terms that it stood in the Covenant of works certainly we must either quite the Scriptures or acknowledge that nothing can be more destructive to the Christian Faith revealed there than such Doctrine Qu. Is there no infallible Rule and Judge to determine herein on whose decisive sentence we may securely rest in the greatest controversies Ans If we own ourselves Christians this can be no debate that the Scriptures contained in the Old and New-testament are the supreme Judge The Oracles of God committed to the Church Rom. 3 2. to give Answers in every dark case The Type and forme of sound Doctrine Rom. 6 17. Unto whose sentence we are in all matters both of Faith and Practice expresly referred by the Lord Isaiah 8 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them SECT II. Qu. SInce the Rule of Faith must be plain and intelligible can the Scripture be such which according to the Popish Doctrine is a Masse of dead and dark Characters untill their Church put a sense thereon Ans It s own witnesse is clear 1. That it Is such as maketh the simple wise Psal 19 7. And a Light shining in a dark place to which we are called to take heed 2 Pet 1 v. 19. A Lamp to our feet Psal 119 105. 2. We see what is written there was for our learning Rom. 15 4. and given us for that end that it might be understood 3. It is clear the promise of the Spirit to lead us into all Truth Joh. 16 13. doth belong to every Believer as well as to the greatest Doctors of the Church who can pretend no extraordinary Revelation for leading of them 4. We know the Fathers and Ancient Church did still prove their Doctrine from the Scripture as not only of more authority but more clear than their Comments 5. Though some Scriptures be not so plain as others and several Prophecies sealed up until their taking place in the event yet nothing can be more plain than the fundamentals of Christianity and those Scripture Truths necessary to Salvation But the World may see it is not obscurity against which their true quarrel is but a too clear evidence before which their interest cannot stand Qu. Yet is this a sufficient ground for the Scriptures being translated into our own Language so as every Man may read and have access thereto which the Romish Church so expresly forbids as the cause of Error and Heresie Ans We know 1. The command is express for all to read and teach their children Deut. 6 11. 2. That under the Law the Jewish Church had no restraint and should the Church now be in a worse case and live in more darknesse 3. Upon this account were the Bereans so highly commended for examining the Apostles Doctrine by the written Word which they could never have done if any such restraint to read the same had been upon them 4. It is a strange cure to keep from the Light for fear of going wrong and when Christ saith You erre not knowing the Scriptures Maâ—t 22 22. That ignorance thereof should be the way to keep us right Qu. Is it not evident 2 Pet. 3 v 16. How there are things hard to be understood in Paul's Epistles which the unlearned and unstable wrest to their own destruction Ans It is there shewed 1. Some things are more dark in the Scripture which none do deny 2. We see those who thus stumble are such as wrest the Word and not of a humble sober and serious Spirit by whom none will judge the Apostle here means the whole of Believers within the Church except the Doctors thereof Nor hath it more weight to forbid Christians use of the Scriptures and to read the same than the necessary use of meat because some unsober abuse the same to their hurt Qu. Whâ—t inducement should the Romish Church have to restrain Christians in this if it be so visibly cross to the Rule Ans They have I confess this plea for necessity since their case so stands they must either ruine their interest and be discovered in the greatest imposture that ever was known in the World or have the Bible shut up though to ruine the Souls of many Millions of the poor People nor is it strange such hate the light whose deeds are evil lest they be reproved SECT III. Qu. IS it not to the Church and to no private person That the supreme Authority and power of interpreting the Scripture and to be judge of the true sense thereof doth belong Ans The Scriptures is the alone infallible Rule for interpreting it self And to none but to the Holy Ghost speaking to us there can such Authority be ascribed 1. Because Scripture is the supreme standard by which we are called to prove all things 1 Thes 5 21. and to know the Spirits whether they be of God or not 1 Joh. 4 1. Yea thus must the Doctrine of the Church be known 2. The sense of the Scripture is the Scripture it self which thence only can be sought and understood by the same Spirit that indited it 3. We see by innumerable instances that where in one place it speaks more darkly it doth explain it self in another and thus refers us to its own interpretation yea how with a greater light and plainnesse Truths are opened up in the New Testament which more darkly and as under a Vail were held forth in the Old Qu. But the Scripture is of no private interpretation therefore to the Church only it must belong Ans This only shews the Scriptures Interpretation can be subjected to no humane Comments nor hath its Authority of men and from their private judgements whatever place they bear in the Church but must be sought from the Scripture it self and according to the Analogie of Faith but no ground in the least to deny accesse to private persons to know and seek after the true sense of the Scripture Qu. What assurance can any have that such is the true sense of the Scripture without some authoritative decision of the Church Ans We know 1. That the promise Joh. 7 17. stands good to every one of the Saints If any man do my will he shall know my Doctrine whether it be of God or not And such who object this dare not I am sure restrict the giving of the Spirit for that end to their Church-Doctors onlie 2. If the sense of any thing written can be understood then it is sure the most weighty and necessarie truths of the Scripture are so obviouslie plain as they can bear no other sense and meaning except men quit the very use of Reason and Judgement 3. Where the Scripturâ— is more dark there want not peculiar helps and means for a Christians attaining the true sense thereof such as serious prayer the knowledg of the original languages and repairing to these fountains themselves advertency to the scope and intent of
the Scripture yea a dexterous comparing of one place with another with a prudent use of the judgement and commentaries of such as have written thereon though not implicitely to rest upon them Qu. Buâ— hath not the Scripture so various senses as necessarily requires a living and visible Judge to decide when to take it in a literal or in a figurative sense Ans It concerns the Romish Church to impose divers senses on the Scripture that it may have none at all though we deny not some figurative expressions the true sense whereof must be understood from what is the obvious intent as the scope of such a Scripture not the very words themselves Such as Mat. 5 29. If thine eye offend thee pluck it out Psal 91 13. Thou shalâ— tread upon the lion and the dragon But it is most clear 1. That one true and genuine sense the Scripture only hath from the words rightly understood which is the literal sense and thence only Arguments can be taken to prove any truth 2. That in truths necessary to Salvation is no thing figuratively expressed but what is with greatest plainnesse to the discerning of all held forth 3. What the Romish Church pleads for of an Allegorick Moral and Typical sense they are no different senses of the Scripture but a different application and accommodation of one and the same Scripture divers ways in the use whereof much caution and sobriety is needful and though a necessarie respect is to be had always to the Type and the thing Typified yet even there is the sense still one and the same SECT IV. Qu. HOw know you the Scripture is of God or can be infallibly sure of its Divinity but by the Church and its Testimony Ans We deny not this to be a peculiar motive and inducement for a high and reverent esteem thereof and a ministerial help to our Faith though with no authoritative Dominion over the same But 1. The Scripture is known by its own light and these expresse Characters and marks of Divinity it bears which convincingly shew whose it is so as the meanest Christian may know this without any humane Testimony 2. There needs also the inward work of the Spirit to beget a firm and through perswasion thereof upon the Soul Qu. But how do you know you perceive such a light in the Scriptures as you speak of Or can make it appear to others that you are not deceived therein Ans None will distrust their own eves though by no Arguments they can perswade those who are blind that they really behold so excellent a light as the Sun But it is strange and