Firmament we may see the singer of GOD so here †See Barron against Turnbul tract 9. p. 643. we may behold divine Majestie Heavenly efficacie the consent and harmonie of parts the fulfilling of Prophesies see August lib. 6. Confes cap. 5. Persuasisti mihi non qui crederent libros tuos quos tanta in omnibus fere gentibus authoritate fundasti sed qui non crederent esse culpandos nec audiendos esse si qui forte mihi dicerent unde scis illos libros unius veri Dei spiritu esse humano generi administratos id ipsum maxime credendum erat The Scripture it self then testifieth whose it is holy men of GOD did so speak and writ that ye may know the certainty of these things Luk 1. 4. and believe them Jo. 19. 35. this is taken from the very Scripture and not from any distinct Tradition from iâ— Beside all this we have miracles wonderful providences sealing this word the testimonie of adversaries Jews and Gentiles to the doctrine therein contained the testimonie of old and late writters to our whole Canon And seeing the Lord hath sealed it and it is called his Testament none should adde to it or alter any point contained therein This is expresly forbidden Deut. 4. 2. 12. 32. Pro. 3. 6. how grosly Papists make void the Testament of the Lord by new datives and in that are like the Pharisees Matth. 15. 3. 6. shal appear hereafter Answer fourth Although all books †The Papists reject some of these Apocriphal books from the Canon of Scripture aâ— Esdras the book of Baruch c. are not rejected by us upon this account only because the Iews did so but for many other good reasons for self-murder is commended in Razis there contrar to the 6. Command c. The authours crave pardon for that which is spoken amiss whereby it is acknowledged that they had not the spirit of infallibility in all ages exceptions were made against them as is well proved by our Divines S. Thomas and Nicodemus Gospels have approbation of none so need no refutation Now I referre it to any Reader whither this first reason be sufficiently refuted or if this reflecter understandeth Logick or himself who thus reasoneth The number of Scripture bâ—oks is controverted therefore that which on all hands betwixt PROTESTANTS and Papists is acknowledged to be Scripture is not the determiner of faith Who will not perceive here a mis-stated question and gross non-consequence Yet no greater not that concerning the Messias which deserveth no answer being so absurd and bordering with blasphemie The second Reason Why Scripture cannot Pa. Rea. 2 be the rule of faith is because PROTESTANTS believe many things whereof the Scripture maketh no mention at all as the keeping holy the Sunday for the Sabbath or Saturday the procession of the Holy Ghost from the Father and the Son the Trinity of Persons in God that there is one person although two natures in Christ for the Scripture maketh no more mention of Persons then of Papish-tran substantiation that Baptism of Hereticks is not to be reiterat against the Donatists that Ordination of lawful Ministers should not be reiterâ—t against Marcion that Baptism and the Lords Supper are Sacraments which are the very fundamentals of your Religion I answer to this that errour is broodie for ere it be confessed by some men they will Pro. An. 1 broach absurd Tenets and shake foundations which appeareth evidently here For this man deâ—yeth the Articles of our Creed to be grounded on Scripture which is most abominable to utter What is not the Trinity the Sacrament of Baptism and the Supper scriptural truths Let not this be heard in Gath. This giveth the Council of †Sess 7 Can. 1. de Sacr. in gen Trent the lie so the author is anathematized by them Let Papists read such as writ positive Divinity these points are aboundantly proved by them from Scripture Catechists will teach them to speak better and it they be not founded there why do your own writters prove them thence Secondly The mysterie of the Trinity is directly in Scripture 1. Io. 5. 7. there are An. 2. three which bear record in Heaven the Father the Word and the Spirit these three are one The Word Person is in Scripture Heb. 1. 3. we indeed make use of words in the doctrine of the Trinity which are not Scripture words but all the things are there otherwise our foundations would soon dissolve This is Augustins answer against the Arrians Contra Max. lib. 3. cap. 5. and Naz. Orat. 5. de Theol. yea your own Bellarmin lib. 2. de Christo cap 2. saith Quadam verba sunt utilia ad explicanda mysteria Scripturae quae licet in Scripturis non habeantur eorum tamen aequivalentia semina ibi habentur i. e. Some words are necessar for explaining the mysteries of Scripture which though they be not contained in the Scriptures yet their parallels and seeds are contained there This he proveth by instances cha 3. 4. 5 which I need not to translate So that the Tenets which we mantaine concerning the Trinity and the two Sacraments being Scripture truths it is gross to say we have no Scripture warrand for these seeing we may make use of words for explaining divine truths any may behold the weakness of this Reply The name Trinity and Sacrament is not in Scripture therefore the thing is not there As for the Sabbath we once prove from Scripture that Saturday is no Sabbath to us Col. 2. 16. 17. then from Scripture that one day of seven behoved to be observed by reason of the fourth Command which is Moral Secondly That the seventh in number â—â— Moral the seventh day in order only ceremonial Thirdly That the Lords-day by right succeedeth †See Palmer Candrey about the Sabbath as is here made out And what day can be more sit then that on which Christ Jesus arose and put an end to the work of Redemption Then our Lord came in amongst the midst of his Disciples Io. 20. 26. which Mâ—ldoâ—at on the place confesseth to be some proof to shew that the Lords-day hath its origen from the will of Christ Acts 20 7. The Disciples conveened to the worship and the breaking of bread that day and 1. Cor. 16 they had their collections that day Hierom contra Vigilantium sayeth that per unaâ— Sabbati is understood the Lords-day And Rev. 1. 10. There is express mention of the Lords day on which place Ribera the Iesuit remarketh that in the Apostles times the solemnity of the Sabbath was changed to the Lords-day and consecrated by the Lords Resurrection Esthius on Gal. 4. v. 10. refuteth you fully by saying Diei Dominicae observationem Apostolicam esse constat ex Scriptura i. e. It is clear from Scripture that the Apostles observed the Lords day How then can you say that we have no Scripture for it Thirdly That the holy
without any assentation that ye are a serious lover and diligent practiser of those Gospel verities which have been from the beginning And it will appear by proof as Tertullian speaketh antiquum nihil aliter suit quam sumus This maketh me consident that ye will entertain this Tractat for the truth To speak of your descent and ancient extract it belongeth to Historians and Heraulds not to me Yeâ— if any doubt of that let them read Hector Boetius historie concerning the reign of Alexander the third anno Chr. 1208. fol. 300. And again about the reign of King Robert Bruce anno Chri. 1320. fol 317. in both which famous mention is made of your Relatives Beside the Rudera of that old Castle in Murray called yet by your Name proclaimeth this much fuimus Trees Neither shall I insist upon the constancie and frequencie of your fervent devotion these seventie years and upward And how ye preveen the morning watches in the coldest season this commendeth the grace of GOD in you Your Antelucâ—na is such well backed with the practise of righteousness holiness peaceableness meekness temperance patience zeal and aboundance of spiritual fortitude if any will deny this they either know you not or love you not I intend not by this to fire your corruption that were not friendly breath but to further your faith and that others may learn of you to be religious indeed Go on worthie Sir in your Christian exercise well may ye flourish in old age well may ye finish your course with joy O that all descended of you may learn to follow your steps in holiness and righteousness this will be the mercy of your familie which is daily desired by Your well Wisher and Servant in the Gospel W. R. A Preface to the READER THE Congregation of DVNDEE Christian Reader was by the good hand of GOD for the space almost of an hundred yeares by-gone preserved from the infection of Poperie but of late some have been perverted by seducers to the prejudice of the Gospel and great scandal of the incorporation amongst whom one young woman descended of Religious and Honest Parents being led away with the errour occasioned this debate For after conference she seemed to be much affected and least that which then appeared to take impression on her minde should slippe out of her memory some grounds by way of a Dialogue were shortly written down with several wholsome Christian admonitions this short dialogue was by her put into the hands of a traffiquing Romanist and in stead of her Conversion so much desired eight sheets of paper are stuffed with reflections