year and that not without blood to typifie Jesus Christ he spoke also in the vulgar language of the Nation And was not all their administrations in Hebrew their mother tongue How then can you say that any of their worship was in an unknown tongue As for that you adde of the 13. verse and verse 16. it is so dark nonsense â—hat to me now ye speak in an unknown tongue and deserves no answer He desireth them to speak with tongues and interpret them to the unlearned for the use of edifying that all might say Amen What can be more clear against you At last you come off this as formerly and yeeld the cause and say that the liturgie of the Catholick Church is interpreted to every one and the greatest part of the publick prayers translated to the people and set down in their own prayer books And this place of Scripture maketh not against us but Ministers who with their extemporarie prayers speak non sense which hath made one of your own Poets say fools do not understand us nor wise men you I am glad to hear that this point which was deryed at the Council of Trent is now granted and if it be so why jangled you so much formerly But I find it is not so for you are taught to equivocat And what your greatest part meaneth is unknown here it is certain your Masses Aves c. are yet muttered and worded in Latine ye are ashamed to owne it not without reâ—son For your reflection on our worship we are for reasonable service and lively work to a living GOD not for none-sense and would to the Lord your worship were as pure as ours is this day many souls might be edified thereby Thirdly Invocation of Saints and Angels is will worship Col. 2. 23. How can we call Inst. 3. on him in whom we do not believe Rom. 10. 14. or lay stress of belief on a creature Beside they know not what we say Abraham is ignorant of us and Israel acknowledgeth us not Isaiah 63. 16. To this your return is that I wrest the Papists Reply scripture Col. 3. which speâ—keth only of the duty of Masters and Servants and not one word against the worship of Saints or Angels And that place Rom. 10. 14. is concerning prayer to GOD only not about prayer to Saints or Angels Because we will supplicat men on earth in whom we do not believe And the text Isaiah 63. 16. cited by you is meaned of the knowledge of approbation as Hierom interpreteth the place According to which it will rather follow that tâ—ey did know what passed here below and disowned a degenerated multitude Answer I confess if I had cited that place which you mention upon this subject I had not only wrested but martyred Scripture Prote ∣ stants Duply You may believe it never entered into my mind to do so The place I cited was the 2. chapter of the Collâ—ssians verse 23. where worshipping of Angels is termed will worship And what can you say to that I would suspect that you purposely have omitted this scripture yet this might as easily be refuted by you as 1. Cor. 14. For he who said the one said also the other The 10. Rom. 14. you labour to interpret thus that it is meaned of prayer to GOD not of calling on men or Angels because we will call on men on earth in whom we do not believe The words are general and the interrogative is equivalent to a negative None can call on them in whom they do not believe You say we call on men on earth What do we pray to men The calling here is a part of religious worship which cannot be given to the greatest Potentat in the World Then you tell that the 63 of Isaiah is meaned of a knowledge of approbation like that depart from me I know you not id est I approve you not so Hierom expâ—undeth the â—ext and accâ—rding to this expâ—sition it wâ—ll rather follow that they did know wâ—â—t passed â—ere below and disowned a degenerated 〈◊〉 I â—nswere that exposition of Is â—â— is contraâ—e to the strâ—â—â—o Interpreters Yet to the connexion of the words For it is a prayer put up to God and the 〈…〉 to be this Thou O Lord knowest how â—o helpe us although Abraham knoweth noâ— what is become of us So it is an opposition between divine knowledge and that of Abraham Doubtless thou art our father c. But supposing Hieromâ— interpretation to be true it will not follow that they knew what was done on earth but only this that if Israel were on earth they were so 〈◊〉 degenerated that he would not know â—is posteritie I 'le close this with the testimony of your own Eckius in his Enchir. ch 15. there is no warrand for invocation of Sâ—ints â—r Aâ—gels from the scripture and that the Apostieâ— either by word or writ left any thing behind them to be done c. He might have said more there be warrand for the contrar Fourthly Your worshipping of Imâ—ges is Inst. 4 an express breach of the second Command which forbiddeth any sort of worship to any Image in Heaven or in Earth Ex. 20. 4. And ye Papists being conscious of your guilt herein have thievously stoln out the second Command and divided the tenth into two branches witness Bellarmins Catechism and your other writters To this you answer That the division of the Commands is not in scripture so we cannot know the second or third How then standing Papists Reply by scripture your only determiner shal we judge of tâ—is And if you come to authority or reason I appeal to your self whither it be Idolatrie to worship Images Seeing all Idolatrie is against the first Command It being the worship of a creatâ—re in the place of GOD. Therefore Bellarmin and others take what ye call the second Command for a further explanation of the first and so set down but the substantial words Thou shalt have no oâ—her Gods but me Yet take not the rest out of the Bible which is there set down at length But Protestanâ—s take away all the Commandments saying it is impossible to keep them For there is no Command where there is no obligation of keeping aâ—d Nemo â—enetur ad impossibile Then reason mâ—keth for dividing the tenth Commandment in two For as theft and adulterie are forbidden by two Commands so the inward desire of the heart after a mans wife and goods should likewise in reason be rather forbidden by two Commandments then Idolatrie alone by two But if making of Images kneeling before them or worshippâ—ng them not as Gods but as things which keep us in mind of GOD and his Saints as the seventh general Council saith as the holie boâ—ks Why did GOD make man to his own Image and obliedge us to honour him as his Image Why did he put two Cherubs on the Aâ—k before which the Jews kneeled Why commanded he the Jews to adore the same Ark
Air that whore â—itteth on many waters if ye stand on the brink and â—ook long to these your head may take a round and ye fall into the deep Wherefore is it that there be such pompous schenick actings charming musick 〈◊〉 Casuists amongst Romanists if not for â—â—trapping those who go by An old noble man in this land who lived and died a good Protestant told me that when he was young he travelled to Rome and out of curiosity desired he might be admitted to see the Popish ceremonies monuments and rites which the Conclave at first refused but the next day Bellarmin being present who was absent in the former dyet it was granted by his mediation He in this was more wirry then the rest and did take the nearest way for ensnaring the Nobleman albeit it pleased the Lord to preserve him Abstaine then from all appearance of evil and knit not a snare to your self with your own hands The fume of that cup of fornication hath made some drunk make as quick dispatch as ye may home-ward some temptations are best overcome by resisting and standing it out Eph. 6. 14. 1. Pet. 5. 9. others are foiled better by flying nor medling as Idolatry Adultery Fornication 1. Cor. 6. 18. 1. Cor. 10. 14. Flee fornication flee from idolatry saith the Apostle Therefore carry in this as men in infected places come away quickly longe citâ— tarde and lingeâ— nor there lest ye be taken up in the snare Counsel fourth Be bussie in secret when the occasion of publick worship is denyed to you They who have nor the opportunity of a publick market saith one should be the more diligent to have nurseries or store at home In cases of this kind closing of the door and secret work is necessar then ye are called to spend the Lords-day in spiritual meditation prayer praises So was that divine man of GOD employed in the Isle Pathmos and received rich alowance from on high Rev. 1. 10. VVhen David was driven from the Temple he had Temple work alone in the wilderness of Maon the Lord was no wilderness to him When Jacob was retired â—e wrestled and prevailed he found the Lord at Bethel and there he spoke with us Hâ—s 12. 4. That is the fruit of that work and the examplaâ—y carriage of this tender Believer belongeth to the whole Israel of GOD much of the work of a Christian is transacted in secret and we under the Gospel have this priviledge which was not under the Law that the Christian sacrifice reasonable service may be offered every where lo. 4. 23. 1. Tim. 2. 8. it's men when a Christian hath fewest diversions may enjoy much of GOD and himself use greatest freedom have most accesse and word his particular cases best One saith that Jesus Christ is sweet company but frequently sweetest to the sense alone And what is more edifying for a particular Believer amongst Augustines works nor his Soliloquies Tâ—erefore in this exigence meâ—itat much on the Lords Word his Workes your own weakâ—ess wâ—nts receits experiments the excellency of Jesus Christ the bitterness of sin of death judgement eternity and how precious your souls are beyond the gold of Ophir Consider serâ—ously that no merchandise can avail you if ye purchase not the pearle of price who â—â—oweth the worth of that jewel None but he to whom the arm of the Lord is revealed In your secret retirements the Lord may acquaint your hearts with himself and give you songs in the night Baldwin in his cases propoundeth some directions page 206. how men shal be exercised when they are necessitated to desert the publick worship First If the administration of the Word and Sacraments be not embezeld nor corrupted contrar to the written word then none conscionably betake themselves to privat exercise in the time of publick worship because it is contrar to that Heb. 10. 25. forsake not the assembling of your selves as the manner of some is The publick hath more of the promise Matth. 18. 20. This by the context must be understood of such publick meetings as have power of binding and loosing Micah fell into a sin not only of Schism but of Idolatry when in that place where the Lord had called a Ministry he without a call set up privat worship in his house to the prejudice of the publick Iudg. 17. This is his first position which he layeth down as a foundation Secondly If the worship be corrupted as in Popery then Christians should call an orthodoxe Minister who is called of GOD to the work and hath the promise Rom. 10. 14. and go about their worship at home for this he citeth Luther Tom. 6. fol. 275. Thirdly If no Minister can be had in the place where the Lord casteth the lot of a Christian for the time then he should be diligent in reading and searching the Scriptures If his â—ands bâ—come weak here he should take help from conference eiâ—hâ—r with the dead who yet speak by their books or with the living If he be a Master of a family then he may pray read the word of GOD which is an ordinance Deut. 11. 19. and instruct his family according to his ability Now from these posiâ—ions this may be proportionably gatheâ—ed that when Merchants travelling in Popish Countreys stay there on the Sabbath they should be well employed on that day by doing the work of the Lord diligently with both their hands This is the way to be free of the power of teÌ„ptation throughout the week to make you prosper the better in your affairs Our successe in temporalls hath ordinarily a connexion with our through bearing in spirituals as appeareth from the case of Abrahams servant Gen. 24. 14. 15. Câ—urselâ—ifth When ye are deprived thus of the publick worship regrate your mispent Sabbaths mis-heard sermons and that ye made so frequently that feast-day of the Lord a fast-day and starved your self without necessity it is the Winter-season and a providenced retirement to you which in denoâ—nced as a calamity Matth. 24. 24. Beside the sinnes and snares of your calling which are not few the evil use of ordinances at home may bring to your minde this much that it is just with the Lord morally to shut you up that ye cannot come forth Many Prophers and righteous men desired to see the dayes of the Son of man which ye did see and depretiated As in temporals fulness of bread procureth famine so in spirituals when men who have the occasion will not serve the Lord Deut. 28. 47. Spiritual famine is threatned to such Amos 8. Thereforâ— song much for a communion in publick Ordinances with your mother Church And when ye remember her towers bulwarks and how a high throne in the Sanctuary is for the Lord there then let your soul be poured forth in you Psalm 42. 4 and with these who did hang up their harps Psalm 137. by the rivers of Babylon lay bonds on your selves neveâ— to forget your Jerusalem the valley of vision and if the Lord return you home in peace spit not in her face who is the joy of the whole earth but glorifie the Lord in the house of his glorie upon his own day according to the prophecie Isai 60. 7. which now to us is a precept in the beauty of ordinances as in former dayes where the man amongst the myrtle trees cloathed with a garment down to the foot girt about with a golden girdle whose voice is as the sound of many waters shal be seen walking amongst the golden candle-sticks That is festus dies Domini saith Ambrose lib. 2. de Caâ—n Abel cap. 2. ubi perfecta virtutum gratia est ubi victor animus liber est a seculo Then ye dedicat a day to the Lord when ye worship him in spirit and truth thus Fill your heart in secret with fixed purposes to enter on this work at your home-coming seeing ye may better know the worth of Ordinances by the want of them Counsel sixth Pray much in secret for a discovery to Papists of their sinful worship the sight whereof is sufficient to confirm discerning men in the truth professed by us It is lamentable that so many knowing men should upon a secular interest for upholding the pompous Papacie detain the truth in unrighteousness When Ezekiel chap. 8. did see the image of jealousie he mourned and received with the rest of the mourners for the abomination of the place a mark of preservation chap. 9. so should ye do for these abominations Peccatum tuum est quod tibi non dispâ—â—cet said Augustin How shal your displacency be better attested unless ye were called to a publick confession Overcome their evil with good and pray for them who are ready to presecute you that the Lord would turne them from darkness to light and the power of errour to truth As also that he would enlarge the Gospell by the power of his own Arme that yet Rivers may run in that Deseâ—t and the Myrtle may grow where the Bramble is The zeal of the Lord of Hosts can performe this The times are like the latter dayes being so peâ—â—illous See Brightman in Apoc. Mr. Medes Synchronismus and concerning the Apostacie of the latter time Master Durrham on the Revelation then it is that knowledge shall encrease and Babylon fall if many mistake not his minde who governeth all Roma diu titubans variis erroribus acta Corruet mundi desinet esse caput Rome toâ—tering long possest with errours strong Shal tumble down and prime no â—ore ere long FINIS
