the Scripture yea a dexterous comparing of one place with another with a prudent use of the judgement and commentaries of such as have written thereon though not implicitely to rest upon them Qu. Buâ— hath not the Scripture so various senses as necessarily requires a living and visible Judge to decide when to take it in a literal or in a figurative sense Ans It concerns the Romish Church to impose divers senses on the Scripture that it may have none at all though we deny not some figurative expressions the true sense whereof must be understood from what is the obvious intent as the scope of such a Scripture not the very words themselves Such as Mat. 5 29. If thine eye offend thee pluck it out Psal 91 13. Thou shalâ— tread upon the lion and the dragon But it is most clear 1. That one true and genuine sense the Scripture only hath from the words rightly understood which is the literal sense and thence only Arguments can be taken to prove any truth 2. That in truths necessary to Salvation is no thing figuratively expressed but what is with greatest plainnesse to the discerning of all held forth 3. What the Romish Church pleads for of an Allegorick Moral and Typical sense they are no different senses of the Scripture but a different application and accommodation of one and the same Scripture divers ways in the use whereof much caution and sobriety is needful and though a necessarie respect is to be had always to the Type and the thing Typified yet even there is the sense still one and the same SECT IV. Qu. HOw know you the Scripture is of God or can be infallibly sure of its Divinity but by the Church and its Testimony Ans We deny not this to be a peculiar motive and inducement for a high and reverent esteem thereof and a ministerial help to our Faith though with no authoritative Dominion over the same But 1. The Scripture is known by its own light and these expresse Characters and marks of Divinity it bears which convincingly shew whose it is so as the meanest Christian may know this without any humane Testimony 2. There needs also the inward work of the Spirit to beget a firm and through perswasion thereof upon the Soul Qu. But how do you know you perceive such a light in the Scriptures as you speak of Or can make it appear to others that you are not deceived therein Ans None will distrust their own eves though by no Arguments they can perswade those who are blind that they really behold so excellent a light as the Sun But it is strange and absurd to demand a reason of Sense or for a blind man to require him who seeth to prove unto him by Argument that he certainly sees and beholds such things Qu. Is not this torun in a round and circle from the Scripture to the Spirit from the Spirit again to the Scripture when thâ—s you know by the Spirits revealing the Scripture to be the Word of GOD and that revelation to be true by the Scripture Ans No ground is here for any such challenge 1. Because we admit no private or particular Revelation of the Spirit to assure us of the Truth different from what is revealed in the Scripture it self 2. It can be no circle when it is so clear the Scripture and Spirit mutually prove one another by different wayes and not in the same manner for it is by way of Argument that the Scripture proves the certainty of the Spirit holding out such truths whence we know how to discern the Spirit but effectively and as an instrument doth the Spirit prove the Scripture by enabling us to see that marvelous light which is therin 3. As hath been already cleared there are Arguments of another nature and independent on the Testimony of the Spirit by which the Divinity of the Scripture can be solidly known and demonstrated Qu. Can you know the Scripture is Canonical or that these Apocrypha Books which Protestants reject are no part thereof without the Churches decision Ans We know 1. That these were never acknowledged in the Canon of the Scripture by the Jewish Church before Christ to which the Oracles of God were committed nor read and expounded in their Synagogues as their most Ancient Writers and of the greatest credit amongst them witnesse 2. They were not written in Hebrew the language of the Church before the coming of Christ in which all the Books of the Old Testament were generally written 3. Though with that severe caution was the Ancient Church careful to keep the Scripture so as the number of the verses letters thereof was most exactly reâ—koned and lookt to yet none of these Apocryphal Books was ever received or admitted by them 4. By the Primitive Church after the Apostles such were not owned in the Canon of the Scripture though by some allowed to be read for instruction of manners 5. They are convict of notorious falshood in many places both of Doctrine and History which all may see repugnant to Truth and the Analogy of Faith Qu. Bus what certainty can be on the credit of a Translation that all know to be fallible