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lord_n	call_v	day_n	sabbath_n	45,288	5	10.7053	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77707	Rome's conviction: or, A discoverie of the unsoundness of the main grounds of Rome's religion, in answer to a book, called The right religion, evinced by L.B. Shewing, 1. That the Romish Church is not the true and onely Catholick Church, infallible ground and rule of faith. 2. That the main doctrines of the Romish Church are damnable errors, & therefore to be deserted by such as would be saved. By William Brownsword, M.A. and minister of the Gospel at Douglas Chappell in Lancashire.	Brownsword, William, b. 1625 or 6.	1654 (1654)	Wing B5216; Thomason E1474_2; ESTC R209513	181,322	400

Christ which they had before resisted 4. Your fourth text shews if it be any thing to our present purpose that the Spirit and your Roman Church are two Masters that cannot both be served and therefore it s not strange you have opposed the Spirit whilst you have stood for your Churches interest But Sir know that the Spirit of God and the true Church are not contrary Masters much lesse the Spirit of God in private persons and the same Spirit in publique Ministers The Spirit of God is in the Church and in every particular and reall member thereof revealing himself to each according to the capacity and need of every member 2. You affirm concerning the Scriptures that the Scripture is deficient which you prove by Scripture and by Reason 1. By Scripture for Scripture attesteth it in that it refers to the Church Answ 1. The Scripture never refers to the Church for the perfecting of it that so it may become a perfect Rule of Faith Azor. instit moral part 2. l. 5. c. 24. ad finem if it do shew me where for I know not 2. Your own Authors confesse that the Church cannot make an article of faith how then can she supply the Scriptures deficiency 2. You attempt to prove it by reason saying reason makes it good because it declares not all points that Christians are bound to believe which they acknowledg themselves bound to beleeve Answ 1. I could bring many testimonies to prove that Scripture is a rule your selves grant it to be a rule when you call it Canonical with exclusion of other writings now it s no rule if it be not perfect for the rule that faith requires ought to be as full and ample as the duty of faith 2. The Scripture asserts that whatsoever we are bound to beleeve as necessary to salvation to be beleeved is contained in Scripture that noted place 2 Tim. 3.15 16. makes it evident the abundant utility shews its sufficiency to instruct any to salvation that speech of Biel Quomodo anima hominis In Can. miss lect 7. f. 146. c. How can the soul of man live the life of Righteousn●sse and Grace unlesse it know Gods will and those things which according to it are just or unjust to be done or to be left undone to be loved or to be hated to be fear'd or to be attempted and what are to be beleeved and w●at to be hoped for with what ever else is necessary to our salvation all which sola docet sacra Scriptura the sacred Scripture alone t●acheth Indeed we grant that all things to be beleived are not expresly set down in Scripture nevertheless what is not expressed may be deduced from that which is expressed or analogically reduced thereunto But I come to your instances of points of faith which Scripture declares not 1. Instance concerning Scriptures You say they declare not that those books of Scripture which are received for Canonical are so indeed that some are Canonical other some Apocriphal that they are determinately these or others ●nsw 1. They do declare that those books which are received for Canonical by Protestants are such and the Apocryphal books are not such For 1. One part of Scriptures gives testimony of another The New Testament bears witness of those books that go under the name of Moses the Prophets and Psalms again they give testimony to the New Testament Yea the whole Scripture doth bear witness to it self that it is the Word of God haveing those intinsecal notes whereby it may be known thus it is with the book of the creatures which sets forth the wisdom power and goodness of God and is therefore a witnesse thereof Now if it be asked whence it appears that this is a witnesse it must be granted that it appears by that order which is in the Creation together with the profitablenesse and usefullnesse of all things in their places The harmony consent spiritual profit c. of Gods Word in Scripture doth evidence that it is Gods Word and sacred Scripture If it were not thus that Scripture gave testimony of it self how doth the Church it self know Scripture to be Scripture She cannot plead Enthusiasme and the humane testimony of Fathers is no sufficient ground for infallibility 2ly All things are written by the Apostles which are necessary to be beleeved by all men Bellarm. de suffis script c. 11. these are Bellarmines words but to beleeve the Scriptures to be the Scripture is necessary for all men say you therefore it must needs follow that its written by the Apostles that the Scriptures are Scriptures 3ly By way of retortion I pray Sir how do you know that