The Plain Mans DEFENCE AGAINST Popery OR A DISCOURSE SHEWING The Flat Opposition of Popery to the Scripture Fitted for the use of the meanest Capacities and such as have not time to read Great Books By J. N. Chaplain to a Person of Honour London Printed for Tho. Parkhurst And are to be sold at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1675. Christian Reader THou wilt find in this little Tract an Account of the proper and chief Doctrines of the Romish Religion and their Contrarietie to the express Texts of Gods Word though indeed there is not one Point in which Papists differ from Protestants wherein they are agreed among themselves I shall only desire this of thee that thou be willing to submit thy Soul and Conscience to the clear and obvious sense of Scripture-Propositions and Testimonies J. N. THE CONTENTS 1. OF the Scripture Q. 1.2 3 4 5. 2. Of Antichrist Q. 6. 3. Of Controversies in Religion Q. 7.8 4. Of Reading the Scripture Q. 9. 5. Of the judgment of Discretion Q. 10. 6. Of the Apocrypha Q. 11. 7. Of sin Q. 12.13 8. Of Separation from the Church of Rome Q. 14. 9. Of Idolatry and Image worship Q. 15.16 17 18 19 20. 10. Of Toleration Q. 21. 11. Of the great danger in Tolerating Popish Idolatry 12. Of good works Q. 23.24 13. Of Assurance of Grace Q. 25. 14. Of Prayer Q 26.27 28 29 30. 15. Of Aequivocation Q. 31. 16. Of St. Peter Q. 32.33 17. Of the Head of the Church Q. 34. 18. Of the most wholesom Doctrine of justification by faith only Q. 35.36 37 38. 19. Of the lawfulness of Ministers Marriage Q. 39. 20. Of private Confession to a Priest Q. 40. 21. Of Christ's Satisfaction and merit Q. 41. 22. Of Popish pardons Indulgences Jubilees Q. 42. 23. Of Purgatory Q. 43. 24. Of the Sacraments Q. 44.45 46 47 48 52 53. 25. Of the Horrible Idolatry and Blasphemy of the Popish Masse and danger of going to it Q 49. 26. Of Transubstantiation and the damnable Idolatry of Papists in giving Divine worship to their Breaden God Q. 50.51 A plain Discourse shewing The flat opposition of Popery to the Scripture 1. Q. ARE People at first moved and induced to an high esteem of the holy Scripture by the Testimony of the Church A. The Church is the Pillar and ground of Truth 1 Tim. 3.15 Note the Apostle doth not say that the Church cannot err for the purest Churches under Heaven are subject to Errours but it holds forth and makes known Gods word and truth as Pillars hold forth the Proclamations and Edicts of Magistrates and Princes 2. Q. Are there not greater evidences for our belief of the Scripture to be the word of God than the bare Testimony of the Church which is but a humane Testimony and so fallible A. If we rceive the witness of men the witness of God is greater 1 John 5.9 When the Spirit of truth is come he will guide you into all truth John 16.13 The anointing teacheth you of all things and is the truth 1 John 2.27 The Gospel came to you not in word only but also in power and in the Holy Ghost and in much assurance 1 Thes 1.5 Note our full perswasion and assurance of the infallible truth and divine Authority of the Scripture is from the inward work of the Holy Spirit bearing witness by and with the word in our hearts Yet he doth not cause us to believe by Enthusiasme without any reason or evidence but he enlightens the understanding removes the blindness and depravedness thereof and makes us see what clear evidences and reasons there are to satisfie us that the Scripture is the word of God 3. Q. What are those clear evidences and reasons that prove the Scripture to be the word of God A. Declare things to come that we may know ye are Gods Isa 41.22 When the word of the Prophet shall come to pass then shall it be known that the Lord hath truly sent him Jer. 28.9 We know thou art a Teacher come from God for no man could do the miracles which thou dost except God be with him John 3.2 The Law of the Lord is perfect converting the Soul Psal 19.1 The word of God is quick and powerful sharper than any two edged Sword a discerner of the thoughts and intents of the heart Heb. 4.12 Through comfort of the Scripture we have hope Rom. 15.4 Note Besides the Testimony of the Church Five things especially evince the Scripture to come from God 1 The antiquity of it far exceeding the most ancient humane writings 2. It s miraculous preservation in all Ages against the rage of Satan and persecution of Tyrants 3. The wonderful and supernatural effects of it convincing converting and comforting the Soul 4. The marks of Divinity and Lineaments of Heavenly wisdom that plainly appear in it viz. Its Majesty purity perfection scope profound and glorious Revelations excellent rewards dreadful punishments c. 5. The seals of divine Authority annexed to it viz. 1. The spirit of Prophesie foretelling future events 2. The power of working famous and illustrious miracles to confirm the Doctrine of it 4. Q. Are all things necessary for mans salvation set down in Scripture either