absurd to demand a reason of Sense or for a blind man to require him who seeth to prove unto him by Argument that he certainly sees and beholds such things Qu. Is not this torun in a round and circle from the Scripture to the Spirit from the Spirit again to the Scripture when thâ—s you know by the Spirits revealing the Scripture to be the Word of GOD and that revelation to be true by the Scripture Ans No ground is here for any such challenge 1. Because we admit no private or particular Revelation of the Spirit to assure us of the Truth different from what is revealed in the Scripture it self 2. It can be no circle when it is so clear the Scripture and Spirit mutually prove one another by different wayes and not in the same manner for it is by way of Argument that the Scripture proves the certainty of the Spirit holding out such truths whence we know how to discern the Spirit but effectively and as an instrument doth the Spirit prove the Scripture by enabling us to see that marvelous light which is therin 3. As hath been already cleared there are Arguments of another nature and independent on the Testimony of the Spirit by which the Divinity of the Scripture can be solidly known and demonstrated Qu. Can you know the Scripture is Canonical or that these Apocrypha Books which Protestants reject are no part thereof without the Churches decision Ans We know 1. That these were never acknowledged in the Canon of the Scripture by the Jewish Church before Christ to which the Oracles of God were committed nor read and expounded in their Synagogues as their most Ancient Writers and of the greatest credit amongst them witnesse 2. They were not written in Hebrew the language of the Church before the coming of Christ in which all the Books of the Old Testament were generally written 3. Though with that severe caution was the Ancient Church careful to keep the Scripture so as the number of the verses letters thereof was most exactly reâ—koned and lookt to yet none of these Apocryphal Books was ever received or admitted by them 4. By the Primitive Church after the Apostles such were not owned in the Canon of the Scripture though by some allowed to be read for instruction of manners 5. They are convict of notorious falshood in many places both of Doctrine and History which all may see repugnant to Truth and the Analogy of Faith Qu. Bus what certainty can be on the credit of a Translation that all know to be fallible Ans Nothing can be more for moral assurance when it is so clear 1. That the truth of our translations though in divers times and different Languages yet all agree in the maine and substance 2. That solide relief is at hand to go unto the fountains themselves the original Languages and see with their own eyes if the Translations thereof be not faithful and true which by a little pains and diligent use of helps for such an end is in our power to attain 3. It is not on naked words but on the clear and genuine sense thereof in whatever Language held forth that we found our Faith nor can any deny the Scripture truely rendered in English to be the Word of God though not in the very same Characters in which the Prophets wrote the same 4. These evidences of the Scriptures Divinity that it enlighteneth the eyes and converts the Soul with its Authority over the Conscience we know to be no less discernably and convincingly witnessed in mens vulgar Language through all ages than in the Greek and Hebrew SECT V. Qu. IS the Scripture of a sufficient foundation of Faith for a private Christian which according to the Romish Doctrine must have its Aâ—thority from the Church without which it can be no Scripture nor Canonical Ans They are indeed concerned to put down all Divine Record that they may be alone Judges in their own cause But we know 1. That the Apostolick Church had no such claim 2 Cor. 1 24. Not that we have dominion over your Faith 2. That they did bound their Authority within the limits of the Scripture Gal. 1 8. Though we or an Angel from Heaven preach another Doctrine than that we have preached to you let him be accursed 3. Thus should the
Churches witnesse be of greater credit and weight then the Word of God 4 There is no Authority even the Romish Church can pretend to but what they plead from the Scripture therefore it cannot be dependent upon the Church 5. Should this be admitted the Christian cause were lost in contending against Atheists and Infidels nor any possible access to convince these for what could that Argument of the Church's Authority be to them who own no such thing 6. If on this the Scripture be admitted our Faith should then resolve on the Testimony of men and be but a human Faith Qu. But must every private Man be his own Judge and not the Church to put what sense he pleaseth on the Scripture Ans It is clear 1. That there is a private judgement of discretion the meanest Christian hath to know and discern the Truth that his service may be Reasonable service Rom. 12 1. And his Faith a rational act For every man must prove his own work Gal. 6 4. 2. We deny not a publick and ministerial judgement to the Church which in greater and lesset Synods may be passed where Pastors Elders are assembled by the ordinance of Christ though here no blind obedience is imposed since this only can be according to the Law and in pursuance of it not above it But to the Holy Ghost alone can a Supremacy and a Soveraignty of judgement in matters of Faih belong Since There is but one Lawgiver who is able to save and destroy Jam. 4 12. And no power against the truth but for it 2 Cor. 13 8. Qu. Are we not called to hear the Church Mat. 18 17. and implicitely rely on its sentence Ans That command hath respect to Church-censure and against contumacie but to impose no implicite obedience or subject the Scripture Authority to Men When it is so clear 1. That the furthest observance of the Apostle was to be such as might not go without these bounds Be ye followers of me as I am of Christ 2. This were to divide Faith and Knowledge from one another and an express contradicting of that 1 Pet. 3 15. To be ready to give a reason of faith within us to every who demands 3. Thus Men might be saved without believing there is a Christ and the Gospel 4. Thus many were under a necessity to live and die Infidels if they must only hear what the Romish Church sayes not read the Scripture themselves who in some remote parts of earth or by a close imprisonment may be shut up so as they can have no possible converse with that Church SECT VI. Qu. IS there no Supreme Visible and Infallible Judge placed in the Church upon whose decision we may securely rest in all matters of Faith and Conscience Ans This Article is indeed of great weight to the Romish Church so as their whole interest seems to stand or fall accordingly But it is clear 1. They must bring another Bible than the Old and New Testament to prove this or let us see the least Commission and Warrant for any such Judge there as they plead for 2. It is contrary to the command 1 Thes 5 21. Prove all things and hold fast that which is good 3. None can deny the Apostles were fallible though not in their Doctrine being therein immediatly inspired by the holy Ghost when so ignorant of the Death Sufferings and Resurrection of Christ and it is sure Peter was far from this Infallibility when he denied his Master and after he was confirmed and had that assurance given that his Faith should not fail which is one great foundation of the pretended Romish Infallibility when Paul withstood him to the face Gal. 2 11. 4. This power doth the Pope challeng over the Gentiles as being Peter's successor when it is clear that Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost and Peters own consent Rom. 11 17. Acts 13 2. Gal. 2 9. 5. And do not all know what decrees of Councils have been against Councils and Popes against Popes Qu. Is not Peter that Rock on which Christ promised to build the Church Mat. 16 18. Ans It is manifest that by this was expresly meant the Doctrine and Profession then made of Christ's being the Son of God yea that the same power given to Peter was in as expresse termes given to the rest of the Apostles Mat. 18 18. Ioh. 20 22. And where it is said Ye are built upon the foundation of the Prophets and Apostles Eph. 2 20. no difference is in the least put betwixt Peter and the rest yet here is the great foundation of their Church Qu. Does not this prove such an Infallibility that the Church is the Pillar and ground of Truth 1 Tim 3 1â—â— Ans This was not said of the Church of Rome or evince her peculiar claim thereto beyond other Churches But here clearlie is shewed the stability and fixednesse of the Christian Church unto which the Oracles of God were committed and no possible reasoning thence for an Infallibility to any Church on Earth Qu. Is there nothing from the Scripture to shew a difference betwixt Peter and the rest of the Apostles as to his Presidence and that the Monarchie of the Church was established in his person Ans We find this was expresly prohibited by Jesus Christ to the whole Apostles without exception that no such absolute Authority should be by any of them claimed Mat. 23 10 Be ye not called masters for one is your master even Christ But if any shadow were for this It might seem more applicable to Paul when he saith Besides these the care of all the Churches came upon me 2 Cor. 11 v. 28. If this had been said of Peter the Romish writers would have made a strange noise as if they had found one demonstration for all to secure that interest SECT VII Qu. CAn the Scripture be a sufficient Rule of Faith and sufficient to decide controversies in the Church without the help of unwritten Traditions Ans It is 1. Because the alone way for being saved is in following what is written there Ioh. 20 31. These things are written that you may believe that Iesus is the Christ and that believing you might have life through his name 2. It is a full and sufficient Rule containing all things necessary both to believe do 2 Tim. 3. 