not only on it but on the Gospel-doctrine which is according to Godliness and all the professours thereof Ere I heard any such thing this pamphlet was spread with artificial insinuations and quickly convoyed from hand to hand for a time at last a well wisher to the truth sent a copie to me with this desire that I would reâ—ievâ— and refute it At first I enclined to passe it with silence because I thought discerning men would easily espy its weakness Thereafter hearing that some Popishly enclined did magnifie it least the reformed Doctrine should suffer prejudice I was advysed to pen a Reply with this resolution that except some new arguments be brought forth which are not answered by reformed Divines or here by me I will not trifle my time so much allotted for better work as to debate more on the subject here contained What is said may to my uptaking satisfie such as love the truths of the Gospel and in reason convince gain-sayers But if men will undervalue the word of GOD right reason and shutting their eyes declare them selves unsatisfiable an evil humour hath caused them to erre And I have other imployment not to wrestle with such Wisdom will be justified of her own children And in this time when prophanness and Popery walk on every side blessed is he who keepeth his garments clean and doth nothing against the truth but for it Seminary Priests are very diligent sowing their cockle amongst us in this land they have their own abettors proxies and procutors Is it not then the dutie of good Christians to arme themselves with the sword of the Spirit which is the word of GOD and keep their ground against adversaries The face of truth is beautiful and the salvation of souls precious This short Tractat is claiefly calculated for the Meridian of Dundee and for any single sincere Christian who seriously labour for Gospel truths and to worke out their own Salvation All such cannot have leasure to read voluminous books written by more able pens nor will they be at the expences to buy them and it may be also that some would not comprehend or relish them mediocriter docta mediocriter doctis placent saith the writter of the life of Pelicanus Books are like meats and somewhat of suitable sympathie contributeth to make them edifying if this convince convert or establish men in the truth it is the blessing of the GOD of truth for which I shal bless his Name If not it is my testimony to that truth wherein I have lived and hope in the strength of Iesus Christ to die So farr I 'le endeavoure to serve my generation this will be my peace whatever the event be and my conscience is witness that I hazard to publish this debate for no selfish end or any other respect whatever The Romanists for upholding their faulty fabrick have forged many unwarrantable devices some of which I shal bâ—iâ—fly touch here that by these as a tesâ—e ye may discern how they build wich wood hay stuble and daub the work all along with untempered morter Their first engyne is Matchiaveelian calumniare audacter If any man appear for truth in the gate they bend their tongues and pens as bowes with reproaches against such like that persecuting Roman who would first have the Virgins whom he minded to condemn deflowred by the hang-man that they might not be heard but die without regrate And as the primitive Christians were some-times put into beasts skins by their persecutours to the end that dogs might devoure them greedily So deal they with reformed Writters that truth be not heard from them How sinful is this way contrar to that Scripture Titus 3. 2. speak evâ—l of no man This is most like to the course which the adversaries of truth have still keeped So dâ—â—y they of old with the Prophets Psalm 69. v. 10. 11. Yea with Iesus Christ himself Matth. 11. 19. Matth. 12. 24 and all his Apostles 1. Cor. 4. 13. that they might overlay the truth and mâ—ke them the more easie prey to the teeth of obloquie and prejudice What is this bauling to the cause before any discerning person Quid ad rhombum Michael the Arch-Angel disputing with the Devil durst no bring against him a railing accusation Iud. v. 9. Let not this hinder men from hearing truth nor terrifie any from giving testimonie to it
cannot be such will consider Matth. 15. 9. and so acocunt that worship vain The Merchants have not alwayes the best shops who hang forth pompous signs Nor is she reputed a chaste woman who is fearded in the face and cloathed with the attire of an harlot The whorish garbe of Rome will not reactily please souls espoused to that one Husband Iesus Christ therefore live like the Gospel And if ye be sealed by it to the day of Redemption with the holy Spirit of promise the Scripture truths will be precious to you That which rendreth many unstable is a notional Cartesian way of Religion but sincere Christians have not so learned Christ If thou once taste how good the Lord is and if he hath given thee songs in the night his testimonies to thee will be more then thy necessarie food Irreligious prophanness and Popery are practically so sibb to other that the one ushereth in the other Nothing maketh me fear the growth of this bitter root in the Land more then the deludge of prophanness which overfloweth all the banks When men belie their Christian profession being abominable disobedient and to every good work reprobat Is it not to be feared that the Lord make such like Shiloh Ier. 7. 17. live then holily and righteously If ye do his will ye shal know the doctrine whither it be of GOD or not Iohn 7. 17. Godliness hath the promises of this life and of that which is to come it is nor much to be feared that many if any who have tasted of the power of Religion by the ordinances of the Reformed Church will turne away to Popery That seal on the heart will prove a notable preservative I shal conclude this Preface with a word of advertisement to the Inhabitants of Dundee whom I dearly love and have in my heart frequently before the Lord. That seeing the Lord hath made you one of the considerable incorporations in this Nation ye would consecrate your gaine to him by proving valiant for his truth on earth it is not unknown how the Lord honoured this place by making an early profer of the Gospel to it by that faithful Servant and Martyr of Christ Mr. George Wishart who preached the Gospell here and edified many by his powerfull preaching One Robert Milne who had then sway in the Tovvn to please that Cardinal Beton by vvhom he vvas corrupted and byassed with bribes as our Ecclesiastick Historians â—ell discharged the faithful servant of Christ from preaching in the Tovvn any more to vvhom he replyed I shall remove but if it be long well with you I am not led by the spirit of Truth and if unexpected trouble fall on you remember this is the cause of it Turne then to God by repentance for he is mercifull This vvord was verified for within four days after his departur the plague of pestilence break up here Then sent they for him as sick men do for a Phisitian who returning comforted the unthankful people vvho shut him out Preached on the East-port on that text Psalm 107. v. 20. he sent his word and healed them shortly thereafter the plague ceased The Word of GOD backed by prophecie and providence did take so deep impression on the people that they became eminent promoters of the vvork of Reformation And for ought that I can learn from that time or thereabout Poperie decayed so in this place that none avouched it till the year 1662. then some three or four did break out to the great scandal of the Congregation Novv the case and stare of the question being the same vvhich vvas then if ye fall out of love vvith the truth vvrath vvill be upon you and as ye vvould not meet vvith a vvrathful stroak cleave to the Gospel vvith full purpose of heart If any shal do othervvise vvhich the Lord forbid such vvill degenerate from their vvorthie Predecessours and vvandring from mountain to hill vvill finde no resting place As no place in the Land hath been more free of Poperie for a long time so none have suffered more for loyaltie to our Soveraigne the Kings Majestie Was not your blood spilt like vvater Your houses rifled and possessed by usurping strangers Yet ye vvho survive the rest are aâ— brands plucked out of the fire preserved by the Lord. If after such stroaks messages messengers deliverances preservations ye do countenance or foster Poperie and fall avvay from the truth of GOD. Will it not be bitterness in the latter end Who encline so let them read Ezra 9. 