in their consecrated Hostia at each time every where at the pleasure of a wretched man which is in effect a most express denying of his blessed body to be humane and finite 3. It is clear how expresly concerned the Protestant Church is in opposition to Popery to contend for the reality of Christs death and suffering for his Elect. And that this time is come and past no more possibly to be repeated again wherein he once appeared in the end of the world to put away sin by the sacrifice of himself Heb. 9 26. And by one offering hath for ever perfected them that are sanctified Heb. 10 14. Against that horrid blasphemy of the Mass which they own as a repeated offering of the blessed body of the Redeemer by the hands of the Priest unto God as a Propitiatory sacrifice for the living and the dead which is so evident a subverting the foundations of Christianity and to make void the infinite value and efficacy of the death and suffering of Christ once offered and for ever in behalf of his Elect whilst they thus own a continued offering of his body which as the Apostle shewes Heb. 9 25. that if Christ had offered himself often he behoved to have fuffered often 4. And is it not clear that great interest of truth the Reformed Church is now pressed to appear upon against Popery is the Doctrine of Christ delivered to us in the Scripture as that whereon we must found and resolve our faith and not the Authority of men which they so expresly oppose and deny so as it is no less than the Christian cause and quarrel for which all who loves the truth are called to contend and that we should not be berest of that blessed infallible rule and standart of truth by those whose great aime is to have it denuded of all Authority but what is precarious and dependent on them nor to be so much as intelligible and to have an articular voice until they cause it speak and put what sense thereon they please CONSID. III. THirdly It may be astonishing and is surely one of the greatest depths of the Judgment of God this day to see what of the world with their own consent is subjected to so visible and notour an imposture as Popery is whilst such as it would seeme not conceiveable how men can exerce reason and not as in a deep sleep and have this hid from their eyes the obvious deceit and imposture of such a way where no Religion but a compound of humane Policy with their own private interest and gain is wholly intended About which I shall offer I hope I may with some confidence say it 's for the truths sake a short touch here at in some undeniable justances 1. None will debate how this way is framed for such an interest that there may be a gâ—aunt and allowance from the Pope for any sin and to transgress the express Lawes of the great Lawgiver yea this put to sale Oh what a strange device that for money men may have a liberty to destroy themselves Whilst on the other hand nothing is followed with more severe threatnings then an absolute subjecting â—o their arbitrary Commands so that one may safely disobey the holy God and this with a warrant but not the Pope and his Clergy under the hazard of condemuation 2. That such a stock and treasure of merites should be in keeping by the Romish Church and under their trust to dispose of as a thing deposited into their hand by such who had more than enough for themselves to serve for the use of others And thus at their disposal to give out thereof to satisfy divine Justice for those who have not sufficient merite of their own this only being necessarily provided that these who get a share of such a treasure compense it by somewhat equivâ—lent and buy it ere they have it but herein could they never resolve the world how to be sure if these merites were truely more than such whose they were needed themselves or how they came into their hand or was intrusted by them to apply or if their strength be not long since spent and exhausted by so long continued application in such innumerable indulgences given out of that treasury Oh! what a deplorable contrivance is here which I confess should be owned as one of the greatest Master pieces of cheatry as ever the world knew if it were only to cheat men of their purse but this goes further to those great interests of the immortal soul and yet so many will not see the visible intent of this trade and merchandice that it is indeed the merchandice of the souls of men so expresly foretold by the holy Ghost Rev. 18 13. 3. Their taking on them to change the condition of the dead and ensure to their friends the happy estate of their soul upon some large offerings to the Church for this As likewise that respect and veneration they require from men to the reliques of the Saints deceased whereto they ascribe such power both against fin and for healing diseases of the body yea most of these pretended reliques such as must necessarily plead some extraordinary miracle to be wrought for their continued preservation that thus they may with confidence perswade the world their having some bone or scull of the Apostles Primitive Saincts to be still seen if any have a heart to give a price for it 4. That the Romish Pope is the true Successor of Peter and thus Christs Vicar as they tearme him upon the earth which men must needs take upon trust with an implicite faith from such whose preferment and gain in the World should be other wise ruined if this be not taken off their hand whilst yet it is so undeniable at what a strait they are