15. From a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Yea it is there shewed to be Profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 3. It is expresly against the Scriptures to impose any humane Traditions on the Church for subjecting our Faith thereto Deut 4 2. Thou shalt not add to the words which I command thee Qu. But doth not the Apostle command to hold fast the
Traditions whether by Word or Epistle delivered to us 2. Thes 2 15 Ans It is there shewed 1. That the Apostolick Authority whether in speaking or writing was the same and that to both the Church was to give the same credit 2. That what was taught from the Apostle by word was the very same delivered by Epistle but thence can be no ground for receiving of Traditions of the Church of Rome which are not only different from the Scripture but visibly conâ—rary thereto when neither Scripture Reason nor Antiquity discover their being delivered by the Apostles Qu. Is not Oral Tradition such as cannot possibly deceive whereby the Christian Faith and true sense of the Scripture hath been delivered down from hand to hand and from one age to another Ans To this of late doth a part of this of late doth a part of the Romish Church fly though nothing more visibly repugnant to Scripture and Reason if men but open their eyes to see 1. That no more sure and plain delivery of the Truth can be to us by speaking than by writing nor can it be possibly judged how a certainty of the sense of their traditional Doctrine should be more than that of the Scripture 2. This were to resolve our Faith not on the Testimony of God in his Word but on what the Father Forefathers have told to the Children and in effect to pass from all certainty of the Christian Faith and to deny that Doctrine of Christ and way of being eternally saved which with most convincing evidence is delivered to us in the Scripture 3. We see how far Tradition in a few Ages differeth from it self and hath been the rise of such fabulous Romances the World is full of about matters of fact from former times yea how oft the Church hath been almost swallowed up of ignorance and errour so that if one would trace back the Divinity of Christ by Tradition they should go near to lose the scent when it came to Athanasiâ—s's time whilst the whole Christian world seemed to be Arrian Qu. Is there no necessity of Tradition when the Scripture is not sufficient to refute all Heresies in the Church Ans Can it be possible to understand Heresies but as they are against the Scripture or how to have another conception thereof and yet that not sufficient for their refutation this is I confesse a Doctrine meet for such who can make contradictions meet and agree at their pleasure SECT VIII Qu. HAve we not safe and unanswerable ground from the Antiquity of the Romish Doctrine and its long continued succession to found an infallible assurance of its Truth Ans None can deny these 1. That the Scripture is the truest Antiquity and what is not according to this is a novelty brought in on the Church 2. That the rise and pedegree of the Man of Sin must be trac'd back to the very times of the Apostles in his beginning to work whose gradual breaking-up did then hasten to a more full appearance 3. But it is most clear also that the Primitive Church for some Ages knew no such thing as Popery in so horrid a corrupâ—ing of the Christian Doctrine that after followed nor what an Universal Bishop and his Infallibility meaned Qu. But can any evidence be found from these first times of the Christian Church that will import a contradicting of the Popish Doctrine as it is now professed Ans There are no accidents where the thing it self hath no being nor could these possibly write against Poperie in such heads as the Romish Infallibility the worship of Images and Saints c. before they were once brought to light but by undeniable consequence it is clear they held the Scripture to be the alone Rule and foundation of the Christian Faith therefore not the Romish Church and that the Counsel of God was clearly revealed in the same therefore not to be shut up as the fountain of errour Yea that there are but two places after death without the least touch or mentioning such a thing as Purgatory This also was the known Doctrine of the first times that Faith in Christ was the alone way of Salvation therefore not by oâ—r own merit SECT IX Qu. IS not the Doctrine of Merit for which the Romish Church so much contend agreeable to the Scripture and such as we may securely rest upon That men by their own Righteousness and the merit of works may be saved Ans It is clear we must go to Heaven by Merit though not our own yea upon the exactest terms of Justice it is due to him who hath paid the price to the utmost value that none of his purchase be lost but to us it is only of Grace Nor can such Works be meritorious where 1. We owe all and do nothing which is not a debt upon us being Not our own but bought with a price 1 Cor. 6 17. 2. Where no equality proportion or suitablenesse can be betwixt the Work and the Reward as is clear 2 Cor. 4 17. Rom. 3 28. 3. Which at the best have some spot and stain cleaving thereto and come so short to answer what the Law requires Isa 64 4. But we are all as an unclean thing and all our righteousness as filthy rags 4. It is most directly contrary to the Scripture Rom. 11 6. If by grace it is no more of works otherwise grace is no more grace Rom. 4 4. Nâ—w to him that worketh is the reward not reckoned of grace but of debt but to him who worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness and chap. 3 28. Wherefore we conclude that we are justified by faith without the deeds of the Law Qu. Yet may not some in an unconverted state deserve a conferring of Grace upon them by putting themselves forth to the utmost for their own conversion which the Romish Church calleth the Merit of congruity Ans From the Scripture it is clear that before renewing Grace all are the Children of wrath who of themselves cannot frame their thoughts to that which is good nor have an active concurrence for such a change 2 Cor. 3 5. And that the alone cause which maketh one to differ from another is that Rom. 9 vers 15. I will have mercy on whom I will have mercy Therefore no plea for Merit by any improvement of mens natural abilities Qu. But do not the works of the Regenerate which follow Justification deserve eternal life not from the Imputation of Christ's righteousness but from their own intrinsick worth and proportionableness to the Reward which is called the Merit of condignity Ans This were to subvert the whole contrivance of the Gospel which is a judicial transferring our sin as a debt on Christ the Surety and of his Righteousnesse and Merit to be imputed to us for our Justification without any respect to works and layeth down the very same way of life which was in the Covenant of Works as