14. and make application A word is enough to the wise There have been sundry faithful Messengers of Christ here since the Reformation who warned the place frequently who battered Babylon and builded Zion And if the tares of Adversaries should pester this field again these Messengers now at their rest will stand up and witness against this place in one day And this testimony shal be indorsed against you That ye are lawfully warred to save your selves from the evil of this generation Reader where ever thou dwellest consider well what is said here buy the truth and sell it not And the Lord give thee understanding in all things which belong to thy Peace in this thy day this is heartily desired by a lover of the truth and doctrine which is according to Godliness FAREVVEL Sithence our Confession and the Grecian Confession of Faith is here mentioned I thought it expedient to prefixe the Greek because every Reader will not probably have it at hand That therefore it may appear to all what consent our doctrine hath of old and of late and how numerous the Professours thereof be at home and abroad this is adjoyned So that Adversaries can neither justly load us with noveltie of tenets or paucitie of adherents and he who will peruse both Confessions maye easily convince them of their errour I thought to have set down the intire Confession in the Greek language but the Printer finding a defect of typs the beginning of each Article and distinct period is set down in Greek And a faithful translation of it in the English language is subjoyned this translation was Printed at London diverse years since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eastern Confession of the Christian faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Name of the FATHER and of the SON and of the HOLY-GHOST _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe ouâ— GOD Almightie and infinite three in Persons the Father Son and Holy Ghost the Father unbegotten the Son begotten of the Father befor the World consubstantial with the Father the holy Ghost proceeding from the Father by the Son having the same essence with the Father and the Son we call these three Persons in one essence the holy Trinity ever to be blessed glorified and to be worshipped of every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe the holy Scripture to be giveâ— by GOD to have no other author but the Holy Ghost which we ought
undoubtedly to believe for it is written We have a more sure word of Prophecie to the which ye do well to take heed as to a light shining in a darke place Besides we believe the authoritie thereof to be above the authority of the Church It is a farr different thing for the hâ—ly Ghost to speake and the tongue â—f man for the tongue of man may through ignorance erre deceive and be deceived but the Word of GOD neither deceieveth nor is deceived nor can erre but is alwayes infallible and sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the best and greatest GOD hath predestinated his Elect unto glory before the beginning of the world without any respect unto their workes and that there was no other impulsive cause to this election but only the good will and mercy of GOD. In like manner before the world was made he hath rejected whom he would of which act of reprobation if you consider the absolute dealing of GOD his will is the cause but if ye look upon GODS orderly proceeding his justice is the cause for GOD is marciful and â—ust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that one GOD in Trinity the Father Son and holy Ghost to be the Creator of all things visible and invisible Invisible things we call the Angels visible things the Heavens and all things under them And because the Creatour is good by nature he hath created all things good and cannot do any evil and if there be any evil it proceedeth from the Devil and man for it ought to be a certain rule to us that GOD is not the authour of evil neither can any sin by any just reason be imputed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that all things are governed by GODS Providence which we ought rather to adore then search into sith it is beyond our capacitie neither can we truely understand the reason of it from the things themselves in which matter we suppose it better to embrace silence in humilitie then to speak many things which do not edisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the first man created by God fell in Paradise because neglecting the Commandment of GOD he yeelded to the deceitful counsel of the Serpent from thence sprung up Original sin to his posteritie so that no man is borne according to the flesh who doth not bear his burthen and feel the fruits of it in his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Son of God our Lord Iesus Christ hath made himself of no account that is hath assumed mans nature into his own Subsistence that he was conceived by the Holy Ghost that he was made man in the womb of Mary alwayes a Virgin was born and suffered death was buried and glorified by his resurrection that he brought salvation and glorie to all Believers whom we look for to come to judge both quick and dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that our Lord Iesus Christ sitteth aâ— the right hand of his Father and there maketh intercession for us executing alone the office of a true and lawful Priest and Mediatour and from thence he hath a care of his people and governeth his Church adorning and enriching her with many blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that without Faith no man can be saved but that we call Faith which in Christ Iesus justifieth which the life and death of our Lord Iesus Christ procured the Gospel published and without which no man can please GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Church which it called Catholick containeth all true believers in Christ which being departed are in their Countrey in Heaven or living on earth are yet traveling in the way the Head of which Church because a mortal man by no means can be Iesus Christ is the Head alone and he holdeth the sterue of the Government of the Church in his own hand but because on earth there be particular visible Churches and in order every one of them hath one chief which chief is not properly to be called a head of that particular Church but improperly because he is the principal member therof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Members of the Catholick Church be the Saints chosen unto eternal life from the number fellowship of who Hypocrits are excluded though in particular visible Churches Tares may be found amongst the Wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Church on earth in the way is sanctified and instructed by the Holy Ghost for he is the true Comforter whom Christ sendeth from the Father to teach the truth and to expel daâ—kness from the understanding of the Faithful For it is very certaine that the Church of GOD may erre â—â—king fâ—lshood for truth from which errour the light and doctrine of the holy Spirit alone fâ—eeth us not of mortal man although by Mediation of the labours of the Churches Ministers this may be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We beleeve that a man is justifie by â—aiâ—h and not by workes but when we say by Faith we understand the correlative or object of Faith which is the righteousness of Christ which Faith apprehends and applyeth unto us for our salvation This may verily be and yet without any prejudice to good workes for Truth it self teacheth us that workes muâ—â— not be neglected that they be necessary means and testimonies of our Faith for confirmation of our calling but for workes to be sufficient for our salvation and to make a man so to appear before the Tribunal of Christ that of condignity or merit they conferre salvatioÌ„ humane frailty witnesseth to be false but the righteousness of Christ being applyed to the penitent doth onely justifie and save the Faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that free-will iâ— dead in the unregenerate because they can do no good thing and whatsoever they do is sin but in the regenerate by the grace of the holy Spirit the will it excited and indeed worketh but not without the assistance of grace to effect that therefore which is good grace goeth before the will which will in the regenerated is wounded as he by the thieves that came from Ierusalem so that of himself without the help of grace he hath no power to do any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that there be Evangelicall Sacraments in the Church which the Lord hath instituted in the Gospel and they be two we have no larger number of Sacraments because the Ordayner thereof delivered no more Further more we believe that they consist of the Word and the Element that they be seals of the promises of GOD and we doubt not but do conferre grace But that the Sacrament be intire and whole it is requisit that an earthly substance and an external action do concurre with the