Command and that precept stolne from the rest of your Catechism is proved and granted We shall now hear what more you will say in the defence of your Idolatrie albeit it being far from the first question and answer deserveth no answer It is alleadged we break all the Commandments because we hold that no faln man can perfectly fulfil them To this I answered formerly in my return upon the 7. question But giving and not granting that this were our errour Two blacks makes not a whit None of us ever repealed any of the ten Commandments or refused obedience to them only we say it is not perfect obedience as was required under the Covenant of Works And this is our regrat but blessed be he who sent our Saviour to help us As for the Cherubs and the Ark I referre you to Esthius on Heb. 9. 5. who will tell you that the Images of the Cherubims on the Ark were placed not to be worshipped but set there for signs of things to come And the word Psalm 99. 5. worship at his fooâ—-stool is not worship it but before it for it was a type of the Church in which we worship And it is clear the people could not worship them for they were in the Holy of Holies whâ—re the people did not enter nor ever see them And admit all were true which you alleadge suppose there were a command for this yet there is an express command against graven Images And this rule is our reason of doing or not doing This is Tertullians answer to some in his days who framed the same objection lib. de Idololatria by his generâ—l law he forbade any Image to be made and by his special injunction commanded the Cherubims to be set up Advert he saith not to be worshiped stay thou till thou get the like warrand and make no Image against the law for worship unless he command thee as he did Moses As for bowing at the Name of Jesus we in this Church take not these words literally for there be no kneeâ— under the earth to bow but he was exâ—lâ—ed thâ—t all should acknowledge hiâ— to be Lord and Christ And they wâ—o take it othâ—rwise will not admit of your consequence for if it be commanded it is not an Image nor Will worship For out pictures of friends and persons whom we respect they are like the hangings about our walls The ornaments of our houses are forbidden by no law â—s your Images are And your bitter expression concerning our love to the Devil is an unchristian sentence and non-consequential for iâ— amounteth to this only we will not bâ—eak the second Command of the Loâ—d oâ—t GOD therefore we love the Devil Hear O Heâ—vens and give ear O Earth Now Reader if this dool be noâ— based the fâ—â—lt iâ— in me not in the cause For it is clear as the Sun that the worship of GOD is â—uch leavened by the Romish way And albeit there were nothing else to say against them serious Christians who study holiness and tender their salvation and consolation must scâ—mner at their course Yet for further satisfaction to the Reader I shal handle here this point more fully and digest it methodically This controversie if it deserve to be called one seeing it should rather be esteemed the denyal of a principle in Christianity then a controverred point amongst Christians is of great consequence First Because Idolatrie as saith Tertullian lib. de Idololatria is exitium seculi omne peccatum the vuine of the generation infected and a complex of sin an Idolater is Homicida saith he he killeth himself It was that said Luther as Melchior Adamâ—s testifieth in his life which brought the Turk into Christendom The Jews are reported in time of their captivity to reflect with sed sighs upon that as the chief ingredient in theiâ— cup. Albeit an Idol be nothing in the world 1. Cor. 8. 4. noâ—hing of that it pretendeth to be nihil formaliter Yet the Lord is a gracious GOD and jealous and that is a grievous sin which cannot go unpunished long against which he hath in his word declared indignation â— and served inhibition Deut. 4. 12. Deut. 5. 8. Deut. 16. 22. 2. Chro. 33. 17. Ps 97. 7. Ezek. 43. 8. Acts. 17. 22. 23. Rom. 1. 23. 1. ep Iohn 5. 21. c. Secondly If the Romanists be such we had reason to leave them What agreement hath the Temple of GOD with Idols 2. Cor. 6. 16. we had a fair call to leave her by a voice from Heaven Rev. 18. 4. as the Christians had to slâ—e from Jerusalem to Pella Thirdly If Idolatrie be in the skirts of Rome it must be high madness in any who live in the reformed Church to hanker after and cleave to them What will ye go to a Pest-house Idolatrie is a plague learn to keep a distance and take the wind of them For if ye joyn again in affinity Will not the Lord be angrie Ezra 9. 14. In following forth this debate a method for our better clearing is to be observed First What Idolatrie is And how it differeth from supeâ—stion and will worship Secondly Whether there be any difference betwixt an Image terminating religions worship and an Idol or if in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be promiscuously taken Thirdly What is the true state of the question and whither the Papists be guilty of the breach of the first and second Command according to the definition of Idolatrie Idolatrie is to be defined here by uncontroverted writters for if Protestant Divines should only define the case partiality might be alledged as if we made a definition to inferre our own conclusion Therefore to stopp the moâ—ths of adversaries in this I shal define Idolatrie from Scripture antiquitie Popish writters the testimony of a Jew and a Pagan this is fair aâ—d square dealing against which none can justly make any exception Idolatrie is religious worship tendered to that which is not GOD. It is called religious worship for it is not civil relating to the fifth Command which is here handled But that which is comprized in the first and second consisting in adoration trusting prayer vowes worship swearing dedication of Temples and dayes When men give that to Images Saints Crosses Reliques which is due to GOD that is idolatry by the mouth of the spirit speaking in Scripture Ex. 20. 5. Thou shalt not bow down thy self to them to serve them Psam 97. 7. Confounded be all they who serve graven Images who boast themselves of Idols worship him all ye Gods Psalm 115. 8. They that made them are like them so is every oâ—e that trusteth in them Now then service bowing trusting in or to images is Idolatry cursed and confounded by the word of GOD. Secordly Ancients desine it thus Idolatrie is that Quae DEO fraudem sacit honorem debitum DEO denegans conferens aliis So saith Tertullian lib. de idololatria that is Idolatrie which
words are synonyma which I need not here transcribe seeing the book is common †The Ap. Gal. 4. 8. condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as given to these which â— are not GOD such are all saints Angels Images Ergo. Now is it not great boldness in men to break the second Command upon the pretended distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The state of the question betwixt us and Romanists is this whither they by their worship break the first and second Command and so are guilty of Idolatrie this they deny And we prove by these following arguments Arg. first Who ever do give religious worship to that which is not GOD are guilty of Idolatrie but the Papists do so Ergo The major is the definition already consirmed The minor is thus proved they worship religiously Saints Angels Crosses Reliques Images bow down to them build Temples make Processions light Tapers which Hierom calleth insignia Idololatriae therfore they give to these religious worship Beside it is not civil worship Ergo it is religious for there is no midle worship betwixt these two Further the Council of Trent in the decree concerning Reliques appointeth worship to them opis impetrandae causa Is not this to trust in them for help They give to Angels and Saints that which Peter refused from Cornelius yet his pretended successour claimeth it thrice together once at the door the second in the midle of the room and the third when they kiss his foot †See St. Amours Iournal They give that to Angels which the Angel inhibited Iohn twice to do Rev. 19. 10. Rev. 22. 8. And say it was refused by the Angel out of modestie whereas it is seriously forbidden with this reason worship GOD which is a sufficient rule directing us to give religious worship to none but GOD. Thou shalt worship the Lord thy GOD and him only shalt thou serve The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serveth for no use here as is above proved And when they say that it is not as to GOD let their Breviaries †See Breviariam Abredonenseâ— Printed at Edinburgh 1508. Rosaries service books testify the contrar which giveth them religious adoration by prayer praises kissing confidence And will this satisfie a husband from an adulteress that albeit she committed uncleanness with another yet it was not with that conjugal affection due to her husband Now how can such an evasion then satisfie the conscience of a Papist or sustain before the Lord Jesus who is the husband of his people It is clear hence that by so doing they break the first Command and have other Gods beside him whom they make Omniscient Omnipresent in whom they trust from whom they seek aid and help Arg. second They who worship Images with religious worship and break the second Command are guilty of Idolatrie because they worship the work of mens hands But the Romanists do this Ergo c. In answering this they do not agree amongst themselves some of them deny the Major as Vasquez lib. 2. de ador disp 4. cap. 4. for he confidently averreth that Illa Mosaicae legis prohibitio meaning the second Command fuit juris positivi ceremonialis quae tempore Evangelii cessare debet he calleth it a ceremonial precept which bindeth not us under the Gospel This is short work he repealeth the Law because he will not obey it But why may not the first Command be declared ceremonial upon the same ground especiallie by Papists who make the second a part of the first And if so Paganism may be brought in by Romanists into their coÌ„sistorie which many fear to be rankly rooted there He who said Thou shalt not bow down to a graven Image said also with the same authority Thou shalt have no other Gods but me Et è contra This man hath few followers Therefore some deny the minor as Durand lib 3. dist 9. quest 2. who asserreth that they do not worship Images but that which is represented by the Image So it is relative worship and the Image is a representative only and memoriall of the right object Now this answore is naught for if that be why do they nor likewise worship all the creatures seeing they declare the glory of God and may be memorials Secondly the Councill of Trent condemneth this gloss which in its decree de imaginiâ—us sayeth that debita veneratio iis imperâ—ienda est i. e. due worship is to be attributed to them viz to Images They according to their manner do not declare what manner of worship should be imparted But it is sure they mean not civil worship therefore it must be religious Thirdly it is tendered to the Image it self in prima instantia therefore the Image terminateth the worship and is more then a memoriall Thirdly the vulgar cannot distinguish betwixt Versuâ— and Coram Relative and absolute worship therefore to them it must be a snare How dangerous iâ— it to cast and knit a snare for people and stumble the weak Some distinguish the Minor as Thomas Bonaventure c. and say that the same worship should be given to the Image which is given to that represented by it whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet say they it is not Idolatrie because they worship not the timber or mettall but the Image in regard of its forme or signification And they worship not the Image of a false God which they alleadge to be forbidden only in the second Command So Aquinas part 3. q. 25. Bonavent lib. 3. dist But if this answer hold good then the Pagans were not Idolaters For they denyed that they did worship a stock or a stone Aug. on Ps 114. bringeth in the Pagan answering thus Non simulachruin colo sed ejus rei signum quam colere debet And again Non stipites colimus sed quae illis regendis praesident numina We worship no stocks but the Numen which presideth over the Image And upon the 97 Ps Non illud colo quod video i. e. the timber or stone sed servio ei quem non video I serve him whom I see not Secondly They who worshipped the brazen Serpent did not worship the piece of brass but the forme of it And they thought not that it had innate vertue yet were guilty of Idolatrie Thirdly It is clear from scripture that some of the Heathen especially at first did worship by the Image the invisible GOD who made all things Acts 17. 23. him whom ye ignorantly worship do I declare unto you Yet were Idolaters And Rom. 1. 23. They changed the glory of the incorruptible GOD into an Image made like man It was the incorrubtile GOD his Image and withall Idolatry But fourthly If only the Image of false Gods worshipped make Idolatrie then Israel was not guilty of Idolatrie But Israel was thus guilty Ergo c. It is
