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
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
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
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
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
and humane inventions thus Fredrick the third King of Suily a religious Prince in such dark times was staggered about the Christian faith and made to question if the Gospel was not some humane device as is published at length in his conference with Arnoldus de Villanova a learned man upon these grounds 1. That the whole Clergy great and small conformed their lives no wise to the Scripture had no regard to the souls of the people and discharged sacred offices for a forme only or else in scorne and mockery which then was so noture as it could not be hid 2. That those of the more severe order of Monks did obviously evidence hypocrisy impiety wantonness rapine yea incredulity about the Gospel it self 3. That in a Doctrine so weighty and of such consequence as the Christian faith the Romish Church seemed so little concerned were intangled in worldly affaires and no course set on foot for propagation of the Gospel to satisfy whom Arnoldus shewed how expresly such defection and these corruptions were foretold under the New Testament as that conference published by him self shewes And besides it is known what advantage the visible grosness of Popery gave to Mahumidanisme and for many's falling off from the visible Profession of Christianity which caused Averroes the Philosopher to cry out Cum Christiani Deum suum manducent sit anima mea cum Philosophis Yea enforced such who gave any serious look to the Scripture to say that either the Scripture was not the Word of God or such as professed the same were not Christians And when thus Atheisme may be seene to follow Popery as its native effect and mutually concurre together Oh! what might be feared from such an obvious conjunction of both in this time if the truth and faithfulness of God were not his Churches security CONSID. V. FIfthly Sould it not seeme strange and such as no reason can truely answere why in these times Kings great men of the earth hath given their power to support the Romish interest when this so visibly is destructive to the just right and interest of all Magistrats but that we see it is of God in giving than so far up in his secret judgment until the Scripture be fulfilled as is clear Rev. 17 17. for Its sure otherwise these things can not be hid from their eyes 1. That as the grandour of the Romish Church grew up how the Kings of the earth by giving their power thereto lost their own and by their concurrace in this designe were no less evidently depressed than the other raised so as all who look in on the history of such times may clearly see the several steps of the Popes advance in coming to his height and of the Empir's declining and fall both in the Easterne and westerne parts most visibly meet in one and the same history yea thus how quickly Magistracy and the power thereof was turned to an Image and shadow that it could not further live and act but as it was enlivened with the Romish breath yea how quickly in a few ages after Phocas the greatest of the westerne Emperors were forced to bow at the Popes feet so as Henry the fourth was put to stand three dayes in the cold winter barefooted at the Pop's gates ere he could be reconciled upon some pretended quarrel he had against him yea the Popish writers accounts it their honour to tell the world how Fredrick Barbarossa the first Emperor of that name was made to lay his neck under Pope Alexanders feet until he trampled thereon blasphemously making use of that Scripture Ps 91. that thus he would tread upon the Lyon and the Dragon before he could obtain his son's liberty then in prison in Venice and at the Pop's disposing And here we may have a conspicuous Commentar on that Scripture 2 Thes 2 3. that this let which was to be taken out of the way of the man of sin's being revealed as is there foretold was not the heathen Empire of Rome only but the Roman Empire in its integrity and strength even after it was Christian 2. It is undeniable from the Romish Doctrine and Principles that power the Pope and Rulers of their Church owns to dethrone Kings and tranferre their Kingdomes to others and by there Interdiction to loose subjects from any tye or alledgeance to their Prince to bind or loose mens consciences as they find their own interest stand and by that plenitude of their Churches power to exempt Ecclesiastick Persons from the Lawes of Magistrats so as they may not be judged by these for the most horride and notorious Crimes which the Civil Power ought to punish whilst their Church immunities are a City of refuge for retreat 3. And as the Romish Religion stricks at the very roo◠of Piety and Godliness when by the Popes Power yea of ordinary Priests it can dispense with the most horride Acts of wickedneis murther adultery rapts incest sodomy and hath their rates stated at what price they can purchass a full absolution for the same so doth it thus no less visibly strick at the greatest security of Government and that which foundeth the strongest Obligations to all Civil and Moral Duties which is to have the aw and regard of Religion kept up in a nation 4. It is clear also how the Romish Doctrine subverts truth and righteousness amongst men which is the greatest security of all Personal interests when it avowedly warrants equivocation both in Oaths and Words and in such doubtful tearmes to sweare as may be directly contrair to the intention of the judge requiring the same so as an Oath in judgment cannot be the end of controversy yea by their Doctrine expresly teaches also that a man is not bound to repent presently for the most hainous sins but is only necessar in the last extreame of Life 5. Are not the Principles of the Romish Religion such as are visibly destructive even to humane society in so professed owning under a pretended zeal against heresy for such is the Doctrine of Christ unto them those Prodigies of cruelty which we should think humane nature though corrupt could not but tremble at without being transformed into the very image of the Devil Such as the French and Irish Massacres the Netherland persecution under the Duke of Alva the Spanish Inquisition and those bloody years under Queene Mary's reigne in England do before all the world witness yea it s obvious how no cruelty even of the Heathens in the first times of the Church can almost be found to parallel with Popish cruelty where they can have a doore opened for this Oh! That it should be so little seen and laid to heart at this day how the common interest and concerne of all Princes and Magistrats even upon their own civil rights is to contend against this greatest adversary that ever Jesus Christ had upon the earth and if now be not believed saddest experience may yet make this clear that in those parts where the truth hath been received and embraced and by the good hand of the Lord rescued from the yoke and dominion of Antichrist that its sure the security of the Church and Commonwealth is there necessarily conjoyned so that if the Protestant interest should weare out and the truth decline the land cannot possibly be safe where once this had been received The Romish interest now seemes to gain ground yea a strange and unusual conjūction to promote that way but it s well we know a more blessed and infallible security than outward appearances to rest upon and with that assurance as we can be perswaded of an eternal salvation by Jesus Christ It is sure also 1. That the victory and decision of this warre shall be on the Lambs side and those that are with him must overcome when the living God hath past his word thereupon to his Church and though we may set no bounds as to any particular time we have solide ground to believe that a more remarkeable stroke above all that hath been hitherto hasteneth upon the Kingdome of Antichrist 2. That who soever withdraw and think it their interest now to keep a distance in any adventuring for the truth yet light and deliverance shall arise to the Church from another airth but this shall not be their escape and outgate Yea though it seeme a strange contradiction to sense and reason it is to be the matter of our faith that assuredly now the rise and advance of the reformed Church is on foot and her sharpest conflicts and wrestlings must tend thereunto 3. Though the Spirit of intercession and prayer may be too discernably found under a sad restraint as to what hath been in former times in the Church yet this sure that many prayers and groans once put up by an innumerable company who now are in heaven in behalf of the Church and for that solemne day of Babylons fall yet waits and still cryes before the throne such prayers wherein they had greatest access and liberty by the help of the Spirit for powring out their souls thus before the Lord. 4. It 's sure we are to believe that instruments shall be yet raised and called for that end with a mervelous appearance of God upon them to execute the judgment written against this Adversary and O what a blessed and honourable service shall it be 5. Should this not otherwise be made out but through a sea of blood and wounding the heads over many Countries yea in a way as we have clearest ground to judge which humane reason could never reach It is sure this cannot be wanting and when the God of truth hath said such an enemy shall be brought down his Counsel must stand though all the Kingdomes of the earth stood in the way thereof Oh! at what a rate does these now run themselves in the way of his wrath and vengeance and to be partakers of the same plagues with Antichrist who yet will not cease for giving their power to support that accursed and falling interest FINIS