thou mayest be forgiven Ans For what the Apostle there mentions 1. The recovery of the sick person is evidently intended but this extreme Unction in not used until the recovery of the party be past hope 2. The health there promised was miraculous answering to that time when the Faith of Miracles was in the Church and temporary for such as had the extraordinarie gift of healing but for the Elders of the Church praying over the Sick though not having such a gift now we deny not its prepetual use SECT XIV Qu. HAth not that Article of the Romish Doctrine Transubstantiation clear warrant in the Scripture that Christs bodily presence in the Sacrament is such as the whole substance of the Bread and Wine there in the act of Consecration is turned into the substance of his Body and Blood Ans It is manifest 1. That it could be no more a Sacrament if the sign should be turned into the thing signified 2. It is expresly to deny the real Body of Christ and that he did visibly and locally leave this World Whom the Heavens must contain until the time of the restitution of all things Acts 3 11. 3. It is most directly contrarie to the Scripture where it is so evident that the Bread and Wine remain still the same after the Consecration 1 Cor. 11 vers 26. So oft you eat of 〈◊〉 this Bread And let a Man examine himself and so let him eat of this Bread 1 Cor. 10 16. The Bread which we break is it not the Communion of the Christ Yea Acts 2 46. Where the partaking of the Sacrament is called the Breaking of Bread in all which it is most expresly shewed to be still Bread 4. It is clear that Jesus Christ as Man cannot be in divers places at once nor his Body at the same time in Heaven and upon Earth in the Host being made like unto us in all things sin only excepted Heb. 2 17. 5. This is to subject the blessed Body of Christ now in a glorified state to the greatest ignominies such as to go into the belly to be eaten by his enemies to be destroyed by rats and other beasts the verie conceiving of which should cause horrour Qu. Are not these the very words of Institution when Jesus Christ took the Bread This is my Body Ans They are but nothing more usual in Scripture than such figurative expressions as this is to shew the sacramental Union betwixt the Bread and Christs Body as 1 Cor. 10 1. The Rock was Christ Joh. 15 1. I am the true vine which I am sure none can take in the literal sense But I confesse such need not fear to lose their cause who from the Church's Authority can make void Scripture Sense and Reason at once Qu. Wherein doth this contradict Sense or Reason Ans It expresly shews 1. That we must not credit our own eyes and that all who were witnesses of the Miracles of Christ could have no certainty thereof by their sight though these were given to confirm the Truth unto mens senses 2. That the accidents of Bread and Wine such as colour taste c. can remain without their Subject 3. That the same numerical Body should be in so many places at once which is in effect to deny the Body of Christ to be humane and finite Qu. Yet is it not agreeable to take away the Cup from the People in the Eucharist Ans If the written Word have any weight it is then sure how contrarie this is 1. To the Institution and Command of Jesus Christ Mat. 26 27. Which in these words is expresse Drink ye all of it 2. To the Command and Rule given us by the Apostle 1 Cor. 11 23. Let a man examine himself and so let him eat of this Bread and drink of this Cup which hath there a respect to all who have cause for self examination 3. Doth so far frustrate that end of the appointment of the Lords Supper for commemorating his death and sufferings So oft as you eat of this bread and drink of this cup ye shew forth the Lords death till he come again since it is clear they cannot aright celebrate the memory thereof who partake not of that part of the Sacrament whereby we commemorate the effusion of Christ's blood 4. Though in the first administration by Jesus Christ himself the receivers then were Apostles â—et is it manifest he did then enter the whole Christian Church in possession of such a priviledge in that very manâ—er he gave it and not the least shadow for this restriction to be found SECT XV. Qu. IS there not safe Worshipping God under a visible representation and in an Image according to the practice of the Romish Church Ans It is not their practice only but professed Doctrine and Principle that the Images of the Trinity are not for a shew set up but for Religious adoration which 1. Is a most direct violation of the moral Law Deut. 5 8. Thou shall not make unto thy self any graven Image or the similitude of any thing to bow down to it 2. It is to change the glory of the invisible God into the likenesse of a sinful creature Rom. 1 23. Which none can deny to be the grossest Idolatry 3. It is a most expresse breach of the Command which forbids all serving the true God after the manner which the Heathens used in serving their Idols Deut. 12 30 31. Take heed to thy self that thou be not snared by asking how these Nations did serve their Gods thou shalt not do so to the Lord thy God which is not thou shalt not do so to these Idols but not in that manner to the true God as they did to their Idols 4. There can be no possible representing the Invisible God by any outward resemblance To whom will ye liken me Isa 46 5. And therefore when the Law was given Deut. 4 12. The People Heard a voice but saw no shape lest thereby they should take occasion to represent him by an external image 5. How great a sin it is to conceive or imagine in our hearts that the glorious God is like any thing how excellent soever We think it is clear Acts 17 29. Qu. But can this charge the Romish Church with Idolatry since they do not fix or terminate their Worship on the Image but on what is thus represented Ans No subtil distinction will acquit before the Lord and at the bar of his Word what he hath so expresly condemned when it is clear 1. That not only worshipping with our mind the Image but all corporal adoration thereof is forbidden as Idolatrous worship Thou shalt not bow down thereto 2. None will deny but Aarons calf and those of Jeroboams were intended for the true God yet their worship was most grosse Idolatrie 3. We find the brazen Serpent though an instituted type under the Old Testament taken down and destroyed when once the People begun in an Idolatrous way to look after
THE Truth and Certainty of the PROTESTANT FAITH With a short and plain account of the Doctrine of the ROMISH CHURCH In its visible Opposition to Scripture and the very being of Christianity To which is adjoined some serious Considerations anent Popery the state of that Controversy I. PET. III Ver. 15. And be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you REVEL XIV Ver. 9. If any man worship the Beast or his Image and reâ—eive his mark in his forehead or in his hand Ver. 10. The same shal drink of the wine of the wrath of God which is powred out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Ver. 11. And the smoak of their torment shall ascend up for ever and ever Printed in the Year 1678. EPISTLE To the CHRISTIAN READER READER THese few sheets adjoyned here against Popery was in part formerly published but being with some further enlargement now reprinted I hope it may not be found unsuteable to set them down here in the close when so convincing necessar a rise from the foregoing subject is clear though such as desire may have it by it self also without the preceeding treatise These grounds did in some measure presse me novv to the present publishing thereof 1. That the import of this controversy betwixt the Romish and Reformed Church concernes the meanest this day no less than the more knowing and learned and that to be a Protestant in earnest must necessarily require a seeing the truth with their ovvn eyes yea such a faith as is the result of a judgment upon diligent search convinced by the Scripture 2. That it is an hour of great trial and of the power of darkness when the Popish Adversary is visibly at work almost every where to sowe tares whilst so fevv even of those who seeme serious in professing the truth can give a clear account of the grosness of Popery and solide grounds of the Protestant Doctrine when thus assaulted but lyâ— naked thereto as without defence though abounding and clearest light hath been held forth for that end and at a sad disavantage to hold fast their Profession by suffering if they should be called thereto as in former times 3. The visible hazard of many young ones in this generation to be made a prey of and easily poisoned vvith Popery vvho but seldome vvork out in their age and riper years vvhat they thus drink in in their youth 4. That such an essay seemed convincingly needful for these whose age vvant of time indisposition to read or loathness too be at expence in buying books is too visible a lett for their improving what hath been more largely written by others 5. That as I hope it shall be found vvhat is of greatest vveight or necessary use to be knovvn in these Controversies is â—ere comprised though in small bounds yet vvith such plainless that the meanest Reader may understand and know the Doctrine and principles of Popery and what Arguments they pretend to be most strong held forth in the Questions here proposed with a clear view of their direct opposition to the Scripture by the Answers thereto so as in a very few houres these for whom this is most designed may by reading it but some times over have it so far impressed on them as to know how to answere and give a soâ—ide account of the Protestant Doctrine and grosness of Popery when assaulted by any Seducers If to any such this small essay might be of use I may then say the Author hath not lost his desire and aime what ever entertainment it should otherwise meet with The time hasteneth when that only vvhich tendeth to a solide peace with Jesus Christ vvill abide