image-worship whither of the true or false Gods which is here forbiddeÌ„ For it is certain that the Golden-call was intended by them to represent the true GOD. Exod. 32. 5. To morrow is a feast to the Lord and 2. Chro. 33. 17. They sacrifized in high places yet to the Lord their God only The like may be said of the Calves at Dan and Bethel Ps 106. 20. And of Micahs Image For be confidently sayeth Now know I that the Lord will bless me Judges 17. because I have a Levit to be my Priest They used not Levits for the worship of false Gods Further the speech of Stephen seemeth to prove it strongly Acts 7. 40. 41. for speaking of Israels worshiping the Calf he saith The Lord for this gave them up to worship the host of Heaven Now when sin is punished by sin that sin which is the judicial punishment useth to be more gross then the antecedent sin which is the procuring cause but the worshiping the host of Heaven is not so gross as the worship of an Oxe therefore they did worship GOD at first by the representation of a Calf yet were Idolaters This answer then cannot satisfie the conscience or reason of any man And admit that the image of false Gods is forbidden in the second Command how dare Papists without warrand and contrar to the word make the Image of the true GOD which he hath expresly forbidden Deut. 4. 12. Seeing Omnis cultus saith Tertullian de Jejunio should be ex imperio divinâ— non ex arbitrio humano Lastly We are forbidden to worship the likeness of any thing in the Heaven above or in the Earth beneath Now the Lord GOD is in the Heaven above gloriously therefore we should not make his Image for to what can ye liken him saith he Isaiah 40. 18. Bellarmin de Imag. and Gregorius de Valentia distinguish the Minor another way and reject the two former answers as extream For first they say that they worship Images properly so they are againâ—t Durand a great Anti-Thomist who maketh them only memorials Secondly They say that they give them not worship equal to the Pattern so they renounce Thomas and all his adherents Valent. lib. 3. disp 6. saith it is not sicut DEO that they worship the Image of the Trinity Bellarmin saith further that it is not Aeque certum an Imagines Trinitatis sint in Templis collâ—candae reperendae Yet say they that veneration suitable to them is to be rendered Which is he ambiguoâ—s phrase of the Council of Trent like the Delphian oracle If this answer hold good then Thomas and all his Clients are guilty of Idolatrie for they give veneration to Images equal with the Pattern all the Thomists say sicut DEO so to the Image Secondly Cultus religiosus est accidens hominis if we speak Physice now gradual difference in these altereth not the kind of worship Therefore according to the rules of Logick the worship is one with the worship of Thomists or else they disclaim a maxime by making the one Idolatrie the other not Thirdly We are forbidden to bow down to them therefore the meanest degree of religious worship is forbidden in the second Command And they who break the least Command and teach men so shal be least in the Kingdom of Heaven Matth. 5. 19. Lastly the seduced people know nothing of this difference Yea Bellarmin thinketh it not fit that in concione â—oram populo it should be divulged and he hath reason to say so seeing they cannot conceive the groundless distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their Clergie men will not make it hold water Fourthly Some as Eckius in his Enchir answers nothing but this to the argument that it is the tradition of their Church and Command of their Pope which they judge themselves obliedged to obey If this answer be relevant then they were not faulty who with their traditions made the word of GOD of none effect Matth. 15. 6. And Papists are too like the Pharisees in this Secondly By that Logick the Turk may mantain his worship of Mahomet for his Church and Mufti authorize it Thirdly The Pope in his Conclave may bring in the Alcoran the next day for that may have authority from them contrar to the word of GOD. Arg. third If Image-worship be condemned by all pure antiquity then this worship is not only a breach of the second Command but contrar to the custom of all the Churches of Christ Upon which argument the Apostle layeth stress 1. Cor. 11. 16. But the first is true Ergo c. The Minor is proved thus Many of the Ancients as Clemens Alexandrinus Tertullian c. Were against the art of statâ—e making Epiph. in his ep to John 23. of Jerusalem abominateth the putting them up in Churches and saith it is contrar to scripture that any Image should be in the Church of Christ Now if they wer against the making of them against the hanging of them in Churches much more against teligious veneration given to them Secondly the council called Eliber which is as old if not older then the Council of Nice made a decree that no Image should be in the Church ne forte quod in parietibus pingatur colatur least that which is painted be worshipped and till the second Council of Nice which was in the 8. Centurie no such thing as image-worship was approved in the Christian Church Thirdly It is an ordinar objection made by Celsus and all Pagans against Christians as I said before from Lorinus Ye have Nulla Templa nulla simulachra nullas aras quod colitis celatis To this objection Origen and Arnobius answer yeelding the matter of fact and vindicating their way which they could not have done if Images had been in use amongst them Further when Adrian did build a Temple for himself the Pagans suspected that it was for the Christians because it was sine simulachris without Images whence it is clear that the Image worship cometh nearer Paganism then Primitive antiquity See Dâ—laeus de Imagin Arg. fourth That which notwithstanding of all distinctions draweth and driveth people to Idolatrie is abominable but by the concession and confession of some learned Papists the Romish worship doth involve people into Idolatrie therefore it is abominable The Major is proved by reason that when the people made an Idol of the brazen Serpent the statue was brocken and called Nehushtan although at first it was appointed by GOD. The Minor is thus proved by the testimonies of learned Romanists as Polyd Virgil. de invent lib. 6. cap. 13. Many are now saith he become so mad that they worship the Images of wood and stone as if theâ— had sense in 〈◊〉 and put more confidence in them then theâ— do in Jesus Christ or other Saints to whom they are dedicated Cassander consult de imag saith It is too manifest that the worship of Images hath so prevailed that
him and from thence he shal come to judge the quick and the dead But we believe also that he is really present in the Sacrament in as many places as it is given in Which you nor any man else cannot shew to imply contradiction and yet ye delude the people as if there were an impossibilitie in this When you say we break not the bread it seemeth you know not how either the bread is broken or given If we for greater decencie prepare the bread in a just greatness for one man before it be given so did ye of old cutting it in pieces albeit now ye break and bite about What you say in end of his once offering himself in a bloody way on the Cross it is true but if you understand it in an unbloodie manner on the Altar it is false Otherwise Christ should not be a Priest for ever after the order of Melchisedeck Psalm 110. Sir for all these passages of Scripture which you have cited in thiâ— your eight Answer which you see make nothing either against us or for you look to the Touch-stone of the reformed Gospel and you will see the Scripture altogether ours Duply You pass over all the scriptures Prote ∣ stants Duply which I have cited against Christs corporall presence or bodily offering with a strong denyall calling it a calumnie Sir is this right reasoning think you Sure I am if whole Christ be corporally present in every sacrament then when it is administred at Rome Millan c. there be as many bodies there as sacraments And by this tenet doe not the words of consecration make Christ on the altar as wel as by the holy Ghost he was coÌ„ceived in the womb of the Virgin And doth nor his corporall presence take away his ascension sitting at the right hand of God and his return because he is bodily already here He is a Priest for ever by the infinit vertue of his once offering which needeth not be repeated as the Apostle reasoneth well seeing it is not imperfect but only applyed by faith and this is all our salvation As for the distinction of a bloody and unbloody offering it is a device like the rest of your humane inventions Shew me scripture for iâ— if you can This you are bound to do at the least seeing now we are on scripture arguments and I brought scripture to the contrar You call it real presence only I am for real presence spiritualities are realities Your tenet if you understand it is corporal presence See Bell. de Ench. lib. 1. c. 2. 5. the body of Christ is in the sacrament with the whole magnitude thereof and that same body which is in heaven is on the altar either then he must have many bodies or els one body having magnitude and dimensions must be in many places at once in heaven and earth both which is impossible seeing it implyeth contradiction Theodoret. dial 2. against the Eutichian heresie telleth us that the sacramentall signes change nor their nature but remaine in their own substance and shape It is said Iohn 6. 56. He who eateth my flesh shall live by me And ye interpret this place of sacramentall eating ergo all who take the sacrament shall live according to your glosse Although Christ had a spiritual body after his resurrection yet he had a true body because he said to his disciples feel and see saith Aug. ad Dardanum ep 57. Now then he hath true dimensions and when he appeared to the Apostle Paul going to Damascus Aquinas thinketh that for the time he left heaven Summa q. 57. And when he came in amongst the Disciples the doors being shut Theodoret saith that they made passage for him as their Creator And the ancient Hierom speaketh with the scripture that the Angel removed the stone from the grave Although his risen body be glorified yet it is a real body and they who are for transubstantiation make it phantastick without any warrand from the word For Bellarmin acknowledgeth in the forecited place that this tenet of corporall presence cannot be clearly proven from scripture and lib. 3. de Euch. cap. 19. Tollitur verborum Domini obscuritas per patrum consensum And Andradius de caena Domini Licet transubstantiatio ex scriptura probari nequâ—t tamen furor est non credere ecclesiae hac inâ—e And Scotus lib. 4 dist 11. uoÌ„ extat ullus locus scripturae cogens nos admitte e transubstantiationem sine ecclesiae declaratione And addeth that ante Lateran concilium non fuit dâ—gma fidei Further this taketh away the sutableness betwixt the sign and thing signified If transubstantiation be the bread and wine nourish not the body How can accidents nowrish the body How can they be without a subject How Capernaitan like can reprobats ear the body of Christ You referre me to the Touchstone I wish rather you had touched pertinently scripture or reason in your answers then that you should shift satisfaction to the Reader with a reference to a book which possibly he cannot find I have seen that alreadie and an answere toâ—r printed twelve years ago by Dr. Guild who is now at his rest and his answer is yet unanswered if you have time it may be worth the while to peruse it for your conviction Now I beseech you to lay aside interest prejudice passion and weigh again these twenty scripture-arguments it may please the Lord to discover how Antiscriptural your way is who knowes what the Lord may do by weak instruments when his word and truth is on their side Question ninth But seeing we mantaine Papists quest 9 the Apostles Creed why did ye separat from us Answer first The Apostles creed commonly Prote ∣ stants Ans 1 so called is a notable confession to which we owe all respect and do make constant use of it Yet your own Lessius de vera fide in his appendix page 17. sayeth that symbolum Apostolicum is not sufficient test for knowing a pure Church Ye know Socinians will say it who are scarce Christians It mentioneth nothing to be believed concerning the fall of man the worke of conversion the two sacraments which are sealing Ordinances So it is the whole scripture which tryeth best Christians and Churches We did separate because of Idolatrous superstitious worship by setting up Imagerie which the Lord hateth Deut. 16. 22. Secondly We separat only from these Ans 2. errours and cleave to the Scriptures and primitive pure antiquity Thirdly We were persecuted fugati fuimus Ans 3. non fugâ—mus what fire faggot bell book and candle could do that we endured before we break off Fourthly when the light of the Gospel Ans 4. broke up we had a clear call for separation Rev. 18. 4. Reply In your ninth Answer you say you did cleave to Scripture and pure antiquitie Papists Reply and only left our errours You had said better that you had left Scripture and pure antiquitie by so doing