expresly or by necessary consequence A. The holy Scriptures are able to make thee wise to salvation that the man of God may be perfect and throughly furnished unto all good works 2. Tim. 3.16 The Law of God is perfect Psal 19.7 see Gal. 6.16 Isa 8.20 John 20.31 Deut. 12.32 Note The Scripture is called a Testament the chief property of which is to declare the whole will of the Testator Note The Papists teach that there are unwritten Traditions necessary to salvation because otherwise they know the main points of Popery must needs fall to the ground as having no proof of Scripture for them And because many things held and practised by them are not only besides but also repugnant to the Scripture they will not endure to have their Religion tryed by the Scripture Note In the age next to the Apostles Papias introduced the errour of the Chiliasts under Title of an Apostolical Tradition In like manner under the same Title the Papists have brought in an infinite number of corrupt Superstitious Idolatrous opinions and practices Note The ancient Fathers do oft by the name of Tradition understand the Doctrine contained in the Scripture and sometimes by unwritten Traditions they mean such things which are found in the Scripture not in express words but are contained therein by right and just consequence Note St. Paul 2 Thes 2.15 Doth not say that he did Preach or deliver any thing by word of mouth that is not set down in the Scripture The Popish argument runs thus all things necessary to salvation are not written in the Epistle to the Thessalonians therefore all things necessary to salvation are not contained in the Scripture This pittiful argument they manage with as much
contrary to Scripture 10. Q. Hath every Christian liberty and power to examine and judge of things belonging to faith and salvation of the true sense of the Scripture or is he bound absolutely to submit his judgment to Ecclesiastical Judges and to receive their doctrine without Examination A. I speak as to wise men judge ye what I say 1 Cor. 10.15 Try the Spirits whether they be of God 1 John 4.1 The spiritual man judgeth all things 1 Cor 2.15 Take beed of false Prophets Matth. 7.15 Not that we have Dominion over your faith 2 Cor. 1.24 Try all things 1 Thes 5.21 Note The Church of Rome deals with people as the Philistins with Sampson when they put out his eyes they have no hope that Christian people will receive their doctrine if they be not first blinded and the light of their reason and judgment taken away they are not ashamed to affirm 1. That private Christians must receive the doctrine of the Church without examination 2. That they do not offend God nor are blameable for holding any errour or heresie or committing any sin if by so doing they follow the Doctrine of their Pastors and Spiritual Guides 11. Q. Are the Books commonly called Apocrypha any part of the holy Scripture or were all the Books of Divine Scripture written by the Prophets and Apostles or by other Apostolick men allowed by the Apostles and do the Divine Scripture contain nothing but truth by reason of the immediate assistance of the holy Ghost afforded to the Pen-men of them A. Thy word is truth John 17.17 The Scriptures of the Prophets Rom. 16.26 Ye are built upon the foundation of the Prophets and Apostles Eph. 2.20 Note The Apocrypha may not be received as Scripture for 1. The Apochryphal books were not received by the Jewish Church as Divine Scripture yet to them were committed all the Scriptures of the Old Testament Rom. 3.2 2. The Apocrypha was written after Malachie the last Prophet so that they could not be written by any of the Prophets and it is evident they were not written by any of the Apostles the Prophet swrote in Hebrew and did prophesie of Christ but these books were not written in Hebrew nor do they propose any Testimony or prophesie of Christ whereas all the Prophets speak of Christ Luke 14.27 Act. 10.13 3. The Apocrypha Books were not received as Divine Scripture by the primitive Christian Church as the ancient Fathers plainly testifie 4. These books are not cited and quoted by Christ and the Apostles as the books of the Old Testament are frequently 5. These books contain some things erroneous false superstitious and contradictious both to the Scripture and to themselves see Tob. 5.12 Tob. 6.7 Tob. 9.2 judith 9.2 Bar. 6.3 Ecclesiast 46.20 2 Maccab. 14.42 c. 2 Maccab. 12.9 2 Maccab. 