this or the other is the true Church for this Bellarmine saith must be certainly known in as much as all opinions depend upon his testimonies The same way that you say the Church may be known even by it self the same way do we know the Scriptures they give evidence to themselves 4th The exact knowledg of what books are Canonical is not absolutely necessary to be beleeved I deny not but the knowledg of Gods Word is thus necessary and this may be where that knowledg is wanting It cannot rationally be denyed that Christians for some hundred years after the Apostles did know the Word of God yet wanted exact knowledg of what books were Canonical nor was the knowledg of them judged necessary to salvation 2. Instance concerning the Jewish Sabboth You say The Scripture declare not that the Jews Sabboth ●s to be neglected and laid aside and the sunday solemnized An w. The Scriptures declare both The first Col. 2.16 17. Let no man judg you in respect of the Sabboth days which are a shaddow of things to come but the body is of Christ Azorius saith the precept of the Sabboth Azor. inst tuor p. 2. l. 1. c. 1. if you consider the determinate and set time did belong to the ceremonial Law and therefore was abolished by the death of Christ Now the Scriptures are most clear and full for the abolishing of the ceremonies For the second the Scriptures expresly teach the solemnization of Sunday 1 Cor. 16. Apoc. 1. Calling it the Lords day Rhem. amot on Gal. 4.10 The Rhemists say In the Apoc. c. 1. There is plain mention of the Sunday that is our Lords day unto which the Jewes Sabboth was altered 3. Instance Concerning the Creed you say The Scriptures declare not that the Creed is authentique and truly the Apostles Answ 1. If you consider the matter of it the Scriptures declare that it is truly authentique and the Apostles for the articles thereof are Apostolique Doctrine contained in the Scriptures Every article may be proved by them 2ly If you consider the form or composure of it that the Apostles made it each one of them addding an article to it this is not necessary to be beleived being but grounded on humane fallible testimony 4. Inst Concerning things indifferent

probably understood of persons brought unto Jesus Christ from among the Gentiles Rom. 15.16.12.1 Isa 66.20 and of their religious services as praise Psal 50.13.14 Hebr. 13.15 Prayer Rev. 8.3 The ordinary gloss understands Thymiama orationum the incense of Prayers so doth Paulus Burgensis Orationes c. The Prayers of innocent and holy persons are acceptable to me in every place Thus Irenaeus Hos quoque offerre vult c. He will have us to offer our gift at the Altar without ceasing Iren. ado haers l. 4. c. 34. ad fin Now the Altar is in Heaven thither our Prayers and offerings are directed Remigius calls these spirituall sacrifices which succeed the Jews carnall ones than which what can be more plain against the sasacrifice of the Mass which is a carnall sacrifice 1.3 We grant the Eucharist is a sacrifice in those respects that some of the Ancients call it so 1. In respect of the prayers and praises which we offer to God in the administration of it Thus Eusebius saith Itaque sacrificamus Euseb apud Lyran in Mal. 1. c. Therefore we sacrifice and offer incense celebrating the memory of that great sacrifice according to the mysteries delivered to us giving thanks unto God for our Redemption and offering to him Religious Hymnes and holie Prayers we Sacrifice therefore to the most high God the Sacrifice of Praise c. Hence is the name Eucharist given to the Lords Supper 2. In respect of Christs Sacrifice which is there represented and as it were renewed by the memory of it Cassand Consult Act. 24. p. 999. Thus Christ is said to be crucified before the Galatians eyes Gal. 3.1 Cassander sets it forth thus according to the judgment of Antiquity Non hic novum Sacrificium c. Here is no new Sacrifice but the same which was offered on the Cross and a mystical commemoration of that Sacrifice which was performed on the Cross and a representation of Christs Priesthood and Sacrifice continued in heaven whereby here is not wrought any new expiation or remission of sins but we desire that Sacrifice which was oce offered on the Cross may become effectual unto us To this purpose he brings in the testimony of Ambrose or Chrysostome saying In Christo semel c. They once offered up a Sacrifice Christ sufficient for our salvation Why then do we everie day offer Although we dailie offer it s onlie in remembrance of Christs Death In respect of the natures of Bread and Wine which were brought by the people and as it were presented to God In this regard so far as I understand him Irenaeus calls the Lords Supper a Sacrifice and he hath divers expressions to this purpose Lib. 4. c. 33. Christ gave counsel to his Disciples to offer up to God the first fruits of his creatures If you ask how we are to consider God when we offer to him he tells us a little after The Church in the whole world doth offer unto God who gives us food the first fruits of his gifts More fully to this purpose c. 34. It behoves us to offer unto God the first fruits of his creatures as Moses saith thou shalt not