A VINDICATION OF THE REFORMED RELIGION From the Reflections of a ROMANIST Written for Information of all who will receive the Truth in Love By WILLIAM RAIT Minister of the Gospel at DUNDIE 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth Cyprianus ad Pompeium epist 74. Quae ista obstinatio est quave praesumptio humanam traditionem divinae dispositioni anteponere net animadvertere indignari irasci Deam quoties divina pracepta soluit praeterit humana traditio Sine causa colunt me mandata doctrinas hominum docentes ABERDENE Printed by IOHN FORBES Younger Printer to the Town andVniversitie dwelling on the Mercat-place 1671. To the truly Honorable and really Religious The Laird of HALGREEN Elder Grace and Peace be multiplied SIR The great work of a Christian in the world is to preferr Heaven to Barth the law of the Lord to the law of sin Gospell concernments to all earthly interests when the one cometh in competition wiâ—â— or opposition to the other The first fall of man as the schooâ— termeth it was Aversio a Deo and conversio ad creaturam A turning from God to the creature Then sin obtained precedencie to Grace folly to Wisdom lust to the law of God Our health and safety cometh in by recoverie and cure our victorie by a reserve therefore God sent his Son into the world with the Gospel remedy to turn us from ungodliness and worldly lusts Titus 2. 12. to wean us from the inordinate love of the substance and shaddowes of the world 1. Iohn 2. 15. to espouse our love to himself that we may be presented as a chaste Virgin to Christ 2 Cor 11. 2. For this we pray we preach we lâ—bour we make use of Ordinances and goe about every duty This is the scope and course of a Christian and whatever hindreth this design is not to be approved by him Wood hay stuble is not a Gospel cure Pure Religion and undefiled can only better the heart mortifie corruption subdue the body of death subject the whole man to the soveraignety of Iesus Christ mend the world and make men live holily righteously and soberly When this salve was rightly applyed in the primitive Church O how wonderfully did the Lord bless the cure and proved the medicine to be good by great successe How were men bound to their duty by the awe and love of GOD on their hearts that the very Heathens and Iewes â—â—eto amused and forced to give testimony to the doctrine that it was of GOD. But when men afterwards did beginne to mixe the wine with water and handle the word of GOD deceitfully They then became lovers of pleasure more then lovers of GOD then fell they in dotage with the pompe and pride of the world Which disease did break forth notoriously first at Rome thence it spread and infected many Churches Vrbs rea stagitiies urbs leâ—â—i causa putanda es Vrbs fera Tibrinae cui famulantur aquae As heathen Rome usurped dominion so Rome now being animated by the Pope and his Complices taking advantage by the division of Princes and encreasing her wealth by their wrack like some who live near the Sea as if there had been no law of Christ to deny our selves take up our cross and follow him turned the Gospel-simâ—â—â—citiâ— into state-policy and the Ppoe degenerating from the â—hristian carriage of primitive fathers sought secular greatness chiefly put on a triple Crown followed the pompe of the world And all this is done under the name of Christ pretence of Religion and in ordine ad spiritualia which maketh the sin more sinful and their way irreconcilable with the dogâ—atick saith of a Christian who believeth the Scripture The Church of Rome was once famous for Gospel profession Her saith was spoken of through all the world in Tertullians time who lived in the second centurie Rome hath this character from him lib de praescript adversus Haereticoâ— Felix Râ—mâ— cui totam doctrinam Apostoli cum sanguine suo profuderunt legem Prophetas cum Evangelicis Apostolicis literis miscet inde potat fidem eam aqua signat Spiritu Sancta vestil Eucharistia pascit martyrio exhortatur adversus hauc institutionem nominem recipit Happie Rome to whom the Apostles poured forth their doctrine with their blood who mixeth Law and Gospel together and drinketh in saith that way taketh on the Baptismal seal thus cloatheth her self with the graces of the Holy Ghost feedeth by the Sacrament of the Supper confirmeth the doctrine by martyrdome and receiveth none but on thâ—se termes Quantum mutatur O how great an alteration is there Rome is not like that which is was once For then they were made martyrs for the faith now they make martyrs for the same faith then they had pure ordirances now they pollute them all with superstition and humane inventions Bernard lib. 4. de consid ad Eugen. Invisi Terrae Coelo impii in Deum temtrarii in sancta seditiosi ad seiuvicem simplicissimi dissimulatores malignissimi proditores quos nominem amantes nemo amat c. The pâ—imitive Fathers studied modelty humility and Gospel carriage Cornelius to Cyprian in his Epistles breatheth forth much self-denyal Cyprian thaâ— holy Martyr at the Council of Carthage saith neque euim quisquoeÌ„ nostrum se Episcopum Episcoporum constituit i. e. None of us maketh himself an universal Bishop And divine Augustin writing to Hieromâ—pist 97. uttereth himself thus in multis rebâ—s Augustinus Hieronymo minor est this was Gospel like But now the Pope is the Prince of pride naming himself infallible consequently incorrigible by the same reason impeccable â—amomâ—is peccans in eo quod peccat errat Every man erreth in as much as he sinneth saith the school If our hope were in this life only and no retribution hereafter or if the Alcoran were our rule this deportment being full of carnal wisdom proclaimeth them witty politicianes But seeing the contâ—aâ— is sure by the undoubted word of GOD this their way is soâ—â—ly and it is admirable how understanding men approâ—â— their sayings This their way hath wronged Christianity highly and many sad effects have followed upon this pompous alteration of the Primitive frame First It hath turned many Italians who live near the Court of Rome voide of all true Religion and dyed them with Atheisme So that as it is reported of them in Print they will call proverbially their Idiots Christians and when they would name a fool they say he is a Christian as if Christianitie were a fable and high follie A discerning person who travelled through Italie many years ago told me that he heard some of them publicklie blaspheme Iesus Christ by words which should not be repeated and yet go unpunished This is the fruit of their state way For now it is far more like to the state of Rome noâ— the old Church of Rome Secondly It exposeth Christian
assert with the Scripture that Marriage is honourable amongst all therefore they should not forbid it Their answer is that all should not be taken here absolutely for then a brother might marry his sister but only of persons not prohibited and their votaries are such Is not this a fig-leaf covering Incest is forbidden by the law of GOD. But where are Church men forbidden by GOD to marry it is honourable among them saith the written word who can bind men to the contrar of that which the Lord hath permitted and commanded The evasion about the Sacrament of the Supper is of the same kind when it is objected that Christ said expresly of the Cup drink ye all of it By all say they is meaned all Priests but not all Christians Is this to be endured with patience to see men tear so the sense of Scripture with sophisms If all relate to them as Ministers of the Gospel then they should have the bread only and all privat Christians should be barred for he who said drink ye all of it said likewise to the same all take eat Fourthly When they are challenged of Superstition and Idolarrie by breach of the second Command here there is a distinction not lacking betwixt the worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reserved for GOD and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they avowedly say should be given to images Saints c. And this they father on Augustin But these two words are promiscuously taken in Scripture and both of them given to GOD as shal be proved in its proper place Papists give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Images Reliques and Cross of Christ Thus they confound themselves When Iohn the divine would have worshipped the Angel doth he not forbid him Rev 22. 9. and say worship GOD Belike he knew not this distinction Is it not called will worship Col 2. 23. Then it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither doth Augustin make use of that distinction in the Popish sense he was farre from thinking that Religious worship should be tendered to Saint or Angel for he saith lib. de vera Relig. cap. ult Honorandi sunt propter imitationem non adorandi propter Religionem And epist 44. seâ—as inquit a Christianis â—ullum coli mortuorum He biddeth us praise the Martyres honour their memories follow their foot-steps sed DEVM Martyrum colite worship the GOD of Martyrs onlie This distinction then is groundless Is it not lamentable that men professing Christianitie should so hazard upon Idolatrie Superstition and will worship with a deceitful distinction which can neither satisfie reason nor conscience And dare any tender Christian think that such jugling work will be his peace in the day of distress and death What is this but a lie in the right hand Therefore let all who love and fear the Lord bewarre of that worship which standeth on such cogling distinctions Fifthly Their great refuge when they cannot mantain these absurdities is that we calumniat them mistate questions And if neither of these can serve then they alleadge that these are the opinions of some privat Doctors and not the judgement of their Church But in this vindication let all be assured that to my best uptaking nothing is fathered on this Adversary but what he saith directly or coÌ„sequentially nothing brought against him but that which is either literally or interpretatively in the written word of GOD or human Authours Albeit it he notoriously known that Papists uphold their tottering Babel by lies murthers treasons deluding wonders by corrupting mutilating foisting embezeling diverse testimonies divine and humaâ—â— as shal be made out hereafter yet we have not so learned Christ The truths of Christs Gospel need not such proppes and we are not allowed to lie for GOD. It is a meer evasion to cast over what they cannot make good on their privat Doctours For the decrees of the council of Trent to which now they profess adherence are purposly contrived in many particulars like the Delphian oracles and when they lurke under ambiguities what way shall they be found out but by their Doctours who are the expositors of their tenets Beside there be few or none of them cited whose books are not approven by Censurers appointed for that effect the tenour of whose testimonie is that such books contain nothing contrar to the Catholick faith of the Church of Rome Is not this equivalent to a Council statute Do they not impuâ—â—â—â—ur Doctours Calvine Luther c notwithstanding of 〈…〉 Confessions of faith whereof they cannot be ignorant They deal not only so with their own writters but also with the Fathers as some hard Masters use their servants if they â—lease their humours they will keep them if not they will dismisse them it may be with a stain betwixt termes Yea they deal worse with such testimonies as rellish nor their taste for they dispatch and gelde them also Their Monastries have not occasioned the murther of more infants nor their Golders by the index expurgatorius have the death of true testimonies which now being overlaid cannot see the light Shal not the GOD of truth make inquisition for these crimes in due time Surely he will arise and have mercy on Zion for some are yet living who take pleasure in her stones and favour the dust thereof Thirdly The third Engyne which thâ—se Engyneers use is the colour of antiquitie and pretence to closs walking and austerities The Church of Rome to which the Apostle Paul did write is indeed ancient whose faith was spoken of through all the world But Poperie as it is now dogmatised is a late invention plastered with antiquitie like the Gibeonites bread And so far from rendring men closs walkers that it is highlie prejudicial to Gospel interests For ex natura operis it turneth men loose and unfaithful to souls yea its pompous secular way is verie unsuitable to the simplicitie and self-denyal required in the Gospel this is soon proved The great pillar of the Romish Religion is the Popes pompous supremacie and infallibilitie In this saith Bell. prefat de Pontifice the summe of their Religion consisteth Consider Reader which of the Apostles did so empyre it Not Peter that he forbiddeth and calleth himself a fellow Elder 1. Peter 5. 1. Not any Church man for manie Centuries thereafter For Gregory who was Bishop of Rome anno 600. curseth the name of universal Bishop which Iohn Bishop of Constantinople usurped and saith epist lib. 4 Rex superbiae prope est he meaneth Anti. Christ Et sacerdotum ei praeparatur exercitus in this he prophecied truelie Estius in lib. 4. sent dist 47. being puzled with this testimonie saith that by universal Bishop Gregory meaned onlie sole Bishop who excluded others This is a meer forgerie for there were manie Bishops at that time in the Greek Church beside Iohn of Constantinople so he was not solus Episcopus But giving not granting this to be the sense of the