and â—y near to the soul vvhen the Testimony of men will be of small value I shall but add that nothing is here charged on the Romish Adversary as their principles Which their own greatest Writers of the Doctrine of the Councel of Trent do not clearly attest The Reader vvould consider that these Sections into vvhich this is divided is vvith respect to the particular Heads of the Romish Doctrine vvhich are there handled There are several Mistakes in words from the press which I hope the judicious Reader will discerne without having the sense darkned thereby and pardon with some visible Mistakes also in the pointing SECT 1. Qu. SEing our greatest interest is to know the truth and certainty of that Religion we profess What is to be understood by the Protestant Reformed Religion as under such a designation it is now held forth Ans The Scripture unto whose trial this offereth it self clearly sheweth that it is no new Doctrine brought in on the World but the truth of Christianity by the good hand of the Lord on the Reformed Church confessed asserted and purged from the corruptions of Popery and hath the very same grounds to prove it which the Christian Religion hath Qu. Is it not of late the Name of Protestant much less as a Church was known and from visible appearances but little to evidence its being and succession in the World when Popery for many Ages had a conspicuous and flourishing State Ans We deny not the Reformation to be late and that name of Protestant which hath its rise from a solemne Protestation of several Princes and Cities against Popery But these also are demonstrably clear 1. How it is the same truth and Religion of the Apostles and Primitive Church wherein they walked though in a great measure after darkned as Antichristianisme grew up which hath been unanswerably proved to the World 2. That in the Scripture no ground can be shewed for a continual visibility of the Church as an unite body and in a flourishing outward state but the contrary is foretold how obscure low her condition should be during Antichrist's reign So as a place of hiding was then prepared for her Rev. 12 6. 3. Yet even in the darkest times there did not want some visibility of the true Church by a continued succession of witnesses to appear for the Truth and against the Romish Apostacie which as a fresh River made its way through that horride Lake without mixing with it Qu. What peculiar grounds are to prove this or enforce a conviction on others That the Protestant Religion this day is the pure and ancient Christian Religion Ans If men shut not their eyes none can deny these grounds as a test of the certainty thereof 1. It s exact conformity to the Scripture and to the genuine and perspicuous sense thereof than which nothing is more clear if we will but compare these together 2. That the Protestant Religion in all the essentials thereof is the very same and exactly agrees with the Faith of the Christian Church in the first three centuries and for
this we appeal our adversaries to produce one essential difference betwixt the one and the other from the Records of these times or any Writings of the Fathers 3. That no evidence can be given in contending for the Christian Faith against Heathens and to hold forth the certainty thereof which doth not undeniably answer to confirm the Protestant Religion 4. That in the writings of the greatest Adversaries their bitter invectives against Christianity who in the first times did oppose themselves to the same Doctrine the Protestant Church now owns and professeth such as Câ—â—sus Tryphon Porphyrie Lucian c. There is not the least mention of Popery in any of these Articles against which the Protestant Church contends nor of the Romish Supremacy and Infallibility where they could have had so great advantage to object against the Christian Cause and call its Truth in question Nor did the Jews who objected all they could against the Christian Faith in the least once mention any such points as are now controverted betwixt them and us 5. It is clear from unquestionable Historie and confession of our Adversaries that a continued succession of Orthodox Doctors who did confesse and teach the same Doctrine for the substance that we own have in no times been wanting to the Church nor some visible partie to withstand Poperie and keep up a witnesse to the Truth even in the greatest darknesse as the Romish Writers are forced to confesse That the Protestants now are the same which the Waldenses were of old and the Berengarians before them Qu. Doth not the Popish Religion found on such grounds and Principles as can bring a sufficient certainty therewith of its Truth when it hath the Decrâ—es Canons and infallible Decisions of their Church to warrant the same and of the Pope as Supreme Head Ans According to their Doctrine Principles they can have no possible certaintie of their Religion nor of that they pretend to found on When 1. They are not agreed nor ever like to be who that infallible Judge is or in whom such an Infallibilitie as they claim is seated whether in a General Council or the Pope alone So as they are in greatest contradiction to other about the very foundation of their Faith nor is this a controversie amongst a few but one part of their Church with greatest heat is opposing the other therein 2. They can have no assurance if they have any Church at all and whether most of their Popes Bishops and Priests be not without Baptism and still laicks without Ordination when their Doctrine and the Council of Trent so expreslie hold the efficacie of all Sacraments of which they reckon Ordination as well as Baptism to be one to depend on the Intention of the Priest who officiates of which none possiblie can be sure 3. Such have no rational certaintie of what they professe to believe who are with their own consent shut out from all proper knowledge of the Scripture and on the testimonie of men must resolve their Faith 4. Is it not on a matter of fact and most doubtful Relation they ground their Faith and adventure their immortal soul where scarce a Shadow or School-problem is to bear up the whole Fabrick of Poperie which is an alledged Presidence of Peter amongst the Apostles while no demonstration can ever be given that Peter was at Rome or that he was Bishop there or if the same priviledges be intailed to his Successours and how these should be chosen in after-times 5. According to their Principles they have no Bible nor any such Authentick Record to prove Religion but what is a Masâ—e of dead unsensed Characters that hath no articulate voice or intelligible sound until the Romish Clergie put a sense thereon So that the verie Letter of the Scripture is most evidentlie past from For my self I dare say before him who knoweth all things that I would tremble and stand in a we of any deceit or mistake in the matter of Religion and have in greatest earnest sought to be perswaded of the Truth without respect to interest party or education as that wherein I know an eternal salvation is concerned but can see no way to embrace Poperie except men turn Atheists yea quit all Religion and Reason at once Qu Is not Rome the Catholick and Apostolick Church out of which there is no Salvation Ans We know there is a Catholick Church under the Gospel that consists of all who imbrace the Christian Faith whether bond or free Jewes or Gentiles and is to no particular Nation People or language restricted as under the Law But that the Romish Church can have no possible claim here is unanswerable 〈◊〉 Because no Institution is in the Scripture of such a Church as consisteth of all Christians subjected to one humane Head and Supreme Governour under Jesus Christ on the Earth or where subjection to the Pope is made a condition to Salvation 2. It is clear that in the Apostles time and for many Ages after the Christian Catholick Church had a being when it had no dependence on the See of Rome nor was known by any such Test as to own the Pope and his Supreme Jurisdiction except it be averred that there was one Catholick Church before the setting up of Papacy and the other since essentially different from the former 3. There is no accesse to deny that they are more and of greater extent in the world who embrace the Christian Faith and have no communion with the See of Rome or their Doctrine than such who are subjected thereto 4. As there is on Faith and one Lord Jesus Christ so is there but one body which is his Church united to him as her Head Eph. 4 3. 4. Which is the prorogative of the Son of God alone and incommunicable to any to be the Head thereof but he who for this end died and rose that he might be the Lord of the dead and of the living Rom. 14 9. Qu. Yet is not still the same Christian Religion at least for substance held forth in the Popisâ— Doctrine which the Protestant Church owns Ans Whatever in words such pretend their Principles and the known Doctrine of the Council of Trent can too visibly resolve this that these do not retain the Christian Faith in the essentials thereof but have razed the very foudation who resolve not their Faith on the Scripture and its Divine Authority but on a humane testimony and deny religious worship to be due to the true God alone but give it unto Angels and Men also who lay another foundation to build on than Jesus Christ another Purgatorie than his blood to purifie us from all sin another Propitiatorie Sacrifice to expiate sin than his Death who was once offered to bear the sins of many Heb. 9 28 another merite than his obedience by which we are made righteous and thus make void the great intent of the Gospel laying down a way of Life and Salvation on the same