Ans Nothing can be more for moral assurance when it is so clear 1. That the truth of our translations though in divers times and different Languages yet all agree in the maine and substance 2. That solide relief is at hand to go unto the fountains themselves the original Languages and see with their own eyes if the Translations thereof be not faithful and true which by a little pains and diligent use of helps for such an end is in our power to attain 3. It is not on naked words but on the clear and genuine sense thereof in whatever Language held forth that we found our Faith nor can any deny the Scripture truely rendered in English to be the Word of God though not in the very same Characters in which the Prophets wrote the same 4. These evidences of the Scriptures Divinity that it enlighteneth the eyes and converts the Soul with its Authority over the Conscience we know to be no less discernably and convincingly witnessed in mens vulgar Language through all ages than in the Greek and Hebrew SECT V. Qu. IS the Scripture of a sufficient foundation of Faith for a private Christian which according to the Romish Doctrine must have its Aâ—thority from the Church without which it can be no Scripture nor Canonical Ans They are indeed concerned to put down all Divine Record that they may be alone Judges in their own cause But we know 1. That the Apostolick Church had no such claim 2 Cor. 1 24. Not that we have dominion over your Faith 2. That they did bound their Authority within the limits of the Scripture Gal. 1 8. Though we or an Angel from Heaven preach another Doctrine than that we have preached to you let him be accursed 3. Thus should the
Churches witnesse be of greater credit and weight then the Word of God 4 There is no Authority even the Romish Church can pretend to but what they plead from the Scripture therefore it cannot be dependent upon the Church 5. Should this be admitted the Christian cause were lost in contending against Atheists and Infidels nor any possible access to convince these for what could that Argument of the Church's Authority be to them who own no such thing 6. If on this the Scripture be admitted our Faith should then resolve on the Testimony of men and be but a human Faith Qu. But must every private Man be his own Judge and not the Church to put what sense he pleaseth on the Scripture Ans It is clear 1. That there is a private judgement of discretion the meanest Christian hath to know and discern the Truth that his service may be Reasonable service Rom. 12 1. And his Faith a rational act For every man must prove his own work Gal. 6 4. 2. We deny not a publick and ministerial judgement to the Church which in greater and lesset Synods may be passed where Pastors Elders are assembled by the ordinance of Christ though here no blind obedience is imposed since this only can be according to the Law and in pursuance of it not above it But to the Holy Ghost alone can a Supremacy and a Soveraignty of judgement in matters of Faih belong Since There is but one Lawgiver who is able to save and destroy Jam. 4 12. And no power against the truth but for it 2 Cor. 13 8. Qu. Are we not called to hear the Church Mat. 18 17. and implicitely rely on its sentence Ans That command hath respect to Church-censure and against contumacie but to impose no implicite obedience or subject the Scripture Authority to Men When it is so clear 1. That the furthest observance of the Apostle was to be such as might not go without these bounds Be ye followers of me as I am of Christ 2. This were to divide Faith and Knowledge from one another and an express contradicting of that 1 Pet. 3 15. To be ready to give a reason of faith within us to every who demands 3. Thus Men might be saved without believing there is a Christ and the Gospel 4. Thus many were under a necessity to live and die Infidels if they must only hear what the Romish Church sayes not read the Scripture themselves who in some remote parts of earth or by a close imprisonment may be shut up so as they can have no possible converse with that Church SECT VI. Qu. IS there no Supreme Visible and Infallible Judge placed in the Church upon whose decision we may securely rest in all matters of Faith and Conscience Ans This Article is indeed of great weight to the Romish Church so as their whole interest seems to stand or fall accordingly But it is clear 1. They must bring another Bible than the Old and New Testament to prove this or let us see the least Commission and Warrant for any such Judge there as they plead for 2. It is contrary to the command 1 Thes 5 21. Prove all things and hold fast that which is good 3. None can deny the Apostles were fallible though not in their Doctrine being therein immediatly inspired by the holy Ghost when so ignorant of the Death Sufferings and Resurrection of Christ and it is sure Peter was far from this Infallibility when he denied his Master and after he was confirmed and had that assurance given that his Faith should not fail which is one great foundation of the pretended Romish Infallibility when Paul withstood him to the face Gal. 2 11. 