cannot be such will consider Matth. 15. 9. and so acocunt that worship vain The Merchants have not alwayes the best shops who hang forth pompous signs Nor is she reputed a chaste woman who is fearded in the face and cloathed with the attire of an harlot The whorish garbe of Rome will not reactily please souls espoused to that one Husband Iesus Christ therefore live like the Gospel And if ye be sealed by it to the day of Redemption with the holy Spirit of promise the Scripture truths will be precious to you That which rendreth many unstable is a notional Cartesian way of Religion but sincere Christians have not so learned Christ If thou once taste how good the Lord is and if he hath given thee songs in the night his testimonies to thee will be more then thy necessarie food Irreligious prophanness and Popery are practically so sibb to other that the one ushereth in the other Nothing maketh me fear the growth of this bitter root in the Land more then the deludge of prophanness which overfloweth all the banks When men belie their Christian profession being abominable disobedient and to every good work reprobat Is it not to be feared that the Lord make such like Shiloh Ier. 7. 17. live then holily and righteously If ye do his will ye shal know the doctrine whither it be of GOD or not Iohn 7. 17. Godliness hath the promises of this life and of that which is to come it is nor much to be feared that many if any who have tasted of the power of Religion by the ordinances of the Reformed Church will turne away to Popery That seal on the heart will prove a notable preservative I shal conclude this Preface with a word of advertisement to the Inhabitants of Dundee whom I dearly love and have in my heart frequently before the Lord. That seeing the Lord hath made you one of the considerable incorporations in this Nation ye would consecrate your gaine to him by proving valiant for his truth on earth it is not unknown how the Lord honoured this place by making an early profer of the Gospel to it by that faithful Servant and Martyr of Christ Mr. George Wishart who preached the Gospell here and edified many by his powerfull preaching One Robert Milne who had then sway in the Tovvn to please that Cardinal Beton by vvhom he vvas corrupted and byassed with bribes as our Ecclesiastick Historians â—ell discharged the faithful servant of Christ from preaching in the Tovvn any more to vvhom he replyed I shall remove but if it be long well with you I am not led by the spirit of Truth and if unexpected trouble fall on you remember this is the cause of it Turne then to God by repentance for he is mercifull This vvord was verified for within four days after his departur the plague of pestilence break up here Then sent they for him as sick men do for a Phisitian who returning comforted the unthankful people vvho shut him out Preached on the East-port on that text Psalm 107. v. 20. he sent his word and healed them shortly thereafter the plague ceased The Word of GOD backed by prophecie and providence did take so deep impression on the people that they became eminent promoters of the vvork of Reformation And for ought that I can learn from that time or thereabout Poperie decayed so in this place that none avouched it till the year 1662. then some three or four did break out to the great scandal of the Congregation Novv the case and stare of the question being the same vvhich vvas then if ye fall out of love vvith the truth vvrath vvill be upon you and as ye vvould not meet vvith a vvrathful stroak cleave to the Gospel vvith full purpose of heart If any shal do othervvise vvhich the Lord forbid such vvill degenerate from their vvorthie Predecessours and vvandring from mountain to hill vvill finde no resting place As no place in the Land hath been more free of Poperie for a long time so none have suffered more for loyaltie to our Soveraigne the Kings Majestie Was not your blood spilt like vvater Your houses rifled and possessed by usurping strangers Yet ye vvho survive the rest are aâ— brands plucked out of the fire preserved by the Lord. If after such stroaks messages messengers deliverances preservations ye do countenance or foster Poperie and fall avvay from the truth of GOD. Will it not be bitterness in the latter end Who encline so let them read Ezra 9. 14. and make application A word is enough to the wise There have been sundry faithful Messengers of Christ here since the Reformation who warned the place frequently who battered Babylon and builded Zion And if the tares of Adversaries should pester this field again these Messengers now at their rest will stand up and witness against this place in one day And this testimony shal be indorsed against you That ye are lawfully warred to save your selves from the evil of this generation Reader where ever thou dwellest consider well what is said here buy the truth and sell it not And the Lord give thee understanding in all things which belong to thy Peace in this thy day this is heartily desired by a lover of the truth and doctrine which is according to Godliness FAREVVEL Sithence our Confession and the Grecian Confession of Faith is here mentioned I thought it expedient to prefixe the Greek because every Reader will not probably have it at hand That therefore it may appear to all what consent our doctrine hath of old and of late and how numerous the Professours thereof be at home and abroad this is adjoyned So that Adversaries can neither justly load us with noveltie of tenets or paucitie of adherents and he who will peruse both Confessions maye easily convince them of their errour I thought to have set down the intire Confession in the Greek language but the Printer finding a defect of typs the beginning of each Article and distinct period is set down in Greek And a faithful translation of it in the English language is subjoyned this translation was Printed at London diverse years since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eastern Confession of the Christian faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Name of the FATHER and of the SON and of the HOLY-GHOST _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe ouâ— GOD Almightie and infinite three in Persons the Father Son and Holy Ghost the Father unbegotten the Son begotten of the Father befor the World consubstantial with the Father the holy Ghost proceeding from the Father by the Son having the same essence with the Father and the Son we call these three Persons in one essence the holy Trinity ever to be blessed glorified and to be worshipped of every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe the holy Scripture to be giveâ— by GOD to have no other author but the Holy Ghost which we ought
Firmament we may see the singer of GOD so here †See Barron against Turnbul tract 9. p. 643. we may behold divine Majestie Heavenly efficacie the consent and harmonie of parts the fulfilling of Prophesies see August lib. 6. Confes cap. 5. Persuasisti mihi non qui crederent libros tuos quos tanta in omnibus fere gentibus authoritate fundasti sed qui non crederent esse culpandos nec audiendos esse si qui forte mihi dicerent unde scis illos libros unius veri Dei spiritu esse humano generi administratos id ipsum maxime credendum erat The Scripture it self then testifieth whose it is holy men of GOD did so speak and writ that ye may know the certainty of these things Luk 1. 4. and believe them Jo. 19. 35. this is taken from the very Scripture and not from any distinct Tradition from iâ— Beside all this we have miracles wonderful providences sealing this word the testimonie of adversaries Jews and Gentiles to the doctrine therein contained the testimonie of old and late writters to our whole Canon And seeing the Lord hath sealed it and it is called his Testament none should adde to it or alter any point contained therein This is expresly forbidden Deut. 4. 2. 12. 32. Pro. 3. 6. how grosly Papists make void the Testament of the Lord by new datives and in that are like the Pharisees Matth. 15. 3. 6. shal appear hereafter Answer fourth Although all books †The Papists reject some of these Apocriphal books from the Canon of Scripture aâ— Esdras the book of Baruch c. are not rejected by us upon this account only because the Iews did so but for many other good reasons for self-murder is commended in Razis there contrar to the 6. Command c. The authours crave pardon for that which is spoken amiss whereby it is acknowledged that they had not the spirit of infallibility in all ages exceptions were made against them as is well proved by our Divines S. Thomas and Nicodemus Gospels have approbation of none so need no refutation Now I referre it to any Reader whither this first reason be sufficiently refuted or if this reflecter understandeth Logick or himself who thus reasoneth The number of Scripture bâ—oks is controverted therefore that which on all hands betwixt PROTESTANTS and Papists is acknowledged to be Scripture is not the determiner of faith Who will not perceive here a mis-stated question and gross non-consequence Yet no greater not that concerning the Messias which deserveth no answer being so absurd and bordering with blasphemie The second Reason Why Scripture cannot Pa. Rea. 2 be the rule of faith is because PROTESTANTS believe many things whereof the Scripture maketh no mention at all as the keeping holy the Sunday for the Sabbath or Saturday the procession of the Holy Ghost from the Father and the Son the Trinity of Persons in God that there is one person although two natures in Christ for the Scripture maketh no more mention of Persons then of Papish-tran substantiation that Baptism of Hereticks is not to be reiterat against the Donatists that Ordination of lawful Ministers should not be reiterâ—t against Marcion that Baptism and the Lords Supper are Sacraments which are the very fundamentals of your Religion I answer to this that errour is broodie for ere it be confessed by some men they will Pro. An. 1 broach absurd Tenets and shake foundations which appeareth evidently here For this man deâ—yeth the Articles of our Creed to be grounded on Scripture which is most abominable to utter What is not the Trinity the Sacrament of Baptism and the Supper scriptural truths Let not this be heard in Gath. This giveth the Council of †Sess 7 Can. 1. de Sacr. in gen Trent the lie so the author is anathematized by them Let Papists read such as writ positive Divinity these points are aboundantly proved by them from Scripture Catechists will teach them to speak better and it they be not founded there why do your own writters prove them thence Secondly The mysterie of the Trinity is directly in Scripture 1. Io. 5. 7. there are An. 2. three which bear record in Heaven the Father the Word and the Spirit these three are one The Word Person is in Scripture Heb. 1. 3. we indeed make use of words in the doctrine of the Trinity which are not Scripture words but all the things are there otherwise our foundations would soon dissolve This is Augustins answer against the Arrians Contra Max. lib. 3. cap. 5. and Naz. Orat. 5. de Theol. yea your own Bellarmin lib. 2. de Christo cap 2. saith Quadam verba sunt utilia ad explicanda mysteria Scripturae quae licet in Scripturis non habeantur eorum tamen aequivalentia semina ibi habentur i. e. Some words are necessar for explaining the mysteries of Scripture which though they be not contained in the Scriptures yet their parallels and seeds are contained there This he proveth by instances cha 3. 4. 5 which I need not to translate So that the Tenets which we mantaine concerning the Trinity and the two Sacraments being Scripture truths it is gross to say we have no Scripture warrand for these seeing we may make use of words for explaining divine truths any may behold the weakness of this Reply The name Trinity and Sacrament is not in Scripture therefore the thing is not there As for the Sabbath we once prove from Scripture that Saturday is no Sabbath to us Col. 2. 16. 17. then from Scripture that one day of seven behoved to be observed by reason of the fourth Command which is Moral Secondly That the seventh in number â—â— Moral the seventh day in order only ceremonial Thirdly That the Lords-day by right succeedeth †See Palmer Candrey about the Sabbath as is here made out And what day can be more sit then that on which Christ Jesus arose and put an end to the work of Redemption Then our Lord came in amongst the midst of his Disciples Io. 20. 26. which Mâ—ldoâ—at on the place confesseth to be some proof to shew that the Lords-day hath its origen from the will of Christ Acts 20 7. The Disciples conveened to the worship and the breaking of bread that day and 1. Cor. 16 they had their collections that day Hierom contra Vigilantium sayeth that per unaâ— Sabbati is understood the Lords-day And Rev. 1. 10. There is express mention of the Lords day on which place Ribera the Iesuit remarketh that in the Apostles times the solemnity of the Sabbath was changed to the Lords-day and consecrated by the Lords Resurrection Esthius on Gal. 4. v. 10. refuteth you fully by saying Diei Dominicae observationem Apostolicam esse constat ex Scriptura i. e. It is clear from Scripture that the Apostles observed the Lords day How then can you say that we have no Scripture for it Thirdly That the holy
Hereticks and Schismaticks have abused it therefore we should not make use of it as the rule of faith and manners This is a Paralogism and confused rapsodic but I pass it for sons of Babel must daub with untempered mortar and be Babel-like in their way Although these 5. Reasons be answered § 1. sufficiently yet for further satisfaction to the Reader these two particulars shal be discussed Question 1. Whose it is to interpret Scripture R. In the first place it belongeth to the Ministerial Church Pastors and Officers called of GOD to that employment are ordinarily better gifted for that work then other men I say ordinarily because in some cases it may be otherwise and the Lord may raise up extraordinary interpreters this appeareth from 1. Cor. 14. 29. And the judgement of a pure Church in dubious cases should weigh much with privat Christians Secondly Privat Christians may read the Scriptures search for their sense improve them privatly for edification and examine what is said by others for they have the promise to attain Jer. 31. 34. a precept to improve 1. Pet. 4. 10. and a priviledge to try Acts 17. 11. 1. Cor. 10. 15. this judgement of discretion no man can take from them Io. 10. 4. Matth. 7. 15. more then the taste from a man Is not that spirit which dyted the scripure the best interprerer of it But privat men may have that 1. Cor. 2. 15. This their judgement is not authoritative nor judicial yet bindeth themselves and he is a better Christian who followeth then he who stiffleth it so speak all Casuists Chrysost hom 13. in act Apost reproveth such as professed they would be Christâ—ans yet doubted to whom they should adhereâ— have ye not judgement sayeth he and have ye not scriptures Aug. Confes lib. 13. sub sinem cap. 22. cap. 23. explaining that place 1. Cor. 2. 15. sayeth Quisque fidelis est spiritualis every beleever is spiritual and hath a judgment of discretion Picus Mirandula Theor. 16. sayeth If the greatest part of a Councill conclude against the word of God Si rusticus if a rurall man have the Gospel for him he is most to be beleeved and adhered to This sheweth that the scripture should be read and searched by such and privat men having this priviledge should make use of it in a Gospel way for edification not for destruction Question second How shall Scripture be interpreted Answer first Not by the Pope §. 2. for people are commanded to search the Scriptures before there was a Pope in the world Iohn 5. 39. therefore that cannot be a necessar mean Secondly Nor can all make use of Generall Councills seeing these are more hard to be understood then the Scripture Thirdly Not by carnall reason For the naturall man perceiveth not the things of God 1. Cor. 2. 14. But first by Prayer and Meditation for the Lord giveth the Spirit to them that ask him Luke 11. 13. and this mean is practised by experienced beleevers Ps 119. 18. Secondly By a docile cleanly frame of heart Ps 25 9. 10. Matth. 5. 8. Thirdly By comparing Scripture with scripture obscure places with these which are clear ex Gr. who can interpret Ps 8. v. 2. so well as the Evangelist Matth. 21. 