12.42 43. c. Note Some of the Apocrypha the Church doth read for example of life and instruction of manners but it doth not apply them to establish any Doctrine 12. Q. Is the corruption of nature it self and all the motions of it truly and properly sin even in those who are regenerated hath concupiscence and lust of it self the nature of sin though a man doth not consent to act and fulfill it A. I had not known sin but by the Law I had not known lust except the law had said thou shalt not Covet Rom. 7.7 With the mind I serve the Law of God with the flesh the law of sin Rom. 7.25 Lust is not of the Father 1 John 2.16 The flesh lusteth against the Spirit c. Gal. 5.17 Note The Apostle in Rom 7. more than once calls concupiscence or lust sin and that not only because it is from sin and inclines to it but also because it is contrary to the law of the mind and lusteth against the spirit in which thing the true nature of sin doth consist viz. in non-conformity to the Law of God Note If concupiscence were only the punishment of sin St. John would not have said that it is not of the Father for from him is the punishment of sin Note The motions of the mind to evil are of three sorts 1. Such as are rejected as soon as they arise 2. Such as remain a while and tickle and affect the Soul with some delight 3. Such as both tickle the mind with pleasure and a man doth resolve to put them into practise There is no controversie about the first or third sort but the dispute is about the second sort which indeed are forbidden in the tenth Commandement for what else can it forbid for motions of the first sort are not sinful and motions of the third cause are forbidden in the other Commandements as is evident by our Saviours exposition in Matt. 5. Note The Papists deny concupiscence and the lusts thereof to be sin because otherwise their other errours are not defensible their doctrines of merits of perfection of superrogation yea they are so blasphemous as to say that concupiscence and the lusts thereof are so far from defiling the Soul that they make the operations of it more meritorious and if so then our actions are more meritorious than the actions of our Saviour Christ who had no manner of corruption or lust in him to wrestle or strive against the will of God 13. Q. Are some sins Venial that is so small that they do not deserve or bind over to the wrath and curse of God and everlasting death A. Cursed is every one that doth not continue in all things written in the Law Gal. 3.10 Whosoever shall keep the whole law and offend in one point he is guilty of all Jam. 2.10 The wages of sin is death and the gift of God eternal life Rom. 6.23 so Rom. 6.16 Note The Apostle saith all sin deserveth death that is everlasting as appears by the opposition of life everlasting which the Apostle joyneth in the same verse Note without this filthy distinction of sins venial and mortal the Popish doctrine of a regenerate mans perfect keeping the whole law and so meriting a heaven falls to the ground and it is the less wonder that some debauched persons turn Papists when they precisely mention drunkenness as one in their Catalogue of veinal sins Note The ground of this Popish mistake about sins venial is that they take the measures of sin from the Act which is finite and not from the Object which is infinite so God offended by it Now this must needs be a false rule for so no sin would deserve infinite punishment but all sins would be venial for all sin is finite in it self and yet becomes infinite in merit because it is committed against an infinite God 14. Q. Must we disavow all communion with and separate from the Church of Rome in their Idolatrous worship or is Idolatry a sin not so heinous but that it may stand with the fellowship a Christian ought to have both with Christ the Head and with his
the true Sacraments 45. Q. Doth the efficacy and being of the Sacrament depend upon the intention of the Priest or Minister A. Neither is he that planteth any thing neither he that watereth but God that giveth the encrease 1 Cor. 3.7 Notwithstanding every way whether in pretence or in truth Christ is preached I therein do rejoyce Phil. 1.18 Note The Ordinances of God depâ—â—â— not upon the holiness or intention of 〈◊〉 person that doth administer them but on the work of the spirit and the word 〈…〉 institution containing a precept for the 〈◊〉 of them and a promise of benefit 〈◊〉 them Note The Papists holding the intentiâ—â— of the Priest to be necessary to the makiâ—â— of a Sacrament hang their faith and salâ—â—tion upon great uncertainties they h 〈…〉 they cannot be saved without Baptism thâ—â— Baptism is no Baptism if the Priest did nâ—â— intend to make it a Sacrament How caâ— a Papist be sure of the Priests intention thus they hang their salvation upon thâ— meer will of an impious Priest They can be sure that they have any Sacraments oâ— Priests among them I must be certain thaâ— he is a Priest that Consecrates and that hâ— hath an intention to make a Sacrament but how can I be sure of this how can be sure of his Priesthood For I must firsâ— be assured of the Priesthood of him thaâ— Baptized him and of the intention of the Bishop that ordained him and of the intention of the Archbishop that ordained that Bishop which is impossible for me so that according to their own principles they can have no certainty that they are Christians 46. Q. Do the Sacraments confer grace by the meer work done the meer