appear before the Lord emptie and the reason is Gods Dominion over us in regard whereof the Jewes had their Tythe consecrated to God and we that have obtained greater libertie then they ought freely to devote what we have to the Lords use as the poor Widdow gave her Mite into the Treasures Again in this same Chapter we ought to be thankful to our Maker offering unto him of the first fruits of his creatures and this Oblation the Church onlie offers to God in a pure manner offering unto him of his creatures with thanksgiving Now the Jewes they offer not because their hands are full of blood and they receive not the word by whom we offer unto God Mark it not said whom but by whom we offer unto God Now that this Father was ignorant of Transubstantiation is most evident by what he saith lib. 5. When therefore the Wine and Bread receive the Word of God they become the Eucharist of the body and blood of Christ of which our bodily substance is made and increased which cannot be said of meer species of bread or Christs body Erasmus ingeniously confesseth of him that he saith nothing clearly of Transubstantiation I have been longer in this Father because you seem to build much upon him 4. Inst Altars We have an Altar whereof they have no power to eat who serve the tabernacle Hebr. 13. Answ Although many Protestants dislike the name Altar Yet the thing it self is not disliked by any whether you understand by this text Christ as Theodoret apud Lyran and the glosse or that which the Apostle calls the table of the Lord. 1 Cor. 10.21 and which is called by Gregory Nissen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy table an Altar inviolable One and the same thing is an Evangelical Altar and an holy Table 5. Inst Power in Priests to forgive sins whose sins ye shall forgive they are forgiven them and whole sins ye shall retain they are retained John 20. Answ No Protestants do deny power of forgivenesse of sins to the Ministers of Christ The differenc betwixt you and us is not about the thing it selfe whether there be a power in them but about the quality of it as whether it be a judiciary or a Ministerial power whether they properly forgive or but declare Gods forgivenesses of penitent sinners We deny them a judiciary and proper power of forgiveness which belongs only to God but acknowledge their Ministerial 6. Confession Confesse your sins one to another Jam. 5. And many of them that believed came confessing their Sins Act. 19. Answ Protestants acknowledg the usefulnesse of confession when a Christian is troubled with the burden of some sin whether it be made to a Christian friend that is able to advise comfort or pray for him or to a Minister of the Word but deny the absolute necessity of set confession of all known sins in the ears of a Priest The Scriptures you urge prove not Popish confession Not the former for it bids us confesse one to another i. e. according to the glosse Coaequalibus to our equals but your Priests would be loath to be numbred among the common people as their equals only Nor the later for that speaks of some only that came and of their confession of their Deeds as the Rhemists only And it s very probable only their sorceries and witchcraft which they manifested their dislike of by the burning of their books whereby they had learned to practise their wicked deeds 7. Inst Justification by works Do you see that a man is justified by works and not by faith only Jam 2. Answ We own and subscribe to the truth of St James's assertion yet believe it must not clash with that of Saint Paul Rom. 3.28 Therefore we conclude that a man is justified

us of nourishment by his Body so we ought to have the Cup to assure us of an interest in his blood bread it self being neither naturally nor Ex Instituto any representation of blood Cass supr And certainly from hence divers of the Fathers did conclude the use of the Cup necessary for the people See Origen and Augustine cited by Cassander to this purpose Lastly you say For Confirmation look up into the Primitive times even of the Apostles and Christ Act. 2.42.46 and you will find by their promiscuous Communion sometimes under one kinde sometimes under another and sometimes under both that they never understood of any Commandement of Communicating und●r both kindes Reply 1. The Councell of Constance acknowledgeth that as Christ did Institute and Administer it under both kinds so the Primitive Christians did use it 2. What reason can be given why in other Sacraments Jewish and Christians the materiall part should be determined and appointed and that in this it should be left to the discretion of a Pope 3. If it was such a matter of indifferency in the Primitive times whether Christians did communicate in either or both kinds How comes it now to be a matter of necessitie so as Christians may not Communicate under both kinds But 4. I challenge you to name one ancient and approved Author who asserts that the Primitive Christians did communicate in wine onely or in bread onely which will be as hard for you to do as for the Artotyritae to prove that they communicated in bread and cheese 5. The Text you urge proves not your assertion For first there is no