16. or the 4. and 5. verses so as the Apostle to the Heb. 2. 7. 8. or these words Matth. 26. 28 so as the Evangelist Luke 22. 20. with Mat. 26. 29. where after the consecration of the Cup it is called the fruit of the vine Or that text Matth. 19. 23. A rich man shal hardly enter into the kingdom of Heaven so as the interpretation of the Evangelist Mark cap. 10. 34. How hard it is for them that trust in riches to enter into the kingdom of God Fourthly By the Commentats of ancient and late writters by the preaching of those who are called of God to that work with this caution that we try the spirits whither they be of God or not 1. Io. 4. 1. Fifthly For the exact interpretation of places which should be propounded to others for edification the knowledge of the Original tongues History Chronology Topography is in measure requisit This is the way by which the ancient Fathers expounded Scripture Chrysost in Gen. hom 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socra Scriptura cum nos tale quid docere vult serpsant exponit auditorem errare non sinit i. e. The holy Scripture when it will have us to teach any such thing it expounds it self and suffereth not the hearer to erre Yea a Jesuit Acosta lib. 3. de Christo revelato ch 25. confesseth so much being overcome with the truth Nihil perinde scripturam mihi aperire videtur atque ipsa scriptura itaque diligens attenta frequensque lectio meditatio oratio collatio scripturarum summa regula ad intelligendam scripturam mihi semper visa est i. e. Nothing seemeth to me more useful for opening up scripture then scripture it self therefore the diligent attentive and frequent reading of the Scriptures meditation prayer and comparing of them together hath ever seemed to me the best rule for understanding scripture Aug. de doct Christi lib. 2. cap. 9. In his enim quae aperte in scriptura proposita sunt inveniuntur illa omnia quae continent fidem spem charitatem moresque vivendi de quibus libro superiore tractavimus tum vero facta quadam familiaritate cum ipsa lingua divinarum scripturarum in ea quae obscura sunt aperienda discutienda pergendum est ut ad obscuriores locutiones illustrandas de manifestioribus suÌ„mantur exempla quaedâ—m certatum sententiarum testimonia dubitationem de incertis auferant Question secoâ—d How can the Scripture be judge seeing it is the rule â—a Qu. â— Answer fiâ—st It is a speaking rule the Spirit of God speaketh there The Acts of Parliament are both the law and judge of a Pro. An. case albeit men pronounce the sense of them So the Church hath the herauldry of this and hence may pronounce the sentence but the determination is from the word alone for humane testimonie can adde no weight to the Divine To this it is returned that the second answer Pa. Rea is no better then the first The Scripture say you is a speaking rule and may be both rule and judge But the Acts of Parliament and civil laws be as well speaking laws in matters of temporal government as the scripture is in spiritual and yet parties should never agree if the Lords of Council and Session did not expound them and pronounce sentence from them not as heraulds but as judges albeit they be tyed to conform their sentence both to Acts of Parliament customs and laws Even so scripture is indeed our law book but the Church is our judge for this our experience may prove that there hath been no agreement amongst them who make any other judge then the Church as all Sectaries commonly do Beside it would
who dare not ask God for the exceeding greatness of my sin O saints of God I beseech you with tears and weeping to fall down before his mercy seat for me wretch Sixthly ye deny the making of the sign of the Cross and Images but hear S. Dennis lib. 2. Eccl. hierarch cap. 2. 5. The sign of the Cross is so much honoured that it is often used both in Baptism and other Sacraments And in the third Age Tertul. de cor mil. cap. 3. In every thing we sign our forehead with the sign of the Cross of which practise tradition is the defender custome the conserver and faith the observer And againe the same Tertul. lib. 2. de pudic The Image of Christ bearing a Lamb on his shoulder were graven on chalices and used in Churches Seventhly ye deny Freewill which in the second Age Irenaeus lib. 4. cap. 72. affirmeth not only in workes but even in faith hath Almighty God reserved liberty of will to man saying be it done to thee according to thy faith And in the third Age S. Cyprian lib. 3. cap. 52. The freedom of believing or not believing is placed in the will Eâ—ghtlie ye denie merit of workes but in the second Age Justin Martyr Ap. 2. boldeth it saying We think that men who by workes have shewed themselves worthy of the will and counsel of God shall by their merits reign with him And in the third Age St. Cyprian sect de Eleemosyna If the day of your return shal find us unloaden swift and running in the way of good works our Lord will not fail to reward our merits Ninthlie Ye deny the possibility of keeping the Commandments against Tertul. in the second Age cited by the Centurists and Origen in the 1. hom 9. on Iob. the baptized saith he may fulfil the law in all things Judge now Sir whither it be not an open calumnie to say the controversies betwixt you and us were not then started in the first 300. years The Fathers having taught even then so clearlie our tenets which nevertheless ye are not ashamed to call new with Dr. Pierce in his Court sermon but see the two learned answers made to him which may evidentlie convince you of boldness ignorance and errour Answer You are wise by this your reply Prote ∣ stants Duply for you leave the marrow of my answer untouched which was this That our Church in Doctrinals worship c. is as old as Scripture That you pass with a jeer and say that it is the language of all Sectaries This calumny hath been cast of old upon pure doctrine Acts 24. and their worship called Haeresie verse 14 I wish that all Sects were such as we are scriptural in their way Ye are the greatest Schismaticks I know on earth departing from the Scriptures and mocking others who adhere to them The other assertion is That this is the voice of common people who claim descent from Adam and Eve Is not this true Are not all nations of men made of one blood Acts 17. 26. It is grace and vertue which maketh the difference Omnis sanguis concolor And iâ— we have as much relation to scripture Churches as multitudes have to Adam and Eve we are not spurious but of a right extract Ye probably must be a kind of men like the pre-Adamits and of another descent But one cheat is here remarkable you promise to shew how contrar our doctrine is to scripture and when you come to answer then you beginne with Dudithius and overleap the whole scripture Your own Rainerius an Inquisitor giveth this verdict concerning us that we are said to have been from the beginning and walked by the Scriptures Secondly You pass that concerning professours of our doctrine in all Ages and will not signifie one man who answereth Flaccius or refuteth Usher but only you averre with Dr. Vane to whom ye are much beholden in this that they were not in all things ours I know few discerning men who agree in all things If we hold one foundation which Jesus Christ hath laid that maketh unity and uniformity All Christian Churches except Romanists make the Scripture the sole rule of their faith and to this we accord Were the Eastern and Western Churches essentially different because of some discrepances about the time of Easter c. For Turkes and Tartars they are without Christ and you might more pertinently have spared the comparison of them with ancient churches and professours if your charity were as much in your breasts as in your books and your respect real to the Saints in light Thirdly That which I said I will mak good that all the positive fundamentals of our Religion were mantained in the Church the first 400. years This appeareth from the Creeds and Confessions of Faith then made yet extant Let any read the Apostolick Nicaene or Anathasius Creed the determinations of the Ephesian council written by Cyril of Alexandria the Confession of Faith made by the council of Chalcedon and there they will find exact conformity with the positives of our Religion Popery addeth to these their own inventions which we renounce and this maketh the difference To make this truth appear the more I shal name these foundations The doctrine of the Prophets and Apostles upon which our faith is builded We hold that there is one GOD three Persons that the world was made by GOD and man the tennant when the house was made appointed to bring in his rent That man was made according to the Image of GOD in holiness and righteousness That he fell from his first state and turned to the creature by transgression That sin entered this and death by sin That he sinned as a publick person and involved posteritie under a curse That GOD so loved the world that he gave his only begotten Son who was very GOD made flesh in the womb of the blessed Virgin and dyed for our sins and after burial rose again for our righteousneâ—s So that it is the blood of Jesus Christ only that cleanseth us from all siâ— And eternal life is the gift of GOD through Jesus Christ our Lord and when he paid the price then he ascended to Heaven and the Heaven must contain him as man â—ill the day of the restitution of all things That he iâ— now aâ— the right hand of GOD advocating and inâ—erceeding for as many as the Father gave him and shal come again and render â—o every man according to his works When he ascended on high he led captivity captive and sent the Holy Ghost who proceedeth from the Father and the Son who createth saith in us by which we are justified Who enlighteneth convinceth comforteth supporteth directeth all the houshold of faith and teacheth all the children to worship GOD alone in spirit and in truth and to call on his Name through Jesus Christ the only Media tour betwixt GOD and man Our Lord sent his Apostles and set them in the Church commanding them to teach
as yet others think that seeing the occasion of the first making use of it is removed it not being commanded in Scripture and much abused by you that it is more expedient to leave it undone But your abuse of it is not approved by Tertullian so his testimony maketh nothing for you who do so And for Images it is an impudencie in you to say that there were any Images set up in Churches the first 300. years what ever draughts might be in dwelling houses or cups For proving your shamelesness in this assertion hear your own Lorinus on 17. Acts on the 15. verse c. where wit Vasquez and Durand he telleth that all Images were forbidden under the Law and citeth for it Ex. 20. 3. then he sheweth that under the Gospel in the first Centuries there were no Images for this he citeth Lactantius and Tertullian Augustin and Arnobius contra Gentes who saith that Gentiles exprobrabant Christianis quod nullam Dei formarent picturam occultabant quod celebant i. e. The Gentiles did upbraid the Christians because they would not make any Image of GOD they did hide what they worshipped That Adrian fancying the Christians as Pagans suspected did build his Temple without any Images And in Constantius his time the Christian Chappels were called Templa Adrians Then he bringeth the decree of the Council of Eliberis where it was provided that there should be no Images in Churches Ne quod colitur adoratur in parietibus depingatur i. e. that which is worshipped and adored should not be painted on walls This council was celebrated in the time of Constantine in the fourth Centurie and this is the 36. Canon of it And till the second Council of Nice which was in the 800. year Image worship was abommable in the Christian Church How then can you assert so great and absurd an untruth Read ancient History and acknowledge your errour As for Free-will we do not deny it in some senseâ— and in the Jesuited sense none of these you cite did mantaine it Augustin against Julian and Pelagius opposed that so do we This is well proved by Jansenius Yprensis in his defence of Augustins doctrine against the Jesuits Vincentius Lyrinensis adversus Haereses lib. 1. cap. 34. proveth that Pelagius was the first inventer of your Free-will which is Arbitrium servum As for the merit of works Just in Marty understood not by it meritum condigni but the obtaining of the end of their faith and labours So Augustin saith the Apostle Paul electionis vas meruit nominari lib. de praed gratia and Cyprian readeth that 1. Tim 1. 13. I obtained mercy misericordium merui You keep the words which some ancients used and we the sense so ye deceive the People In your sense they absolutly renounced it Origen in epist ad Rom. lib. 4. suith Vix mihi suadeo quod possi ullum opus esse a nobis quod ex debito remunerationem Dei poscat i. e. I can hardly perswade my self that there can be any work which of debt deserveth a reward from GOD. Bernard in Cant serm 67. non est in quo gratia intret ubi jam meritum occapavit i. e. Grace hath no place to enter where merit hath occupied the room Your own Ferus on Matth. chap. 20. S. saith GOD hath freely promised he rendereth freely if therefore thou wouldest keep the grace and favour of GOD make no mention of thine own merits For out of mercy he will give all yet thou must not be the slower to good workes yea welshould be more fervent for doing of them as becometh us well who have so bountiful a Lord. Which words the Spanish inquisitors would have expunged Lastly You prove the fulfiling of the law even as the rest by Tertallian and Origen who say nothing but that through Christ who strengthneth us we can do all things This is the word of GOD Phil. 4. 13. which we will not disclaim But the man who can fulfil the Covenant of workes needeth not a Saviour Is it like they would hold it in your sense seeing they disclaime merit and said with us In many things we offend all and when we have done all we are unprofitable servants Where is perfection then The saw may be so farre fulfilled as to make us acceptable to GOD through Christ but not to justifie us Now let the Reader judge impartially whither it was ignorance in me to say that the primitive Church knew not Popery and that the negatives of our Religion could not be allowed by them more then by us What they say obiter concerning any thing of that kind is for us more then for Papists Papists Quest 8 Question eight How prove you the tenets of the Church of Rome to be contrar to Scripture Answer Your doctrine forbidding Laicks Prote ∣ stants Answer as ye call them to read and search the word of GOD is against the command of Christ Iohn 5. 