4. This power doth the Pope challeng over the Gentiles as being Peter's successor when it is clear that Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost and Peters own consent Rom. 11 17. Acts 13 2. Gal. 2 9. 5. And do not all know what decrees of Councils have been against Councils and Popes against Popes Qu. Is not Peter that Rock on which Christ promised to build the Church Mat. 16 18. Ans It is manifest that by this was expresly meant the Doctrine and Profession then made of Christ's being the Son of God yea that the same power given to Peter was in as expresse termes given to the rest of the Apostles Mat. 18 18. Ioh. 20 22. And where it is said Ye are built upon the foundation of the Prophets and Apostles Eph. 2 20. no difference is in the least put betwixt Peter and the rest yet here is the great foundation of their Church Qu. Does not this prove such an Infallibility that the Church is the Pillar and ground of Truth 1 Tim 3 1â—â— Ans This was not said of the Church of Rome or evince her peculiar claim thereto beyond other Churches But here clearlie is shewed the stability and fixednesse of the Christian Church unto which the Oracles of God were committed and no possible reasoning thence for an Infallibility to any Church on Earth Qu. Is there nothing from the Scripture to shew a difference betwixt Peter and the rest of the Apostles as to his Presidence and that the Monarchie of the Church was established in his person Ans We find this was expresly prohibited by Jesus Christ to the whole Apostles without exception that no such absolute Authority should be by any of them claimed Mat. 23 10 Be ye not called masters for one is your master even Christ But if any shadow were for this It might seem more applicable to Paul when he saith Besides these the care of all the Churches came upon me 2 Cor. 11 v. 28. If this had been said of Peter the Romish writers would have made a strange noise as if they had found one demonstration for all to secure that interest SECT VII Qu. CAn the Scripture be a sufficient Rule of Faith and sufficient to decide controversies in the Church without the help of unwritten Traditions Ans It is 1. Because the alone way for being saved is in following what is written there Ioh. 20 31. These things are written that you may believe that Iesus is the Christ and that believing you might have life through his name 2. It is a full and sufficient Rule containing all things necessary both to believe do 2 Tim. 3. 15. From a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Yea it is there shewed to be Profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 3. It is expresly against the Scriptures to impose any humane Traditions on the Church for subjecting our Faith thereto Deut 4 2. Thou shalt not add to the words which I command thee Qu. But doth not the Apostle command to hold fast the
is clear 2 Cor. 5 21. Qu. Is not Heaven held forth is a Reward so as our works do merit by bargain and covenant Mat. 20 12. Ans No reward of debt can be found there as that which is in strick Justice due but to shew it is only of Grace and no proportion betwixt that which is given and their working We see these who came in at the last hour had the same measure with them who had wroâ—ght all the day Math. 20 9. Nor can any Merit be in that claim and reckoning the greatest labourer must still say when he hath done all that he can That he is but an unprofitable servant Luke 17 10. Qu. Is it not promised Rev. 3 4. That some shall walk with Chrest in white because they are worthy Ans There it is clear the Lord doth account them so whom he hath accepted in his Son and for whose sake alone it is 1 Cor. 4 7. For who makes thee to differ from another and what hast thou which thou hast not received then if thoâ— didest receive it why dost thou glory as if thou hadst not received Qu. Is there no necessity of works here even in order to salvation Ans We know 1. This is the way in which God hath commanded us to walk for our attaining Salvation 2. Though they be not causes of our Justification yet they are necessarily required in the subject and person justified as the inseparable fruits of justifying Faith by which it is made evident to others Jam. 2 16. 3. They are of singular use for a Christians comfort and assurance 4. They bring much honour to God Joh. 15 8. But it is sure nothing can be more clear than the Doctrine of the reformed Church is in asserting this SECT X. Qu. IF there be no humane Satisfaction and Merit what safe adventuring can be on the overmeriting of some for others and that Treasure in the Church of Romes hand from the works of Superrogation whereon their Absolutions and Indulgences depend Ans So horrid an Imposture may let us see what it is to be given up unto strong delusion When it is so clear 1. That the wise Virgins could spare no oyl out of their lamps to others Matt. 25 9. 