Hereticks and Schismaticks have abused it therefore we should not make use of it as the rule of faith and manners This is a Paralogism and confused rapsodic but I pass it for sons of Babel must daub with untempered mortar and be Babel-like in their way Although these 5. Reasons be answered § 1. sufficiently yet for further satisfaction to the Reader these two particulars shal be discussed Question 1. Whose it is to interpret Scripture R. In the first place it belongeth to the Ministerial Church Pastors and Officers called of GOD to that employment are ordinarily better gifted for that work then other men I say ordinarily because in some cases it may be otherwise and the Lord may raise up extraordinary interpreters this appeareth from 1. Cor. 14. 29. And the judgement of a pure Church in dubious cases should weigh much with privat Christians Secondly Privat Christians may read the Scriptures search for their sense improve them privatly for edification and examine what is said by others for they have the promise to attain Jer. 31. 34. a precept to improve 1. Pet. 4. 10. and a priviledge to try Acts 17. 11. 1. Cor. 10. 15. this judgement of discretion no man can take from them Io. 10. 4. Matth. 7. 15. more then the taste from a man Is not that spirit which dyted the scripure the best interprerer of it But privat men may have that 1. Cor. 2. 15. This their judgement is not authoritative nor judicial yet bindeth themselves and he is a better Christian who followeth then he who stiffleth it so speak all Casuists Chrysost hom 13. in act Apost reproveth such as professed they would be Christâ—ans yet doubted to whom they should adhereâ— have ye not judgement sayeth he and have ye not scriptures Aug. Confes lib. 13. sub sinem cap. 22. cap. 23. explaining that place 1. Cor. 2. 15. sayeth Quisque fidelis est spiritualis every beleever is spiritual and hath a judgment of discretion Picus Mirandula Theor. 16. sayeth If the greatest part of a Councill conclude against the word of God Si rusticus if a rurall man have the Gospel for him he is most to be beleeved and adhered to This sheweth that the scripture should be read and searched by such and privat men having this priviledge should make use of it in a Gospel way for edification not for destruction Question second How shall Scripture be interpreted Answer first Not by the Pope §. 2. for people are commanded to search the Scriptures before there was a Pope in the world Iohn 5. 39. therefore that cannot be a necessar mean Secondly Nor can all make use of Generall Councills seeing these are more hard to be understood then the Scripture Thirdly Not by carnall reason For the naturall man perceiveth not the things of God 1. Cor. 2. 14. But first by Prayer and Meditation for the Lord giveth the Spirit to them that ask him Luke 11. 13. and this mean is practised by experienced beleevers Ps 119. 18. Secondly By a docile cleanly frame of heart Ps 25 9. 10. Matth. 5. 8. Thirdly By comparing Scripture with scripture obscure places with these which are clear ex Gr. who can interpret Ps 8. v. 2. so well as the Evangelist Matth. 21. 16. or the 4. and 5. verses so as the Apostle to the Heb. 2. 7. 8. or these words Matth. 26. 28 so as the Evangelist Luke 22. 20. with Mat. 26. 29. where after the consecration of the Cup it is called the fruit of the vine Or that text Matth. 19. 23. A rich man shal hardly enter into the kingdom of Heaven so as the interpretation of the Evangelist Mark cap. 10. 34. How hard it is for them that trust in riches to enter into the kingdom of God Fourthly By the Commentats of ancient and late writters by the preaching of those who are called of God to that work with this caution that we try the spirits whither they be of God or not 1. Io. 4. 1. Fifthly For the exact interpretation of places which should be propounded to others for edification the knowledge of the Original tongues History Chronology Topography is in measure requisit This is the way by which the ancient Fathers expounded Scripture Chrysost in Gen. hom 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socra Scriptura cum nos tale quid docere vult serpsant exponit auditorem errare non sinit i. e. The holy Scripture when it will have us to teach any such thing it expounds it self and suffereth not the hearer to erre Yea a Jesuit Acosta lib. 3. de Christo revelato ch 25. confesseth so much being overcome with the truth Nihil perinde scripturam mihi aperire videtur atque ipsa scriptura itaque diligens attenta frequensque lectio meditatio oratio collatio scripturarum summa regula ad intelligendam scripturam mihi semper visa est i. e. Nothing seemeth to me more useful for opening up scripture then scripture it self therefore the diligent attentive and frequent reading of the Scriptures meditation prayer and comparing of them together hath ever seemed to me the best rule for understanding scripture Aug. de doct Christi lib. 2. cap. 9. In his enim quae aperte in scriptura proposita sunt inveniuntur illa omnia quae continent fidem spem charitatem moresque vivendi de quibus libro superiore tractavimus tum vero facta quadam familiaritate cum ipsa lingua divinarum scripturarum in ea quae obscura sunt aperienda discutienda pergendum est ut ad obscuriores locutiones illustrandas de manifestioribus suÌ„mantur exempla quaedâ—m certatum sententiarum testimonia dubitationem de incertis auferant Question secoâ—d How can the Scripture be judge seeing it is the rule â—a Qu. â— Answer fiâ—st It is a speaking rule the Spirit of God speaketh there The Acts of Parliament are both the law and judge of a Pro. An. case albeit men pronounce the sense of them So the Church hath the herauldry of this and hence may pronounce the sentence but the determination is from the word alone for humane testimonie can adde no weight to the Divine To this it is returned that the second answer Pa. Rea is no better then the first The Scripture say you is a speaking rule and may be both rule and judge But the Acts of Parliament and civil laws be as well speaking laws in matters of temporal government as the scripture is in spiritual and yet parties should never agree if the Lords of Council and Session did not expound them and pronounce sentence from them not as heraulds but as judges albeit they be tyed to conform their sentence both to Acts of Parliament customs and laws Even so scripture is indeed our law book but the Church is our judge for this our experience may prove that there hath been no agreement amongst them who make any other judge then the Church as all Sectaries commonly do Beside it would
seem to me against our oath of supremacie not to acknowledge any other judge in matters of controversie then scripture Seeing there his Majestie is said to be and we sworn to acknowledge him supream judge in all cases as well Civil as Eclesiastick and I pray God that Preachers and Ministers to whom only you ascribe the power of herauldry had not taken on the coat of arms these years bygon to publish any other sentence then that which did proceed from the mouth of that supream judge Answer first The Scripture we call a rule Pro. An. because it maketh the man of GOD perfect 2. Tim. 3. 16. as a rule doth a line and the Duply 1. doctrine therein is termed a judge Metonymically properly a judge is a person because it is the voice of a supreame judge who is our law-giver This we speak with the Scripture Io. 12. 48. Io. 7. 51. and Heb. 4. 13. It is the descerner of the thoughts of the heart Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to it You grant here that it is our law book Ergo Metonymically our judge and determiner it must be for we appeal to the law for judgement To this the Apostle Paul appealeth Act. 26. 22. Then there be many cases incident to a Christian in his spiritual exercise which none on earth can judge The spiritual one is judged of no mam 1. Cor. 2. 15. yet this will discern the thoughts of his heart The divine doctrine now written is the only impartial infallible determiner he who heareth not Moses the Prophets and the Apostles will not hear one risen from the dead Conscience is a rule Rom. 2. 14. a witness Rom. 2. 15. and a judge 1. Io. 3. 20. 21. It is to be considered that there is a difference betwixt humane Courts and this work the one concerneth temporals wherein we may be ruled by reason but here in matters of salvation we must have an infallible rule by revelation albeit in humane Courts the rule the witness and the judge are different for guarding against corruption to which fallen man is subject yet in foro divino in the court of GOD one may be witness judge rule accuser such is the scripture The Spirit of GOD speaketh there Is it not the law the testimony the canon or rule Gal. 6. 16. is it not a witnesser a warner Ps 19. 11. doth it not speak to men Rom. 9. 17. and will it not judge us hereafter The word which I speak to you will judge you in the last day Io. 12. 48. if then why now is it not our judge Further the judgement of discretion is but a discretive faculty no proper bench and liker a watch then a judge for it hath no authority over others the Ministerial authority is subordinâ—t and more like the office of a steward nor of a proper judge 2. Cor. 1. 24. Only the written word is the determiner and the Lord speaking there is absolute supreame judge from whom there is no appealing Answer second If the second be as good as the first it is well for notwithstanding of all Pro. An. 2 your weapon-shews you yeeld in the end what I said that we should go to the law and testimony with all our cases and that the scripture to any believer and right discerner hath divine authority Heavenly majestie and maketh spiritual impressions on the soul If it have divine authority is it not judge was there any more asserted in the first answer we hold the same similitude the King is head of Council and Session the law ratified by King and Parliament is the rule and the officers of Council and Session are administrators So our Lord Jesus is the head of his Church the written Word is the law and the Ministers of the Gospel are administrators by whom the people are directed and instructed But if the officers go contrar to the will of the King and his law the subjects may appeal from their administration to the acts of Parliament and hear the Kings pleasure when subjects wrong their inferiours and neighbours See Ps 85. 