14 9 10. as should cause men to tremble who are not under a strange height of induration and now since the breaking up of so great a light and these clear discoveries of the truth are the Waters become bloody Revel 16 3. Qu. Yet can all this make out the charge of Antichristianism or that the Pope is the Antichrist who is so expresly foretold 2 Thes 2 3 4 Ans To resolve such a thing these are undeniably clear 1. That the Holy Ghost in the Scripture hath been in a more than ordinary way particular in pointing Antichrist out by such notorious marks and characters that after ages might know him if they will not shut their eyes and that a most exact portraicture is there drawn of such an adversarie what should be his form and shape with the manner of his appearance 2. Except we deny our Senses it is certain that we see with our eyes such an one as is there shewed forth so as none ever knew the face of a Man by his Picture drawn to the life in a frame better then the Church this day may know Antichrist and that this is he who so clearlie answers all these marks which in the Scripture are given of him even he Whose coming shall be after the working of Satan with all power signs and lying wonders forbidding to marry and commanding to abstain from meats which God hath appointed to be used with thanksgiving who sitteth in the Temple of God and exalteth himself above all that is called God bewitcheth the Kings of the earth with his inchantments and is drunk with the blood of the martyrs of Christ Iesus yea whose Traffick and Merchandice is not onlie Gold and Silver but The souls of men Rev. 18 13. And can we be in the dark to know or discover who this Antichrist is whose Doctrine is stated in so direct an opposition to Jesus Christ and the great design of the Gospel 3. Antichrist must be already come and revealed else according to the Scripture that Prophecy can never have its accomplishment since even in the Apostles times this Mystery began to worke and he who for a time did withhold his coming the Heathen Empire of Rome hath been long since taken out of the way and as the Scripture points his first coming and appearance in the first times of the Church so his last close and final ruine to be near the second coming of the Lord 4. It is thus undeniable that this adversarie can be no single person or of a short continuance but is a politick Bodie and Kingdom centred and united in one supream Head and with a succession for many ages 5. It is clear that these expresse Marks and Characters given by the Scripture for the Churches knowing of Antichrist could answer to no Adversarie else which Jesus Christ ever had under the New Testament either Pagan or Mahumetan Qu. Since Antichrists fall must be by the Word as is clear 2 Thes 2 4. whom the Lord shall consume by the breath of his mouth can it be now applicable to the Romish Church whilst Popery is so spreading even in those Parts where the Word is most powerfully preached Ans This needs not be strange if we consider 1. That Antichrists fall according to the Scripture must be by degrees as his rise was 2. That where the truth is not received in love 2 Thes 2 18. it cannot long want judicial effects to be given up to strong delusions 3. It is easie to see how such as at this day have fallen off to Poperie are not upon debate or by arguments to their judgement engaged but it is the visible product of a licentious time and from an unusual growth of Atheism and Ignorance yea those only are found to change their Religion who never in earnest embraced any 4. Yet can none deny those great and extraordinarie effects the preached word hath had to recover the Church from Antichristian darknesse in these last ages to which those famous Plantations of the Gospel in Britain Ireland France Germany the Low countries c. are to this day a witnesse where the greatest Atheists may see an immediate appearance of God and something above nature with that convincing increase of light as enforceth such even to gnaw their tongue with pain who do nor cease to oppose the truth Some serious Considerations further anent Popery and the import of that great controversie betwixt the Romish and reformed Churches at this day THough there seems small grounds of hope to convince such who in the holy judgement of God are given up to that strong delusion of Popery and ceaseth not to oppose themselves to the clearest discoveries of the truth yet this being so sad and deplorable a sight to see how much of the Christian World thus Perish who will not once open their eyes and is so clear that under the greatest of judgements this way must involve them if the Scripture of God have any weight or credit with such yea since this is so grave and concerning a duty now in these last times to beaâ— witness against Antichrist and pursue without ceasing that call whatever success it should have that men would come out of Babylon and hasten from under approaching wrath and judgment I shall here add to what is premitted before upon this subject some serious Considerations concerning Popery with an appeale to the Conscience of the Adversary yea to their reason and judgment if they will allow its free exercise herein anent the truth thereof CONSID. 1. FIrst At what a rate by clear and undeniable consequence from the Romish Doctrine and principles one can be Popish conforme to their way and what is necessarily imported in being a Roman Catholick as they thus terme themselves which is not more strange and astonishing in it self than may be clear in these particulars 1. That it is to deliver up their reason and judgment to the conduct of such of whom they must see true cause to feare adventuring upon in the smallest of their outward interests And where it is so visible its money for merite and that all can be sold at this market upon such a price yea where the poore only must be left hopeless who thus hath not to expiate their guilt and purchass a plenary indulgence as Petrarch of old was enforced to say that if Judas could come with the price of his Masters blood to the Romish market he might be welcome to buy an absolution where no sin needs want a dispensation to allow it or a pardon for its commitment if their purse can possibly answere thereto 2. This is to quite that judgment of discerning given them of God and be shut out of all Proper knowledge of the Scripture with their own consent except these of the Clergy so as they must not trust their own eyes but others in the great interest of their eternal state and thus take the Romish Authority for their Bible yea such whom they cannot
but see what Palpable ignorance in some and deceit and falshood is in others of those they thus implicitely credit and that the concernes of this earth and their private interest doth for the most of such more sway than any thing of Religion 3. It is by clearest consequence manifest that this is a visible betaking of themselves to a Covenant of Works and to stand thereby in the most express opposition to the great intent of the Gospel since according to their Principles it is merite yea their own Proper merite must be the way for their obtaining of heaven and all they ascribe to Jesus Christ herein is this only to give life and Salvation to their merites which yet are in themselves and from their own intrinsick worth without the imputation of Christs merite thereto thus meritorious as they terme it ex â—ondigno And thus only do they admit a restoring again by him of a Covenant of Works on the same termes with the first Do this and live 4. It must be at that rate one can be this day Popish of the grossest Idolatry and a turning the glory of the invisible God into the similitude of a corruptible man Rom. 1 vers 23. with a most express counteracting of that great precept of the Moral Law against bowing down and Worshipping of any graven Image they being no less thus guiltie of an Idolatrous Worship than either the Church of Israel of Old or the Pagan world could be charged with since both had a respect further than the Image it self the one to the true God and the other to their feigned Deity 5. What ever liberty this way gives to sin and to lay the stress of their inward peace on the Priests absolution yet it is clear that at that rate