2. That Every one must prove his own work and bear his own burthen Gal. 6 6. 3. If we credit the fulnesse of Christs Satisfaction and its Infinite value as the Scripture holds it forth Heb. 10 14. Who by one offering hath perfected for ever those who are sanctified and Heb. 7 25. That he is able to save to the utmost then no use can be alledged for this supply of humane Satisfaction 4. Let men but exercise Reason and consider how this possibly can be known that such an overplus of Merit is sure or more than they need themselves and where any Rule can be found which the Scripture never shewed how to apply the same or in whose hand this trust is to be put Qu. Is not the Satisfaction of Christ only for the guilt of mortal sins and to free us from eternal punishment but not of temporal therefore we see a filling up of what is behind of the Sufferings of Christ for his body which is the Church Col. 1 24. Ans 1. It is clear that Jesus Christ made a perfect reconciliation for sin Dan. 9 24. John 1 29. And no mite left for us to pay by him who answered the full price 2. What the Apostle there shews none can aver was of Christs expiatory sufferings but to shew that as his sufferings were the price of our Redemption so were they a seal and witness to the truth Joh. 18 37 In which respect the Saints also have their share in all following ages to fill up the sufferings of Christ in his body which is the Church as a testimony to the Truth which the great Witness himself did seal and confirm with his Blood who before Pontius Pilate gave a good Confession Qu. Yet may not this warrant such plenary Indulgences and Absolutions of the Romish Church and a power to apply the Merit of others which is so express Joh. 20 23. Whose soever sins ye remit shall be remitted Ans It is a sad commentary destroying the Text which here hath respect to Church-Censures and is to shew what Authority the Ministers of Christ are cloathed with and impowered by their Masters commission to declare sinners bound or loosed from their sins according to the validity of that declarative sentence thus ensured as they follow that rule for the same in the exercise of Church Discipline but not the least ground is here for such plenary Indulgences they pretend or to absolve and relieve Souls out of Purgatory SECT XI Qu. IS there not clear ground for the Doctrine of Purgatory whereon a great stress of many of the Romish principles visibly lyes that though there be an acquittance from eternal death for the truely penitent yet is there a place after this life where they must for a time be tormented and suffer these pains of Purgatory to expiate venial sins which their Prayers and Pennances here could not do Ans The Scripture hath revealed no such thing but thence it is clear 1. That sin by the Blood of Christ only can be expiated and is his alone work who hath purged our sin himself Heb. 1 3. 2. That forgiveness from the Lord to those who repent is with no reserve of venial sins or a temporal punishment for such to satisfie justice Ezeck 18 22. All his transgressions which hath committed shall not be mentioned Heb. 8 12. I will be merciful to their unrighteousnesse and their sins and iniquities I will remember no more 3. From the Scripture we can know only a two fold state of men after this life Joh. 3 36. And two wayes that accordingly lead thereto Matth. 7 14. Strait is the way that leadeth unto life and the way to destruction broad The Apostle sheweth that no middle place is betwixt the Saints being vncloathed and cloathed upon 2 Cor. 5 1 2. 5. The unconverted Theif found no Purgatory by the way who had no Pennances nor Church Indulgences to lead him by the same if the Infinite Merits of Christ were not sufficient for all In a word this doth manifestly charge God with Injustice as exacting double satisfaction for sin one from Christ the other from the sinner Qu. But doth not the Apostle shew there is a being saved yet so as by fire 1 Cor. 3 15. Ans Nothing can be more plain if any read that Scripture than that there is a figurative expression and the same with verse 13. The fire shall try every mans work Which none can expound to be Purgatory but that not without temporal loss so as to have their work burned these shall escape Qu. Are not some venial sins which a temporal punishment may be sufficient to expiat and therefore such paines do follow sin here as might evince a Purgatory after this