8. Hear what the Lord will say and who hath ears to hear let him hear what the Spirit sayeth to the Churches Answer third Ministers of the Gospel are called Messengers Rev. 2. 2. Cor. 8. 23. So Pro. An. 3 were they termed under the law Mal. 2. 7. and doth not the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft used for Preacher in the N. T. signify a cryer or herauld Why then do you scoff at Scripture As for your prayer it seemeth you pray all by the book and here you are beside it present or future things are the object of prayer but that factum should be infectum to pray that a thing done should be undone is an unwarrantable petition what hath been wrong in us heretofore should be regrated what is or hath been right is the object of praise but your prayer is unwarrantable and impossible Answer fourth Albeit our Soveraign Lord Pro. An. 4 the Kings Majestie be supream magistrat according to the Scripture 1. Pet. 2. 13. and ex officio a nursing father to the Church Is 49. 23. to whom every man civil or Ecclesiastick doth owe subjection Rom. 13. 1. Yet it will not follow that the word of GOD is not the supream determiner of all controversies in Religion Whatsoever primitive Fathers gave to Constantine the great Theodosius elder and younger c. that we give to our Soveraign Lord the King And there be no Church on earth which by their confessions of faith honour the Magistrat more then we Yet notwithstanding of this prerogative asserted and mantained against Papists by our †Viz. Bp. Bilson de Subject Usher Dr. Strang. Divines Our Soveraigne Lord the Kings Majestie will not deny that the scripture is the determiner of all the Articles of our faith seeing he mantaineth the 39. Articles of the Church of England whereof this is one Answer fifth How cometh it to pass that Pro. An. 5 you own the oath of supremacie By calling it ours seeing the main scop of that oath was to renounce the Pope his jurisdiction in the Kings dominions you must either have a dispensation for this that you here subscribe a renunciation of the Popes supremacie or else you will be declared apostar at Rome And no Papist keeping his principles can averre that wich is here set down under your hand Question third If the Scripture be judge why be there so many controversies undecyded Pa. Qu. Answer The perverseness of men is to blame for this Unstable unlearned ones wrest the Scripture to their own perdition Pro. An. 2. Pet. 3. 16. and make difficulties where there be none As much as containeth the way to salvation is plain in Scripture so that he who runneth may read and learn Reply In your third answer you please me Pap. Reply well and it confirmeth all I have said but refuteth your former answer to the full For if the
who dare not ask God for the exceeding greatness of my sin O saints of God I beseech you with tears and weeping to fall down before his mercy seat for me wretch Sixthly ye deny the making of the sign of the Cross and Images but hear S. Dennis lib. 2. Eccl. hierarch cap. 2. 5. The sign of the Cross is so much honoured that it is often used both in Baptism and other Sacraments And in the third Age Tertul. de cor mil. cap. 3. In every thing we sign our forehead with the sign of the Cross of which practise tradition is the defender custome the conserver and faith the observer And againe the same Tertul. lib. 2. de pudic The Image of Christ bearing a Lamb on his shoulder were graven on chalices and used in Churches Seventhly ye deny Freewill which in the second Age Irenaeus lib. 4. cap. 72. affirmeth not only in workes but even in faith hath Almighty God reserved liberty of will to man saying be it done to thee according to thy faith And in the third Age S. Cyprian lib. 3. cap. 52. The freedom of believing or not believing is placed in the will Eâ—ghtlie ye denie merit of workes but in the second Age Justin Martyr Ap. 2. boldeth it saying We think that men who by workes have shewed themselves worthy of the will and counsel of God shall by their merits reign with him And in the third Age St. Cyprian sect de Eleemosyna If the day of your return shal find us unloaden swift and running in the way of good works our Lord will not fail to reward our merits Ninthlie Ye deny the possibility of keeping the Commandments against Tertul. in the second Age cited by the Centurists and Origen in the 1. hom 9. on Iob. the baptized saith he may fulfil the law in all things Judge now Sir whither it be not an open calumnie to say the controversies betwixt you and us were not then started in the first 300. years The Fathers having taught even then so clearlie our tenets which nevertheless ye are not ashamed to call new with Dr. Pierce in his Court sermon but see the two learned answers made to him which may evidentlie convince you of boldness ignorance and errour Answer You are wise by this your reply Prote ∣ stants Duply for you leave the marrow of my answer untouched which was this That our Church in Doctrinals worship c. is as old as Scripture That you pass with a jeer and say that it is the language of all Sectaries This calumny hath been cast of old upon pure doctrine Acts 24. and their worship called Haeresie verse 14 I wish that all Sects were such as we are scriptural in their way Ye are the greatest Schismaticks I know on earth departing from the Scriptures and mocking others who adhere to them The other assertion is That this is the voice of common people who claim descent from Adam and Eve Is not this true Are not all nations of men made of one blood Acts 17. 26. It is grace and vertue which maketh the difference Omnis sanguis concolor And iâ— we have as much relation to scripture Churches as multitudes have to Adam and Eve we are not spurious but of a right extract Ye probably must be a kind of men like the pre-Adamits and of another descent But one cheat is here remarkable you promise to shew how contrar our doctrine is to scripture and when you come to answer then you beginne with Dudithius and overleap the whole scripture Your own Rainerius an Inquisitor giveth this verdict concerning us that we are said to have been from the beginning and walked by the Scriptures Secondly You pass that concerning professours of our doctrine in all Ages and will not signifie one man who answereth Flaccius or refuteth Usher but only you averre with Dr. Vane to whom ye are much beholden in this that they were not in all things ours I know few discerning men who agree in all things If we hold one foundation which Jesus Christ hath laid that maketh unity and uniformity All Christian Churches except Romanists make the Scripture the sole rule of their faith and to this we accord Were the Eastern and Western Churches essentially different because of some discrepances about the time of Easter c. For Turkes and Tartars they are without Christ and you might more pertinently have spared the comparison of them with ancient churches and professours if your charity were as much in your breasts as in your books and your respect real to the Saints in light Thirdly That which I said I will mak good that all the positive fundamentals of our Religion were mantained in the Church the first 400. years This appeareth from the Creeds and Confessions of Faith then made yet extant Let any read the Apostolick Nicaene or Anathasius Creed the determinations of the Ephesian council written by Cyril of Alexandria the Confession of Faith made by the council of Chalcedon and there they will find exact conformity with the positives of our Religion Popery addeth to these their own inventions which we renounce and this maketh the difference To make this truth appear the more I shal name these foundations The doctrine of the Prophets and Apostles upon which our faith is builded We hold that there is one GOD three Persons that the world was made by GOD and man the tennant when the house was made appointed to bring in his rent That man was made according to the Image of GOD in holiness and righteousness That he fell from his first state and turned to the creature by transgression That sin entered this and death by sin That he sinned as a publick person and involved posteritie under a curse That GOD so loved the world that he gave his only begotten Son who was very GOD made flesh in the womb of the blessed Virgin and dyed for our sins and after burial rose again for our righteousneâ—s So that it is the blood of Jesus Christ only that cleanseth us from all siâ— And eternal life is the gift of GOD through Jesus Christ our Lord and when he paid the price then he ascended to Heaven and the Heaven must contain him as man â—ill the day of the restitution of all things That he iâ— now aâ— the right hand of GOD advocating and inâ—erceeding for as many as the Father gave him and shal come again and render â—o every man according to his works When he ascended on high he led captivity captive and sent the Holy Ghost who proceedeth from the Father and the Son who createth saith in us by which we are justified Who enlighteneth convinceth comforteth supporteth directeth all the houshold of faith and teacheth all the children to worship GOD alone in spirit and in truth and to call on his Name through Jesus Christ the only Media tour betwixt GOD and man Our Lord sent his Apostles and set them in the Church commanding them to teach