Sacramental action So that there needs no preparation qualification faith or devotion in those who receive A. Baptism doth save not the putting away of the filth of the flesh but he answer of a good Conscience 1 Pet. 3.21 Let a man examine himself and so let him eat of this Bread and drink of this cup 1 Cor. 11.28 Note The Papists teach that the Sacramental signs as water in Baptism c. have in them inherent power and vertue to work and produce grace as physick to cure fire to burn and that the Sacraments do always confer grace in the very moment of time when received But this is most absurd and false For 1. It is injurious to God for he only who made the heart can sanctifie it for the cleansing of the Soul by grace infused is of the same nature with Creation 2. It is plainly contrary to the Doctrine of the Apostles in the forementioned places 3. The Sacramental signs touch not the soul For instance water in Baptism toucheth not the Soul therefore cannot work grace in it 4. The word preached doth not profit without faith therefore much less Sacraments 5. Did the Sacrament conferr grace upon Judas did Simon Magus receive grace by Baptism doth not St. Peter say the contrary Act. 8.13 with 23. 6. The Scripture ascribes grace to God only as the immediate worker of it in us 7. If there be seven Sacraments and they confer grace by the meer work done it is strange that the Papists should have no more grace having so many and so efficacious Sacraments Note We grant the Sacraments are not meer signs but efficacious to work grace if they be rightly used we say 1. They are efficacious not by the meer work done but by the power and operation of the spirit 1 Cor. 12.13 Matth. 3.11 As Elishas bough made Iron to swim Moses Rod divided the Red Sea not by inherent force in it self but by the power of God 2. The efficacy of the Sacraments is not tyed to that moment of time wherein they are administred John 3.8 3. They become effectual means of salvation to such only as by faith receive them Mark 16.16 47. Q. Is water the only visible substantial sign to be used in Baptism A. I Baptize you with water Math. 3.11 Can any forbid water that these should not be Baptized Act. 10.47 Note The Papists use Salt Oyl and Spittle with many superstitious Ceremonies additions to the institution of Christ in Baptism King James of famous memory in his Apology hath these words The Queen my Mother at my Baptism although I was Baptized by a Popish Archbishop sent him word to forbear to use the spettle in my Baptism which was obeyed being indeed a filthy and apish trick Her own very words were that she would not have a Pockie Priest to spet in her Childs mouth 48. Q. Are all that die without Baptism undoubtedly damned and shut out of Heaven A. Baptism doth now save us not the putting away of the filth of the flesh but the answer of a good Conscience 1 Pet. 3.21 Mark 16.16 Note The Papists teach that all unbaptized are damned this is false for then 1. The penitent Thief could not be saved conrary to Luk. 23.43 2. Innumerable Infants must be damned for the neglect of their Parents a cruel uncharitable censure contrary to Gen. 17.7.1 Cor. 7.14 Rom. 4.11 Math. 19.14 Note Not the meer want but the contempt of Baptism is damnable Luke 7.31 The holy Ghost may be had without Baptism so it be not contemned therefore Salvation also Act. 10.47 Note John 3.5 is not to be understood of material water but rather of the sanctifying grace of Christ whereas water in Baptism is a sign The words of our Saviour are not properly of the external Sacrament more than John 6. Of the other Sacrament except ye eat the flesh of the Son of Man and drink his blood ye have no life in you whereas all Infants are excluded from that Sacrament and consequently should be excluded from eternal life if the words were meant of the outward Sacrament It is a true rule in Divinity given by the ancient Fathers that the visible Sacrament is then supplyed invisibly when not the contempt of Religion but some inevitable necessity doth exclude the mystery of Baptism 49. Q. Is the Popish Sacrifice of the Masse a most abominable Idol is Christ offered up as a Sacrifice in the Lords Supper by the Priest Doth the Scripture say that Christ is often offered up as a Sacrifice for us or that he was only once offered up as a Sacrifice for us when he dyed upon the Cross A. Christ was once offered to bear the sins of many Heb. 9.28 We are sanctified through the offering of the body of Jesus once for all Heb. 10.10 Christ after he had offered one Sacrifice for fins for ever sate down at the right hand of God Heb. 10.12 By one offering Christ hath perfected for ever them that are sanctified Heb. 10.14 Christ hath once suffered for sins that he might bring us to God 1 Pet. 3.18 Note The Papists say that in the Lords Supper the Minister is a Priest properly and doth offer up Christs body and blood as a Sacrifice to God for obtaining the pardon of