39. this is written Scripture which ye contradict by your practice c. Reply In your eight Answer you are so Papists Reply confused in your method so weak in your citations and even sometimes so contradicting to your self that it needeth no other censure Yet I will reflect briefely on every thing You object first our doctrine forbidding Laicks as we call them say you as if there were no true distinction between Church men and Laicks i. e. a Minister and a Cobler in Ecclesiastical functions To read the Scripture is against the command of Chrâ—st Where first you object as if there were any article of the Cathoilck Church forbidding them to read Scripture absolutly She forbiddeth them to read Scripture without leave of their Pastours and Directours which is easily granted to any judicious person as all the Converts of this Countrey know whereof the greatest part have seen your errours in Scripture and detasted them Your citation is weak and can prove nothing till it be made out whither the words be imperatively taken or rather indicatively Ye search the Scriptures so Cyril interpreteth it lib. 3. in Iohn chap. 4. To whom Beza assenteth advertisirg that the word should be rather taken in the indicative mood So that you see I must have some other infallible judge to tell me in which of these two senses it should be taken before I build any thing on this place Thirdly As Christ in the same chapter proveth himself to be the Son of GOD by four testimonies First Of John the Baptist Secondly Of his works and miracles Thirdly Of his Heavenly Father Fourthly Of Scripture So do we prove by four like testimonies the Roman Church First By the authority of the Fathers Secondly By miracles in all ages Thirdly By the authority of GOD clearlie saying in all ages by her unitie sanctity in fallibility This is my Spouse Fourthly Of Scriptures exhorting all to read and hear them not superficially turning and shuffling them over as the Jews do to this day and yet
any other Papist Reply Reply In your twelfth Sect you make us teach that lawful Magistrats may be deposed by the Pope and that we canonize such Where citing Rom. 13. and 1. Pet. 2. you sight with your own shaddow and make up tenets contrar to Scripture which Catholick detest and abhorre But this is proper to Heresie and particularly yours to cause rebellin from lawful Princes and Magistrats as it did every where even in its first beginning witness the revolting of the Princes of Germany against the Emperour The bloody warre of the subjects in France 20. years against their King Holland against Spain to this day the Suitzers amongst themselves SCOTLAND first against Queen Mary and then our late gracious King Nevertheless Ministers are so bold as to speak this who can neither be subject to Kings Magistrats nor Bishops if they oppose their whimsyes in the least Every one of them taking greater power to himself then Catholicks gives to St. Peter Duply Any one may here perceive a Prote ∣ stants Answer studied shift by way of recrimination Because ye date not declare your selves herein And do you indeed detest the Doctrine of the whole Canonists the whole Jesuits that the Pope may depose a lawful King If it be so I am glade you renounce this point of Poperie But because you say I fight with my own shaddow herein to shew how ignorant and impudent you are in this denyal Let any read either the bull of Gregory the seventh against Henry the fourth the Emperor or of Sixtus the 5 against Henry the third King of France or of Pius the fifth against Elizabeth Queen of England and there ye will find this tennor Nos in supremo justitia throne collocati supremam in omnes Reges Principes Terrae universae cunctosque populos gentes Nationes non humana sed divina institutione obtinentes nobis traditam potestatem declaramus praecipimus jubemâ—s c. Viz. That none of their subjects should owne oâ— acknowledge them For your better information in this particular know that the power of the Pope in this particular is one way explained by the Canonists and another way by the Jesuits For the Canonists say that the Pope hath jura omnia caelestis terrestris imperii sibi à Deo concessa The Jesuits that Pontifex ut Pontifex non habet directe ullum temporalem potestatâ—m sed solum spiritualem tamen indirecte ratione spiritualis habet potestatem quandam eaâ—â—que summam disponendi de temporalibus rebus omnium Christianorum See more of this in Dr. Barclay de potestate Papae in Principes Christianos They hold it beyond doubt that in ordine ad spiritualia which is a broad charter the Pope may depose any King and loose their subjects from all allegiance to him cum subest causa rationalis †Anno 1654. When it was Printed at Naples by authority that the Pope should not exercise jurisdiction civil in the territories of Spain without the Kings leave this was condemned at Rome by Innocent the tenth Secondly They hold that Bishops may omnem moverâ— lapâ—dem and that is a broad word ne degant sub Haeretico Principe Baron anno 438. Sect. 89. Thirdly When the knowledge of the fault is evident Subjects may lawfully if they have sufficient strength exeem themselves from subjection to their Prince Baniâ—s on Thomas quastion 12. and that ante judicis sententiam declaratoriam Lastly Privat persons may kill an Heretical King after sentence is given against him Suarez defens fidei Cathol lib. 6. cap. 4. only their tenderness appeareth in this that the King be not constrained wittingly or willinglie to be the cause of his own death the sense is thiâ— if you can poyson him by his gloves garment or saddle you may do it But by meat or drink you may not for then he taketh his own poyson So John Mariana de Reg. instit lib. 1. cap. 7. Is it not then true that by principles of doctrine no Papist adhering to the Pope can be a loyal subject to the King As for our Reformations ye look on all such with an evil eye But our doctrine in the reformed Church concerning the Magistrat is such that no Christians on earth give him more then we do Witness out Confession of Faith to which we will adhere while we live what ever the scripture and pure antiquitie giveth to Kings that we willingly tender for conscience sake All sound Protestants do abhorre and detest the murther of our late Soveraign Lord the King and we in this Nation did protest and declare against it for which our Commissioners were committed close prisoners and sent with a guard to the border As for the Reformation abroad I desire that famous Mr. Baxter his Key for Catholicks and disswasive from Popery may be read by you who hath written so well on this point that I hope all men satissiable may be satisfied with his reasons which I need not here transcribe See also the testimonie of the Ministers at London against that horride murther to which testimonie we do still adhere and then adbered But Quis tulerit Gracchos de seditione c. †See Bilson of Subjection page 382. Doth not your great Cardinal Allen write an Apologie for Stanles treason against Queen Elizabeth Doth not Bellarmin shew lib. 5. de Pontif. cap. 8. in how many respects Kings may be deposed by their subjects Did not Pope Sixtus the fifth make an Oration at Rome in commendation of the Friar who murthered Henry the third King of France Was not Tyrones treason commenced and commended by your Party who then did take on the coâ—â— of Armes and sound the trumpet of rebellion When the Popes Bull roared in England against Queen Elizabeth how many treasons were hatched and evil humours bred in the people Thirteenthly Ye say we are justified partlie by faith partlie by workes but the § 13. Inst Scripture saith that we are justified by faith without the works of the law and that the man is justified to whom the Lord imputeth faith without workes Rom. 4. 6. and that we are saved by grace through faith not of workes lest any man should boast Neither can any good workes be wrought by us till we be justified and sanctified how can an evil tree bring forth good fruit Nor can we understand any good work which the law doth not require seeing it was tendered under the Covenant of grace Beside our best worksare leavened with many imperfections and debt for the present so these cannot absolve us for bygones or the time to come And whereas the Apostle James chapter 2. speaketh of Justification by workes his purpose there is onlie to declare what justifieth faith Now justifying faith must be a lively working faith and if it be dead it availeth not and if he hint at personal justification which verse 29. implyeth it is before men and that before the Tribunal of GOD there
à DEO arbitrio simul both from free will and GOD. So Molina Here they confound justification and sanctification And by this way we are not compleetly justified till we die ere the work of sanctification be perfected fully we must be Saints in light Secondly That free gift of grace is parted betwixt GOD and free-will if this Doctrine hold For Bellarmin saith we co-operat with GOD in justification it self and the beginning of faith So by it that emphatick place Rom. 8. 34. cannot be interpreted aright it is GOD who justifieth If man had no part nor hand in the Creation how can he have it in the first Conversion seeing that is a new Creation Thirdly They make the formal cause of justification inherent righteousness which is ragged by their own confession as appeareth from this reflecter Then it is no fit covering for our nakedness for it self needeth a covering Can it satisfie divine justice being so imperfect Augustin telleth the contrar on Psalm 42. Whosoever liveth here albeit he live righteously if that righteousness be strictly judged wo to hâ—m Fourthly It is not safe nor comfortable for ourselves That same Father telleth us again de bono perseverantiae cap. 6. â—e live more safely when we attribute all to God wholly then when we commit our selves partly to GOD partly to our selves Now this inherent righteousness as put on in the second justification is the birâ—h of merits and free-will say all Papists then positively and mostly thy own The merits of Christ are a far off cause causa formalis immediata is thy own righteousness the consideration of this made Bellarmin confess de justif lib. 5. cap. 7. tutissimum est in sola DEI misericordia conquiescere It is safest to repose on the mercy of GOD not on thy own righteousness A dying Christian seriouâ— about salvation will indeed find it safest and surest We again mantain that a converted man is under previous law work of conviction contrition humiliation and the fallow ground of the heart is thus prepared and broken up by the plowing of the Word but a man may come this length and go no further the dispositions have not alwayes a necessar connexion with that new birth Nor is the seed of faith still sown in such as are under the spirit of bondage He who â—asteth of these powers may fall away There be a relative difference between these acts in the Elect and others Secondly When faith the free gift of GOD Phil. 1. 29. is sown into the heaâ—t and planted there as it is native to the child to seek the breasts so it leaueth and leadeth the man in its first motion to the righteousness of Jesus a Mediator who is The Lord our righteousness Jer. 23. 6. and he maketh mention of his righteousness even of his only The Lord hath so appointed it he is made of GOD to us righteousness 1. Cor. 130. faith apprehendeth that as the ship-broken man doth a plank whereby he commeth to land by that we are justified before GOD. Inherent graces cannot satisfie the justice of GOD nor make perfect obedience to the law nor pay the penalty which it requireth But Mediatory righteousness can do all this So the causes of justification are these the final cause is the glory of GOD and mans salvation The efficient the favour mercy and good will of GOD. The meritorious the obedience of Jesus Christ The formal the imputed righteousness of that blessed Mediator The instrumental cause or condition as some word it is faith Rom. 3. 24. 25. so we are justified by faith alone as Abraham was before GOD and this giveth glory to GOD Rom. 4. dethroneth the boasting of men and is the sure safe scripture way Now when we say that faith alone justifieth by laying hold on his righteousnes and applying it we still hold that faith which justifieth to be pregnant with good workes such as love heart-cleansing new obedience patience zeal and other fruits of the spirit This adversaries deny not to us Bellarmin doth us this much right for he acknowledgeth that we hold good workes to be necessar to the justified Non necessitate efficientiae sed prasentiae So they justifie our faith to ourselves and others but faith justifieth the man and workes have no place in that act We do not deny that good workes have room and are necessarie for working out of our salvation they are via regâ—â— but in the point of Justification they are excluded Our justification is the Lords act of gracious absolution tendred to us through Christ When we receive the sentence faith the hand of the soul layeth only hold of it And it is not said in Scripture love in his blood or patience or real in it but faith in his blood by which we are justified cloathed and covered Remission and righteousness commeth in this way This animateth all our graces and we hold justification and salvation of free grace Ephes 2. 8. 9. Fourteenthly You set up free will in faln man almost as it was under the Covenant of § 14. Iust workes in the state of innocencie and do attribute Election partly to that Idol More that without Christ we may merit congruously and naturally dispose our souls for grace But the Scripture saith Rom. 11. 6. Election is meerly of grace and if by grace then it is no more of workes otherwise grace were no more grace but if it be of workes then it is no more grace otherwise workes were no more workes Nay We cannot of our selves as of our selves think a good thought 2. Cor. 3. 5. and without Christ we can do nothing Iohn 15. 5. being by nature children of wrath dead in sins and trespasses Ye say we set up free will in faln man as it was in the state of Innocencie wheâ—eas we Papist Reply put great distinction betwixt free will in these two states as you may see in our School Divines yet Christ by his grace hath so set it up that with the same grace a man may choose to do good and refuse to do evil Both Scripture and Fathers are clear for this Scripture Deut. 30. 19. I have set before you life and death blessing and cursing therefore choose life that both thou and thy seed may live And 1. Cor. 7. 37. He who hath determined in his heart not having necessitie but having power of his own will to keep his Virgin Is not here free will asserted necessitie clearly excluded How then can you call it an Idol or if a man have not free will wherefore sorveth preaching and exhortation to perswade a man to that which is not in his power Protestants say there is no good action in the power of a man Why then do they perswade Roman-Cathâ—licks to turn Protestant seeing Conversion being a most holy and good work is nor in our power or free-will Or how could it stand with GODS wisdom to command men what they could not do Or with his justice to condemn