errours but when the first seed was â—owne of these tâ—res probably men sleeped and an adversary hath done it Your Anti-Popes made an interruption of succession and possession otherwise their work was non ens If so then where is your uninterrupte I succession And if it be nor such you speak nothing to the point You say I cannot instance that any lawful Pope was deposed by a Council I hold no Pope lawful and your School-men say the Council cannot depose a Pope so it is an unlawful sentence But seeing it appeareth you are of the contrar mind I produced the instance of Eugenius the fourth deposed by the Council of Basil and all the Popes were his successours albeit the council judged Falix the 5. to be Pope But after your manner you pass with silence what you have not mind for You say vacancy for many years maketh no interruption because the Pope is like an elective King and the power in the interim continueth in the Electours This is loose language for once ye make the Popes like the Kings of the Nations against Matth. 20. 25. then ye make no inter-Regnum but seat the power in the Electours If so the power is not of GOD but of man contrar to Scripture Iohn 19. 11. Rom. 13. all that Electours have is the application And if it be theirs originally then they may depose a Pope by the Conclave For ejusdem est author are exauthorare That saying the King dieth not is meaned of hereditary Kings The Pope is not such and you will not say it For Elective Kings the Kingdom by his death wanteth a King as a Burgh doth a Provost If then the seat of the Pope vaiked so long the Church was headless for many years How make you out then the line of uninterrupted succession You come over again upon the call of our Reformers to which I answered formerly that oâ—r Ministers are called of GOD is proved by the success which some of them had in converting confirming convincing souls see Ier. 23. 32. they who runne unsent profit not at all but they have edified many and turned them from darkness to light We say not that the call of Luther and Calvin was immediat and wholly extraordinar But admit it were so it needed not miracles for the Baptist wrought no miracles yet was called extraordinarily What our Lord Jesus and the Apostles did that way are ours for use and aggravateth the sin of those who will not believe Gospel truths The place cited by you Iâ— 15. implyeth no more yet it is well known that Luther Calvin Knox Wishart Welsh Davidson were more then ordinar men and had the spirit of prophecie in some measure But we will not lay weight on these things seeing we have a more sure word of prophecie to which we are bound to take heed And this doth warrand us to purge out the old leaven with both out hands that we may become a new lump And no more is designed by our Reformation To conclude this then Our first Reformers had as lawful ordination as the Roman Kirk could give them And this is a strong argument ad hominem Secondly The power which that ordination gave them you say was to edification we are perswaded they made use of that in a Scripture way and edified more in one year then ye did in many If any man called to the work of the Gospel oppose the errours of many can that strengthen Sectaries Did not Paphnutius oppose a whole Council and was commended for it because he walked according to the rule and had Scripture on his side Did not Athanasius oppose the whole world almost turned Arrian and who ever blamed him for so doing The case is the same these called men adhered to the divine commission and opposed the errours of Popery Their praise therefore must be in all the Churches of Christ Question twelfth Ye are so broken amongst Papists Quest. your selves that ye look not like the primitive Christians who had one heart and way Answere first Our breaches are our burden before the Lord and a stroak upon us for Prote ∣ stants Ans 1 the abuse of that great Gospell-light under which we have long lived but not for coming out of Babylon Secondly Ye Papists are more divided Ans 2. for we all agree in doctrine and essentials but ye skirmish about that so frequently that if the â—udgment of the Roman Church be the sentence of your Church it is hard to know what people shall doe tyed to beleeve as your Church doth For sometime the Councill is put above the Pope sometime the Pope above the Councill The pragmatick sanction of France is allowed and subscrived by many cryed down by others Some will have a divine predetermination on the will others only morall swasion Some are for mediat concourse of the first cause with the second others for immediat If Unity be a convertible note of the Church ye are none Thirdly Perfect Unity in all things is not to be expected here so long as we know but Ans 3. in part 1. Cor. 13. 9. If whereto we have attained we walk by the same rule the Lord will reveal more to us in due time Phil. 3. 16. If any should have said that the Church of Corinth was not true because of some divisions or that therfore these of Corinth should return with the foolish Galatians to the covenant of workes it had been a Solecism in reason yet no greater then this to alleadge that some differences make us no Church Reply In your 12. Answer you grant your breaches amongst your selves as your burthen for the abuse of pure Gospel light How can Papists Reply ye all agree in Doctrine except in so far as the abuse of the Gospel which is to say true all the unity ye have Neither is it wonder ye do nor agree seeing ye do not acknowledge the high Bishop successour to St. Peter who as Hierom saith was chosen for this amongst the twelve that a head being constitute the occasion of Schism might be taken away Secondly You pretend that Catholick Romans are more divided then ye because sometime the Council is put above the Pope sometime the Pope above the Council But find you this as an article of the Catholick Church What ever hath been the opinion of sacred men yea of Fathers and Councils thereanent yet they were never confirmed nor owned by the Church for an Oecumenick decree And suppose both sentences were decided it is easily answered that the Pope is approved to be above a Council not approved by himself and a Council approved by a Pope is above a Pope alone wherein there is no disagreement or contradiction As for the pragniatick Sanction as it hath no reference to matters of faith so it maketh nothing for your purpose no more then praedetermination seeing all Catholicks who hold it think it taketh not away free-will But then you say perfect unity in all things is
with naked persecuted truth in our Church as the Marques of Galeacia Mr. Smeton c. yea sundry have gone to Rome been converted by taking a distaste at their worship and way Fourthly Our run awayes runagads have to mourn before the Lord for their Apostacie seeing they cannot deny that the Ordinances in our Church have been by the Lords blessing instrumental to beget children to God This they must graunt unless they will say that all the reformed Church is unconverted which they have no confidence to averre Now how gross is it to spit in the face of her who did bear and foster them which I wish the Lord may lay to the consciences of such revolters But not to insist further I desire you in the fear of God to pause and consider well whether you are going to heaven or hell and by what rule you walk If the will of man or the revealed will of God have the power of your consciences or whether it be safer to take the scriptures way in which the Prophets and Apostles walked to heaven or the way of your own traditions and vaine inventions He who walketh according to the scripture rule peace and mercy shall be upon him and upon the Israell of God Reply In your last answer you say our Papists Reply pelf and policie is greater then yours both which I grant but glories in neither Yet if Ministers augmentations hold on they will shortly equal our pelf but not our Christian policit in employing it so well our glorious and goodly edifices of Churches Hospitals Monasteries dispersing and distributing their rents to pious uses But the thrusting down of Churches Hospitals Monasteries dispersing and dissipating their rents testifie your want of policy blind avarice mad passion Secondly You say we give indulgencies for looseness as if in Catholick times there had been greater looseness then since the Reformation Whereas the keeping of Lent and Fasting dayes were abolished Pennance and satisfaction for sin