on these tearmes can one be Popish this day to subject themselves to a yoke and bondage from men that without a judicial stroke on their Conscience might seeme intolerable such as Auricular Confession to a Priest of their most secret sins and this under the pain of damnation their Pennanâ—es with that blind and unlimited obedience therein to their Church Guids without access to consult the Scripture as if this way of expiating sin could be a Satisfaction before the holy God such as their whipping of themselves and going in Pilgrimage to some Superstitious place yea thus meritorious because they be grievous to the flesh but why not rather an offering up of the fruit of their body for the sin of their soul as those of old unto Molech which might witness a further degree of doing violence to their own flesh If men might thus think by a sacrifice of their devising to appease the Justice of God 6. This necessarily also must follow an embracement of Popery and subjecting to that way to be put beyond a possibility of any inward peace here or quiet as to their future state in another world since it is undeniable 1. They must have some merite of their own and an humane Satisfaction to confide in and on that foundation of good works lay the weight of obtaining life whilst yeâ— according to their own Principles they see there is no possible being sure if these shall be found equivalent in value to answere this end 2. That no assurance of Salvation is so much as attaineable according to their Doctrine 3. How sad a cure as have no suteableness therewith to ease a disquiet and awakened Conscience does their Principles bring such as Pennances their own Satisfaction the Pop's Pardon or absolution of the Priest invocation of Saints and Images whence it was in the darkness of Popery most found themselves under that inforcement for so many dotations and to stretch their state to the furthest for soul-masses since they could find no ground for their souls quiet here 4. And does not this way and Doctrine most visibly pursue men not unto death only but beyond it through these tormenting thoughts and fear of a Purgatory to come and that uncertainty as to the time or terme of release so as at the best death must have a terrible and affrighting look 7. If men would bring this near their thoughts no less can serve to be a Popish proselyte than a manifest involvement in the blood of all the Saints which hath been shed and serving themselves Heir to both the guilt and judgment of such horrid and unexpressible cruelty exerced by the Romish Church on those for so many ages past who through grace did resist unto the death striving for the truth against Antichristianisme for it is clear how such comes on the same score by their virtual consent and justifying the same with as real accession before the Lord thereunto as though they had actually concurred Oh what a reckoning will this once be found to enter into eternity with before the judgment seat of Christ 8 And is it now possible for any to be Popish but at that rate of resisting the clearest discoveries of the truth and an express doing despite to the Spirit of Grace a refusing to be cured and to come to the light now when Antichristianisme is by such undeniable evidences revealed to the world as men cannot be in the dark who this great Adversary is that does not shut their own eyes from it Oh! what a revenge does hatred and malice at the truth cause that can turn men cruel against themselves nor is that stroke of judicial blindness more strange and amazeing this day on the Jewes when surrounded with so clear discoveries of the truth than this now may be which is upon the Romish Church thaâ— cannot see that desperat state they are in when such undeniable light is held out from the Scriptures there anent nay it must be said who will not see this 9. I must here further add how evident also this is to be Popish and enrolled with such a party that it is no less than to stand under that most dreadful peremptory threatning as is in the whole of the Bible denounced against such as iâ— these times of light shall engage with that way Rev. 14 9. If any man Worship the beast and his Image and receive his mark in his fore head or in his hand the same shall drink of the wine of the wrath of God which is powred out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in presence of the Lamb and the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night who worship the beast and his imagâ— and who so receiveth the mark of his name Oh! If men would be so far awakned with the dread of this threatning as once to come and see but with their own eyes to what party this is applicable and expresly pointed at by the Spirit of God there and it is sure they could not then be in the dark how deep it drawes under
what pretext so ever for any to be Popish Nor is it strange that after such abused light hell becometh now more hot and more inevitable than before whilst so much of the Christian World who own that name and Profession do shut their eyes and ears at so clear and distinct a sound from the Scripture seemes to roll over all certainty hereof to the decision and irrevocable Sentence of the Great Judge CONSID. II. SEcondly Can it be in the dark this day if this be not upon Choice that the great interest of the Reformed Church in contending against Popery is a most express appearance and contending for the Truth of Christianity and Doctrine of the Scripture delivered to us in the Old and New Testament And is so discernable upon these great Heads 1. That there is but one Mediator betwixt God and Sinners against such direct opposition thereto in the Doctrine of the Romish Church that brings in a plurality of Mediators and the Worshipping of Angels and Saints departed for that end 2. In behalf of the reality of Christs humane nature which by the Doctrine of Transubstantiation is subjected to have a new created being in their consecrated Hostia at each time every where at the pleasure of a wretched man which is in effect a most express denying of his blessed body to be humane and finite 3. It is clear how expresly concerned the Protestant Church is in opposition to Popery to contend for the reality of Christs death and suffering for his Elect. And that this time is come and past no more possibly to be repeated again wherein he once appeared in the end of the world to put away sin by the sacrifice of himself Heb. 9 26. And by one offering hath for ever perfected them that are sanctified Heb. 10 14. Against that horrid blasphemy of the Mass which they own as a repeated offering of the blessed body of the Redeemer by the hands of the Priest unto God as a Propitiatory sacrifice for the living and the dead which is so evident a subverting the foundations of Christianity and to make void the infinite value and efficacy of the death and suffering of Christ once offered and for ever in behalf of his Elect whilst they thus own a continued offering of his body which as the Apostle shewes Heb. 9 25. that if Christ had offered himself often he behoved to have fuffered often 4. And is it not clear that great interest of truth the Reformed Church is now pressed to appear upon against Popery is the Doctrine of Christ delivered to us in the Scripture as that whereon we must found and resolve our faith and not the Authority of men which they so expresly oppose and deny so as it is no less than the Christian cause and quarrel for which all who loves the truth are called to contend and that we should not be berest of that blessed infallible rule and standart of truth by those whose great aime is to have it denuded of all Authority but what is precarious and dependent on them nor to be so much as intelligible and to have an articular voice until they cause it speak and put what sense thereon they please CONSID. III. THirdly It may be astonishing and is surely one of the greatest depths of the Judgment of God this day to see what of the world with their own consent is subjected to so visible and notour an imposture as Popery is whilst such as it would seeme not conceiveable how men can exerce reason and not as in a deep sleep and have this hid from their eyes the obvious deceit and imposture of such a way where no Religion but a compound of humane Policy with their own private interest and gain is wholly intended About which I shall offer I hope I may with some confidence say it 's for the truths sake a short touch here at in some undeniable justances 1. None will debate how this way is framed for such an interest that there may be a gâ—aunt and allowance from the Pope for any sin and to transgress the express Lawes of the great Lawgiver yea this put to sale Oh what a strange device that for money men may have a liberty to destroy themselves Whilst on the other hand nothing is followed with more severe threatnings then an absolute subjecting â—o their arbitrary Commands so that one may safely disobey the holy God