mention of their communicating in wine onely which is one part of your assertion 2. Breaking of Bread doth not infer their Sacramentall receiving of Bread onely It s a noted Hebrew phrase and is as much as giving or eating of meat of what kind soever as Lament 4.4 Isai 58.7 Sanctius upon the Text you mention saith Omnis cibus c. All kinde of meat in Scripture languge is called Bread But beside how will it be proved to be meant of the Lords Supper Lyranus understands it of ordinary eating so do Chrysostome and Oecumenius and why may it not be understood of their Love-feasts which were means of preserving Charity amongst Christians or of the distribution of meat out of the common stock for the relief of poor Christians according to the custome of those times related by Sanctius And thus it very well answers the Hebrew phrase Isa 58. where you reade of breaking bread to the hungry Lastly supposing it to be understood of the Lords Supper it must give way to a Sonecdoche the Bread being put for both Elements else the Apostles did either not communicate with them which is against the Text or if they did they were sacrilegious in Communicating in one kind onely there being as you say a Command for them to Communicate in both 2. Else it was no Sacrament Commemorative of Christs death because this cannot be lively and fully set forth under one kind as your self have acknowledge It must therefore either not be meant of the Sacrament or if it be Bread must be taken for both Elements and either of these doth destroy the inferences you raise from the Text. To conclude Look you into the Primitive times of the Apostles and Christ and see if you find Communion under one kind an Article of Faith as now it is and if you find it not as I am sure you cannot ceas that loud cry of the antiquity of your Faith wherewith you fil the ears and puzzle the heads of illiterate and credulous persons The Epilogue I have done with the book The Epilogue only remains shuft up with fained and flattering words to deceive the simple Reader containing more Rhetorick than Logick more of words than reason and therefore not worthy any particular inquisition and confutation yet in imitation of it I shall address my self to the Reader by way of advice against the delusiv charms of this Syren Desiring thee to consider his assertions and my answers to them and weigh them by Scripture and reason and what thou findest according to these receive and intertain I would not with this Authour perswade thee to a groundless credulitie that thou shouldest receive a way without trying it whilest he cries out It behoves you to effect it with speed and not stand reasoning h●w this why the other replies beget delayes and delayes are seldome out of the ill company of danger Epil pag. 124. Himselfe delivers better Doctrine and safer for thee when he tells thee That Christianitie is not against reason and he is to be reputed silly and light that hastneth upon a truth Ecclus 19. however propo●ed without examination of its credibilitie and consistence with nature which must be the work of reason nay more Page 25. that belief is beholding to reason even for discerning and finding out her guide the true Church which sentences I leave this Doctor to reconcile Be not of those silly and light ones The Apostle bids us prove all things and hold fast that which is good That which is suddenly believed is as easily rejected as before received Deliberations are means of setledness Art thou out of the way of truth return and live Angels will rejoyce over thee though not in expectation of the reparation of their ruines as this Author speaks they being happy and from the beginning above the verge of a ruinous estate Seek the way to Sion peace is within her walls and prosperity within her palaces Hast thou received the truth hold it fast contend earnestly for it sell it not Let not the Images of Babylon the images of men pourtrayed upon the walls pourtrayed with vermilion girded with girdles upon their loyns exceeding in dyed attire upon their heads c. allure thee that thou shouldest commit Adultery with them and that the Babylonians should come into thy bed of love and defile thee with their whoredoms and thy mind be alienated from the true Church where the word of God is purely preached and the Sacraments rightly administred where is purity without pomp divine verities without humane traditions religious worship without superstition Finally where Christ Jesus is exalted in his Person Natures Offices and the Elect called edified comforted and out of which ordinarily there is no Salvation These are the Badges of the Reformed Churches in which thou mayest ride safely till at last thou be set on shore in that Country where thou shalt find an eternal and exceeding weight of glory the free reward of thy constancy prepared for thee and shalt for ever sing praises to God and to the Lamb that sits upon the Throne whom thou hast served FINIS Reader thou art desired to mend these Errata's with thy Pen there are some other litteral faults escaped which thou mayest discern in reading and so receive no prejudice PAge 6. l. 21. r. 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