taken away Celibacie in Church men thought a crime Laicks allowed after divorcement to marry all good works thought impossible the Commandments thought impossible to be keeped and that men sin of necessity in their best actions which as it excuseth all wickedness and sin so it giveth way to all looseness and prophainness Thirdly You say many quit Rome in the integrity of their heart such as the Marquess of Galeacia and closed on their peril with naked truth in your Church To which I answer that all Hereticks and Schismaticks have quit Rome not in the integritie of their heart but in the blindness of their mind and that with their own peril eternal damnation closing with a very naked faith and Religion not well cloathed with the least colour of truth but not with naked faith or belief which Catholicks confidently and constantly assert what ever you say to the contrar And it is no where else to be found for they know there is but one faith and one GOD and one true Church Consequentlie united in the same faith in all which points as she was established by Christ and his Apostles hath continued since their time visible in her Pastours and People in all Ages holy and incorrupted in her Doctrine religious in her Sacraments and ceremonies powerful and glorious in her wonders and miracles conversion of Infidels in the which the holy Fathers have lived and all true Martyrs have died Which only all new upstarts and Sects do persecute and oppose as Protestants at this day under the pretence of Reformation and upon the same ground of wresting Scripture against the common consent of the Church and Fathers with them For as all divisions in Christianity have been from the Roman Catholick Church so all have turned both their armes and pennes chiefly against her but in vain she is builded on a rock against which the gates of hell shal not prevail against her And so who return from you to her are neither run-awayes nor run-agads as you call them but like the forlorn child or lost sheep return'd Whose example undoubtedly many more would follow if they would consider Faith without unity amongst Protestants a Church without a Head a Body without united Members a Law without a Judge a Temple without an Altar Religion without Sacrifice Divine service without Religious ceremonies Sacraments which do not sanctifie Doctrine without infallibility Belief without a ground Preachers without a call Commandments impossible to be keeped Exhortation to what is not in our power Reprobation without workes Reward without Merits Sin punished where there is no Free-will Scripture received or rejected upon the catalogue of the Jewes GODS word patched up by men Reformation without authority New-lights against old received veâ—iâ—ins the privat-Privat-spirit against the whole Church single mens opinions against the unanimous consent of the Fathers in a word wavering Pastours unsetled Government unstable Faith In the post-script there be a parallel patched about our Reformations which being composed of the gall of bitterness without verity or reason deserveth no answer but that which Hezekiah commanded Is 36. 21. Duply You graunt that ye are rich and politick this is true there is much prophain Prote ∣ stants Duply 1 policie where Jesuited equivocation is mantained But tell me if this be like the Godly sinceritie and Gospell simplicitie which was the old Apostolick way and ground of their rejoicing 2. Cor. 1. 12. If ye exceed us in sumptuous buildings which politickly you mistake for the policie mentioned by me though your pelf be greater then ours we want not Hospitalls Bridges Temples according to our abilitie But what is that to the doctrine which is according to Godliness The Turks exceed you as farre that way as ye doe us And the Temple of Diana at Ephesus exceeded you and them also Secondly You deny that Poperie fostereth prophanness but it is too apparent and Duply 2. how can it be otherwise If indulgencies bought and sold like an horse in a market tend not ex natura operis in it self to make men loose and prophane let any sober man judge For thus may they reason shall I quite my lusts for a little money I know what will do the bussines and put me in favour with God Why should I pluck out my right eye and cut off my right hand when a little time in puâ—gatorie will do the turne and a soulemasse which I can have for the Legacie of a summe of money will free me thence But we with the scripture forbid men to deceive themselves for they who do such things shall not it herit the kingdom of heaven So with us nothing less will satisfie then Gospell repentance and the least ground of hope is not granted to those hereafter who turne not away hore from their iniquities How can this be denyed seeing your latest Casuists such as Escobar Busenbaius and Diana the Sicilian have purposly devised latitudes for rendring prophane men secure about Duells Sodomy and other acts of
release those Prisoners sooner and sill some rooms in Heaven faster How readie are we to delay duty from time to time And doth not this baite our humour How jejune and bare is their contrition which goeth before confession and absolution Yet may prove sufficient Hear Suarez tom 4. disp 4. who saith a slender grief is sufficient And Tolet. lib. 3. de instr Sacerdot a smal degree of grief can wipe away a great degree of sin What is this but daubing with untempered morter and putting kercheifes under arme holes a strengthening of the hands of the wicked that he should not return from his evil way By toleration of Brothels and preferring in votaries fornication to lawful marriage Is not a wide door opened to obâ—cene sensualitie Agrippa de vanit witnesseth that the Pope hath tribute payed to him by all the whore-houses at Rome Therefore Pope Sixtus builded the nobile lâ—panâ—r a notable Brothel house Bell. de Monach. lib. 2. cap. 30. saith that fornication in such is a less sin nor marriage What will debauch the chastitie if this do not Tolet. lib. 4. de instr sacerd telleth us that a man is bound to sanctifie the Sabbath but is not bound to sanctifie it well for he may hunt travel and make market on that day Is not this infectious doctrine Now Christian Reader if thou be serious for salvation I charge thee to pause here a little and consider if this can be the way of holiness wherein the Prophers Apostles and primitive Fathers walked to Heaven Therefore as thou tenderest thy own salvation and consolation bewar of it this leadeth to the chambers of death Hath falne man who enclineth naturally to wickedness need of such incentives to sin and lenitives when he hath sinned Or can he who is of puter eyes then to behold iniquity approve such as break his Commandments and teach men so to do Can the tree be good where the fruiâ— is so bâ—d None will believe it who have understanding unless they be willing to be deceived It is the stain of any Christian to desert the good old way in which they are commanded to walk Ier. 6. 16. and to be fooled out of their Religion by some groundless distinctions and ingenious devices of subtile men who stent snares and lay themselves in waâ—te to deceive the simple If a man born and trained in the Reformed Church shal hanker after Popery he is foolish in so doing if he purpose nâ—t to swallow the whole bulk of it For Bellarmin saith they cannot quite one â—ota otherwise their Church were not to be reputed infallible and if he resolve to do this I must say he hath an Ostrich-stomach and is a great latitudinarian Further it is to be feared that at the next alteration if tempted â—e fall into Atheism total infidelitie For the weapoÌ„s by which the Papists wage warre with the Scriptures and the Reformed Church built thereon are the same which Celsus used of old against Christianity it self which Origen refuteth at length he impeached the Scriptures and quarrelled the Christians for their rents for the calumnies of the world c. If these have beat thee from the Reformed Religion hast thou not to fear that they may shake thee in all and turn thee at last Nullisidian As they make use of Pagan arguments so of the Jewish for they reasoned just so against Christ Jesus and his Apostles By what authority where is your visible succession have any of the rulers Scribes or Pharisees beleeved on him c. It hath pleased the Lord to furnish us with good defences but it is strange that they drawing many of their shafts from Pagan and Jewish Antichristian quivers should not be ashamed of their way And it is more strange that knowing men if conscientions should be ensnared by them It is known to such as are not ignorant of Church history that when Christianity came first into this Ysle they had nothing to do with Rome for a long time they were strangers and adversaries to her soveraignty and would not exchange the dyet of Easter for her commands nor have communion with these messengers who came from her Bede called Venerable telleth lib 2. hist cap. 4. that in the beginning of the 7. cent after Augustine the Monk came to Brittain he found them no way like the Romanists noâ— could he prevaile with them to conforme to Rome not so much as in the administration of Baptism or observation of Easter And when one Laurentius his successor endeavoured the same and thought the Scots would be more tractable he found the plaine contrare as he writteth to the Abbates in Scotland for Dagamus the Scotish Bishop who came to speak with them refused to eat or drink with Laurentius or stay in the roome where he was So little communion would they here have then with Romanists Now that Church is farre more corrupt then it was in Gregories dayes and ours more pure and enlightened then it was at that time What phrenesie must it be therefore in them now who are members of this Church to enter into communion with Romanists or tamper with or haunker after their way Let all who love the Truth stand in awe thus to sin we have a safer surer way for Salvation nor Popery wherein if we walk peace and mercy shal be on us Gal. 6. 