and this with a warrant but not the Pope and his Clergy under the hazard of condemuation 2. That such a stock and treasure of merites should be in keeping by the Romish Church and under their trust to dispose of as a thing deposited into their hand by such who had more than enough for themselves to serve for the use of others And thus at their disposal to give out thereof to satisfy divine Justice for those who have not sufficient merite of their own this only being necessarily provided that these who get a share of such a treasure compense it by somewhat equivâ—lent and buy it ere they have it but herein could they never resolve the world how to be sure if these merites were truely more than such whose they were needed themselves or how they came into their hand or was intrusted by them to apply or if their strength be not long since spent and exhausted by so long continued application in such innumerable indulgences given out of that treasury Oh! what a deplorable contrivance is here which I confess should be owned as one of the greatest Master pieces of cheatry as ever the world knew if it were only to cheat men of their purse but this goes further to those great interests of the immortal soul and yet so many will not see the visible intent of this trade and merchandice that it is indeed the merchandice of the souls of men so expresly foretold by the holy Ghost Rev. 18 13. 3. Their taking on them to change the condition of the dead and ensure to their friends the happy estate of their soul upon some large offerings to the Church for this As likewise that respect and veneration they require from men to the reliques of the Saints deceased whereto they ascribe such power both against fin and for healing diseases of the body yea most of these pretended reliques such as must necessarily plead some extraordinary miracle to be wrought for their continued preservation that thus they may with confidence perswade the world their having some bone or scull of the Apostles Primitive Saincts to be still seen if any have a heart to give a price for it 4. That the Romish Pope is the true Successor of Peter and thus Christs Vicar as they tearme him upon the earth which men must needs take upon trust with an implicite faith from such whose preferment and gain in the World should be other wise ruined if this be not taken off their hand whilst yet it is so undeniable at what a strait they are
to put a handsome shape on this device or how the World can know upon any sure gronud 1. How Peter was at Rome or that he was setled in a peculiar manner Bishop in that See which neither Scripture nor the most ancient records of the Church gives the least shadow of ground for 2 How the Pope becometh his Successor or upon what warrant yea that this should be an Article of mens faith where the Scripture is wholly silent 3. How that pretended succession to Peter in that particular Diocess of Rome should have a Catholick Power and Headship over the whole Church annexed thereto so as all who succeed in in the one must also in the other 4. How a warrantable Succession of each particular Pope can be made sure to the Apostle upon this pretended right and that he hath lawfully succeeded since if this be nul and the election be unlawful they have then with their own consent no promise of Assistance nor obedience in this case due 5. When it is so clear that the Power of the Keyes were given no less to the rest of the Apostles then to Peter as is express Matth. 18 18 19. yea that Peter claimed no such presidence amongst the rest of the Apostles as may be seen Act. 15. upon what ground can they thus refound so great a claime as this Oh what an amazing infatuation are those in who should take this upon trust the very recital whereof is so obvious a refutation of it self And that on such a pretended Power and Supremacy of Peter the whole weight and superstructure of the Romish Hierarchy must leane yea which is of a higher concerne that on this by undeniable consequence must be rolled over a weight no less than the eternal interest and perishing of many millions of souls who upon this Plenary Power and Infallibility of the Pope thus founded upon such a ground do adventure with such an Acquittance and Absolution as their security into another World 5. That notable device of Purgatory may be a convincing witness to the horrid imposture of Popery than which nothing could have been more subservient to that great designe of a lucrative interest and to keep the people under a continued aw and terror yea what improvement for so many ages they have made of this for their own private gain that it may be seen the Romish Church should lose one of the greatest revenues it hath if purgatory were not kept up amongst them is beyond reckoning by themselves what continued income this hath had quantum haec fabula profuit Romanae Ecclesiae But Oh! such as will thus adventure hereon may have saddest cause to feare that this Purgatory on their immediat parting with time be found a real hell whence no release or Possibility thereof can be though all the treasures of the earth could be given for the same and then shall know this sad verification of this truth 2 Thes 2 11 12. Which so expresly points at Antichristian Popery for this cause God shall send them strong delusion to believe a lye because they received not the Love of the Truth that they might be saved that they all may be damned who believe not the Truth but had pleasure in unrighteousness 6. What strange account do their legends give of their pretended Miracles as the most effectual way to gain câ—edit to these Doctrines which they see can have no possible founding 〈◊〉 the Scripture such as that we may judge those who are but in the least knowing amongst them wonder how Credit could be expected from any thereto such as they tell us of S. Francis how he was greater then John the Baptist and better then all the Apostles who in Vision received the Wounds of Christ suffered the same griefs in whom all vertues of the Saints as well under the Old as under the New Testament ar put unitivè conjunctivè and after most blasphemously puts him in the same roome with our most blessed Lord by reason of a scedule which they say Leo the Friar saw descend from Heaven and fell on the Head of Francis whereon was write this man is the grace of God and example of all perfection c. This Book wherein these yea where more horride blasphemies are written called liber conformitatum impressis Bononiae Fol. 3 250. is called by them their golden book with this express clause underneath by a general consent of the Chapter of that Order â—ye have searched this book and found nothing worthy of correction Such an instance also is he whom they call St Dominick of whom they shew that Christ raised three only from the dead but S. Dominick three in one City that he had the Angels at his Service but it may be easy to judge what Angels they were how the Elements did obey him and the Devils trembled at him how he had a star in his forehead when he was Baptized and restored fourty strangers to life that where over whelmed in a ship and long under the water with much more of this kind published to the World by Anthony an Archbishop of his Order Anthon. Arch. Pag. 3 23. but with these famous instances may be sitly joined two Nunes no less known and publick who if they had lived in one time and their order could have allowed it might have been suteably matcht with other the one is Magdalena de Cruce Abbess of a Monastery of Franciscan Nunnes who by the Power of the Devil appeared to Mariners in a storme at sea when invocate and the storme calmed was sometimes lift up into the air and the Sacrament went up visibly out of the Priests hand that said Mass through the air before all that look on unto her was of such repute that not only many ladies in Spain but the Queen also when she was near to be brought to bed sent the mantles wherein the Child was to be wrapt for her to bless yet at length upon clearest discovery and her own confession found to be a witch in express compact with the Devil since she was nine Years old so as the Spanish Inquisitors could not get shifted some forme of Sentence against her Anno 1540. A passage the truth whereof the Romish Church will not offer to disown the relation being so publick and known by their own writers And indeed she was well suted to be an Abbess of S Francis Order The other Instance is that relation set forth by one Stephen de Lusignan dedicated to the French Queen of the great Miracles in the Year 1586 which hapned to the Prioress de le Annonciado of Lisbon in Portugal approved by the greatest Church men there whose names are set down how usually Christ appeared to her and talked with her and had the impress of his five wounds put upon her with many such strange things so as severals were incited through the fame of her to become Nunnes yet at last was by a mervellous providence from the Lord