of commutative justice betwixt GOD and man by the dignity of their workes after conversion and their refusing to have Heaven gratis Andradius the interpreter of the Council of Trent Orthod explic lib. 6. saith The reward of the just is not freely given but Heaven is set to the sale for our workes Tâ—pperus saith in Explic. art Lovan tom 2. art 9. GOD forbid that the just should expect eternal life as the poor man doth his almes it is our conquest our triumph and the prize due to our labours Valentia tom 3. disp 7. telleth that the workes of the faithful are satisfactory for the punishment of sin Bellarmin bringeth forth a new evasion de just if lib. 5. cap. 10. saying that Christ merited that we should merit So that the merit of our workes is from his merits this is plaister to daub with For where do we read in Scripture that phrase He hath suffered for us that we should be holy in all manner of Conversation and serve him in righteousness and holiness but no where that we should merit eternal life the gift is wholly from him so it is written Rom. 6. 23. Secondly This is petitio principii for the question betwixt Papists and us is whither we are unprofitable servants when we have done all So speak we with Scripture they say we are meritorious men Thirdly Suarez saith Tom. 1. in Thomam disp 4. another thing that good workes are in themselves and of their own nature meritorious therefore not such because of Christ his merits Otherwise saith he we could not be said to merit We say this is the way to clipe the satisfaction of Christ Jesus the value of the price payed for us What good workes we do are mixed with imperfections and are too few alas if the Lord accept of them and reward these workes with temporal or spiritual blessings it is not for the merit of the work but of free grace and mercy and for the merits of Christ meerly So we may be freely rewarded see Matth. 5. 46. Luk. 6. 32. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously taken We cannot make amends to GOD nor satisfie his justice but his promise is sure not according to our merits but his own mercy so we must inherit eternal life this is Aug. doctrine on Ps 88. and Chrysost on Col. 2. Your satisfactions and merits are contrar to Scripture pure antiquity dishonourable to Jesus Christ and prejudicial to souls Now you see this reflection might have been well spared for it is no reply at all to what I said Sixteenthly Ye foster loosness and prophainess § 16. Inst by telling tales about Purgatory the use of prayer and sacrifices for the dead But the Scripture saith Heb. 9. 27. after death cometh judgement which must be understood immediatly otherwise it might be said after birth cometh judgement and in the grave there is neither work nor invention neither is there any place appointed for people after their removal hence save Heaven or hell Reply The telling of men that after their Papist Reply sins are forgiven they must suffer for the temporal pain due to them is not a way to foster loosness but rather to terrifie all who believe from offending GOD in the least seeing all such must be chastised either by GOD punishing or man doing pennance and that voluntary either here or in Purgatory hereafter according to the Apostle 1. Cor. 3. 15. If any ones work burn he shal suffer loss but he shal be saved yet so as by fiâ—e which place Augustin citing on Ps 37. saith and because it is said he shal be saved that fire is contemned yet that fire shal be more grievous then whatever a man can suffer in this life Purge me O Lord and make me such a one as shal not need that mending fire c. Now doth St. Paul or Aug. here tell tales Or can that mending fire by which a man is saved be more grievous then what he can suffer here Or can it make a man loose to pray with Aug. thus But it may be he was doting here as when he said Mass for his Mothers soul as we read in his Confessions committing both sacriledge and Idolatrie as commonly Protestants say to please an old wâ—fe after her death You adde that Scripture saith after death cometh judgement and in the grave there be neither work nor invention What maketh this against Purgatory Do Catholicks deny that we are justified at the very moment of death before they go to Purgatory Or that they work in the grave But how is it true say you there is no place mentioned in Scripture save Heaven oâ— hell to which the godly and wicked do go Albeit all go to one of these places yet is there not a prison mentioned from which a man shal not go till he hath payed the uttermost farthing Matth. 5. 25. which the Fathers expounded to be Purgatory viz. Hierom on this chapter St. Cyp. ep 52. Tertull. lib. de anima and doth not St. Paul above cited speak of another fire then that of hell Duply You have Rhetorications in defence Prote ∣ stants Duply of Purgatory which I pass and touch reason or testimonie produced by you You mention two texts of Scripture the one is Matth. 5. 25. where we are commanded to agree with our adversarie quickly c. this place proveth no Purgatory prison For first It is allegorick and so cannot be argumentative on a controverted point All that is here intended is that brethren should dwel together in love and forgive other their trespasses against them as is clear from the context Secondly If it were meaned of Purgatory it would make the Lord their adversarie they behoved to be delivered up to the Devil for he is the Jaylor of the prison Now it is strange divinity to say that the Lord is an adversary and the Devil a Jaylor to the man whose sins are forgiven him Thirdly If this prison be Purgatory then there is commutative justice betwixt GOD and man for such here pay the uttermost farthing And who can say to the Lord forgive me have mercy upon me and yet be of this judgement that he can pay all his debt by that mending fire and not owe any thing to free gracious pardon Fourthly It maketh punishment to purge away punishment which is Repugnantia in adjecto For you grant that the filth and blot of sin is removed here Your own Jansenius interpreteth it not of Purgatory Concor in locum The other Scripture is 1. Cor. 3. We shal be saved yet so as by fire that is not meaned of purgatorie fire but of probatorie fire in this life not hereafter Let any man read the chapter and he will see this the purpose of the Holy Ghost to shew what was doctrinally or practically erroneous should be put to the firie tryall when judgment should begin at the house of God as the Apostle Peter
For whosoever seperateth from the true Church which Scripture commandith us to hear leaveth it But ye were persecuted this I grant of your first Apostats Luther for sacriledge in marrying a Nunne vowed to GOD. Calvin for Sodomy burnt on the shoulder Knox for incest And so are all knaves persecuted by laws Should they then turne out-laws and rebels Duply In stead of refuting our Reformation Prote ∣ stants Duply and the reasons of our separation from Rome you fal on raising without any reason For Luther Calvin and Knox were excellent men of GOD as their lives and writtings testifie But if your Popes were such Platina hath done them wrong You may say as safely I am brunt on the shoulder and have committed incest there be no more warrand for the one then for the other And for lawful marriage I see not what divices of men could deny that to any called to it seeing the Lord granteth the liberty Stapleton a virulent adversary yet in this more for the truth then you are in his preface ad autidota Evangelica speaketh thus of Calvin Est interpres Scripturae diligens elegans suavis Comentarii ejus perutiles sunt He is far from calling him a knave Florimond Raymond de nat haeres lib. 7. cap. 10. speaketh thus Fatendum est Calvinuns fuisse ingenio admirando acuto promptissimo in imaginationibus suis in conceptionibus suis exornatissimo c. And for his vindication from these calumnies which you injuriously fixe upon him read your own Papyrius Mâ—ssonius Elog. par 2. pag. 431. where his life is set down and Bolsecus refuted who was the authour of these lies If faithful Historians can have any trust with you these three worthies whom you labour to blot were as faithful holy Ministers of the Gospel as lived in the Church for many hundred years formerly Your own writters blame your Popes and Clergie men but they were either Apostats or constant adversaries who blot Luther and Calvin It is told by your own that Pope Sixtus the fourth licenced the Cardinal of St. Lucie and his familie to use freely that sin not to be named in the three hot moneths of the year And Johannes a Câ—sa Arch Bishop of Beneventum legat to Pope Julius the third set forth a book in commendation of Sodomy there is more warrand for this report then for the Incest of Knox or Sodomy of Calvin Yet who will delight to â—ake in such pudles chaste eares should abhore such speaches Michael the Arch-Angel brought not in time of dispute a railing accusation against the Devil but you spare not to accuse the brethren who are now dead in the Lord falsely Is this the right way to promove the truth Absit But lies being your refuge I leave you to the GOD of truth for answer and shal only take notice that you leave all the four grounds of our seperation from Rome unrepealed and intire So by your silence it appeareth we had reason to leave you for ye Papists hate to be reformed †This your own Espencaeus regrateth on chap. 1. to Titus Question 10. What call had your Reformers Papists qu. 10 to go about such a worke Answer They were Ministers lawfully ordained the Bishops of England and Doctors Prote ∣ stants Answer of Germany c. For Calvin he was thrust forth by Farrel and Virer and ordained by laying on of the hands of the Presbytry according to the rule 1. Tim. 4. 14. So was our Knox Wishhart Willock c. They were like Scribes fitted for the kingdom of God and furnished with things new and old And being Officers in an army where they did clearly see the captain of salvation injured did lift up their voices like trumpets and shew the people their transgressions which was the duty of their office according to their oath Reply Ye take your first Ministerial ordination Papists Reply from the Bishops of England Doctors of Germany and hands of the Presbytry where by Bishops if you understand Catholick Bishops remaining such you must understand they neither could nor would give any power to preach against the Catholick Church No Bishop having power to destruction but to edification of the Church As also you must understand the Catholick Church was yet in her integrity having lawful Bishops whom ye should have constantly followed If Bishops turned Protestants I ask from whom had they their power but from the Catholick Church which no doubt had suspended them in the exercise of their Episcopal function for their disobedience and separation from her As for the Doctors of Germany they might well make Luther a Doctor but not a lawful Pastor or new Apostle nor could there be a Presbytrie of pure reformed Ministers to consecrat Calvin he being the first Reformer himself For by the word Presbyter ye understand an Elder in the New Testament and so by the word Presbytrie you must understand a convention of Elders in the Session which is the first place indeed for a Sodomist called for setting him on a pillar rather tâ—en in the Pulpit But true it is ye had no ordination in the beginning but every one did preach at his own hand pretending the goodness of their doctrine did give them sufficient power and call as all other Sectaries do commonly in the beginning Prote ∣ stants Duply Duply There was a necessity of Reformation pleaded for by many under the Papall tyrrannie This was denyed and school questions made articles of faith which caused some officers of the house first write against them and preach down such prophane errours as Indulgencies c. Now I ask if the case and exigence be such whether might not a Popish pastor by vertue of his ordination judge himself bound in duty to decrie the sins of the time and endeavour reformation aâ— Savanorola did especially seeing every ordained man is a pastor of the Catholick Church this is power for edification not for destruction Admit the Bishops of England did continue Papall it was their duty to purifie the worship throw down Idols c if they were Reformed then the more fit were they for reforming others When Athanasius separated from the Arrians ceased he to be a Bishop or was he holden to be silent in his apology to the Emperour he pleadeth for the contrare Had not the Doctors of Germany power to preach against Indulgencies and were they not Presbyters also You bewray your ignorance concerning Calvin he was not the first reformer Farrel Viret and others were before him who thrust him out into the worke of the Lord. You have as little skill of Presbytry by taking a Session for it But it seemeth your mistake hath been studied to vent your malice against Calvin If ye were as free of superstition and Idolatrie as he was of Sodomy the offerings of the Lord would not be so injured nor his Name polluted Question eleventh Ye want uninterrupted succession which the primitive Church Papists qu. 11 claimed still