16. Least this Preface swell disproportionably I will offer four advyees to my Countrey-men that they may be perswaded from Poperie and then close with a word more particularly to the Inhabitants of this Place First If ye would guard well against Popery have a full perswasion of the Truth from the ground of divine revelation in the holy Scriptures 2. Tim. 1. 13. 14. Hold fast the forme of sound words which thou hast heard of me in faith and love which is in Christ Iesus that good thing which is commited to thee keep by the holy Ghost which dwelleth in us For men not perswaded by divine faith like to young schollars evil grounded in their principles are easily put from their grounds and tossed to and froe with every wind of doctrine Persuasisti mihi Domine saith Aug. lib. 6. confes cap. 5. this keeped him fast When once divine Truth sinketh into the heart ye will have a sincere love to it for it self and not for any by respects or worldly advantages Otherwayes when truth florteth only in the head and men are bated with worldly temptations and selfish interests they are soon drawn away from the truth which in their affection is postponed to that which they love better And GOD in his holy justice giveth them up to stronge delusions for their hypocrisie and want of sinceritie 2. Thess 2. 10. 11. the Lord hath promised the spirit to them who ask him Luke 11. 13. If ye love the truth seek the grace and strength of the holy Spirit to lead you into all truth and labour to grow in grace and the knowledge of our Lord Jesus
Christ following diligently the means appointed thereto by GOD himself to wit reading hearing the Word preached receiving the holy Sacrament of the Supper as GOD shal give opportunitie meditation prayer spiritual conference Hosea 6. 3. 2. Peter 3. 17. Beware of looseness and all prophanness in conversation for it is righteousness with GOD to punish practical Atheists by giving them over to speculative Atheisme whereby they are hardened in their wicked courses And silly women led away with diverse lustes are easie led captive and detained in errour by seducers whose doctrine hath complyance with their loose way of living 2. Tim. 3. 6. Secondly Bewarre of prejudice against reformed Ministers or Prosessours where this entereth it maketh the evil eye and if the eye be evil the whole body is dark Matth. 6. 23. Some alleadge that the pupil of a Witch eye is inverted by malice Certainly the understanding of any man is in hazard to be thus perverted That which made Porphyre Iulian and other Apostats fall away from the truth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prejudice and passion It is reported of an Indian that being wronged by the Spainard when some were instructing him about Christianity and the way to Heaven he refused to be a Christian because he heard that the King of Spain was walking in that path in this he was Pagan like Let Christians be ashamed to speak or do so If men in this controversal age have done or suffered injuries for the Lords sake let none of these things make you wronge the truth of GOD your own consciences or the Mother Church which did bear or foster you Alace what evil hath the Gospel of Christ done to you Wherein hath it weatied you whose Oxe or Ass hath it taken testifie against it if ye dare Why then will ye wronge the Master for the Servants sake and hate the truth because ye love not some who profess to adbere to it Is it imaginable that such back-sliding courses will afford you comfort in the end of the day when the silver corde is loosed and the pitcher broken at the well Were it a good defence for treason to say to a King some fellow subjects have wronged me How easily might he return this shal ye therefore wrong my law It may be your wronge is supposed not real and admit it be so indeed two blacks makes not one white ye should remember the oath of alleagâ—â—nce So will the King of Kings challenge Apostats and say why departed ye from the truth Was this the way to right your wronges whereunto was ye baptized Why gadde ye abroad to change your way This is baseness belovv a Christian or any man of honour Thirdly Let all lovers of truth love one another dearly and entertaine the unity of the Spirit in the bond of peace This is a sence against foes forbear and forgive one another let the stronge bear with the weak and if in all things ye cannot be like minded which is rather to be wâ—shed nor expected here yet be kindly affâ—ctioned And whereunto ye have attained walk by the same rule and if in any thing ye be otherwise minded the Lord will reveal that in due time and teach you that which ye see not When breaches are amongst sincere Christians who fear the Lord and his goodness the adversarie who waiteth for their halting casteth oyle on the flame and with jeering warmeth his hands at the fire All the wilde beasts of the wilderness enter in at those breaches and are readie to take away the wine-press and devour with open mouth the tender Vines Josephus de Bello Judaico telleth us that the Romans of old overcame Jerusalem easily because the chief Captaines within the walls fought eagerly amongst themseves and were so divided by the wrath of GOD that their animositie was greater against other nor the common adversarie this prepared the way for their sudden overthrow And when the Roman Eagles did slee to BRITTAIN the Historian Tacitus sheweth how they in this Isle were vanquished dum singuli pugnant universi vincuntur Little was left undone to the adversaries hand So the new Romanists take the same advantage against our Jerusalem therfore we should be the more diligent to endeavour by all Christian wayes that peace may be within her wals and prosperity within her palaces It would be well adverted that the enemie is at the gates therefore should be watchfully eyed in all our deportment Every time hath its own tryal and temptation the dispensation of this sinful time calleth for much consideration and they who understand the language of it may excel amongst their brethren and serve the generation best in the fear of the Lord. The Christians in Persia saith Theod lib. 5. hâ—st cap. 38. understood not the times wherein they lived therefore became a prey to their adversaries let not the enemie ger advantage least it be told in Gath and Askelon It was said of old amongst Pagans behold the Christians how they love one another and their adversaries were forced to commend them for sweet harm less carriage This is an ornament to profession and a guarde to the truths of the Gospel Therefore as ye tender the honour of the Lord and preservation of his truth live in love love the truth and peace follow peace and holiness this will at least damp adversaries Fourthly Labour to know experimentally the power of Christian Religion nothing will more solidly refute Poperie to you nor the kingdom of grace in power Poperie is a humane device full of pompous shadows which hath no concord with the light and life of the Gospel For the more shadow the less light The Northern-people from whom the Sun is remore are circled with shadows but these who have the Sun perpendicularly over them and are under it at the Noone-tyde have little or no shadow So if ye would decline the Popish groves live near the Sun of righteousness The Popish trash cannot please a reformed Christian Holy Augustin ep 119. complaineth that in his time the Church was pressed contrar to the merciful institution of Christ with such a servile burthen of ceremonies that the state of the Jews under the Law was more tolerable nor the condition of Christians seeing they were subject to the ordinances of GOD and not to humane presumptions If he had now lived and seen their gadie way what would he have said Surely this that the Romish Church is full of shadows therfore far from the Sun The best refutation of some points of Arminianisme is the power and efficacie of Gospel grace on the heart Will ever that man believe Free-will in its extent as it is taught by them to whom the Lord hath spoken with an high hand and determined for his dutie No verily Or will any of the Circumcision who worship GOD in spirit rejoyce in Christ Jesus and put no confidence in the flesh Be delighted with a burdensom boundeâ— of humane inventions or place worship in these It