it Qu. Is it not lawful to make an Image of Christ who is truly Man for keeping up the remembrance of him in our Worship Ans We may not 1. Because it is expreslie forbidden to frame unto ourselves the likenesse of any thing in Heaven where the blessed body of Christ now is 2. Since both natures in him are inseparable this were to fix a representation in our mind of his manhood only dividing it from his Divinity and thus give a manifest advantage to Arrianism 3. Nothing from the Scripture giveth the least shew of any shape or lineament of his Body to let us see that under no visible Image we should seek to represent him 4. The true portraicture of Christ crucified we have set before our eyes in the Gospel and administration of the Sacraments as is clear Gal. 3 vers 1. Qu. Yet is there not safe ground for the worship of Angels of the Virgin Mary and of the Saints since this is not directed unto them as unto God but in a lower degree Ans God alone is and ought to be the object of Religious Worship which in no degree can be given unto any creature whatsoever as is expresse from the Command Matth. 4 10. Thou shalt worship the Lord thy God and him only shalt thou serve 2. All worshipping of Angels is forbidden Col. 2 18. Rev. 10 10. 3. Since Religious Worship is due to God alone we may in no degree give it to the Virgin Mary or the Saints since there is but one Mediator Jesus Christ 1 Tim. 2 5. Yea this were so far to put them in the place of God to provoke his jealousie Exo. 24 14. Thou shalt worship no other God for the Lord whose Name is Jealous is a Iealous God And of this is he in a special way Jealous that none be copartners with him in his Worship Qu. Is there no warrantable use of Images Ans The use of Images is not simply condemned for we find some in the Temple by expresse Command though they were only Typical to shadow out things to be fulfilled under the New Testament there is a Political use of Images also lawful for ornament and to keep up the remembrance of friends some historical and for doctrinal use but none should be set up in Churches or in the least set apart for Religious Worship SECT XVI Qu. MAy not the Worship of God in the publick Prayers of the Church be in an unknown tongue according to the Popish Doctrine Ans You have the Apostles answer to this 1 Cor. 14 2. He that speaketh in an unknown tongue speaketh not unto men but unto God for who understands him In which he shews there can be no visible communion in such an act of worship and lets us see how it contradicts one great end of publick worship that such can have no real and heart consenting therein which is indispensiby called for in that dutie of publick Prayer as we see vers 16. For how shall be that occupieth the room of the unlearned say Amen at thy giving of thanks since he understands not what thou sayest Qu. Is it not enough to intrust Church-guides with this to whom the People makes their Confession Ans We know no such implicite relyance taught by the Scripture but there is no cure where men will intrust both Religion and Reason at once to the disposal of others Qu. Yet is there not a necessity of some Implicite relyance on these since according to the Romish Doctrine none can be assured of his own Salvation but what he hath on the assurance of his Priest and Confessor Ans Nothing is more clear than a Christians accesse to be assured of his being in the state of Grace and that he hath passed from death to life 1 Ioh. 3 14. Upon these grounds 1. Because a rejoycing in the hope of the glory of God is attainable here as the Apostle sheweth Rom. 5 vers 2. 2. That by the works and evidences of Sanctification a most firm and infallible assurance is in this life given to the Saints 1 Ioh 3 18 19. Let us not love in tongue neither in word but in deed and truth and hereby do we know that we are in the truth and shall assure our hearts before him 3. By the testimonie of the Spirit witnessing with our Spirits That we are the children of God Rom 8 16. 4. By that earnest of the Spirit in our hearts whereby we are sealed unto the day of Redemption Eph. 1 13 14. 4 30. Qu. Is there no ground for that Article of the Romish Doctrine that under pain of damnation there be a Confession of the most secret sins of men yea their very thoughts so far as they can remember unto the Priest according to that James 5 16. Confesse your faults one to another Ans We see as much ground from this to confesse to the people as to the Priest nor doth the Scripture warrant any such thing but this assurance have we that He who confesseth and forsaketh his sins shall find mercy Prov. 28 13. Which none will deny is there meant unto God nor did the Saints in Scripture know Auricular Confession I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal 32 5. Though we deny not the duty of publick Confession in the case of publick and scandalous sins but if men shut not their eyes nothing but a politick interest is here to be thus on the most hid and close counsels of men by such a pretext to keep the Conscience under awe SECT XVII Qu. BUt how should that plea be answered which the Romish Church hath to prove their Religion from its unity universality and an uninterrupted succession Ans It is I confesse strange and astonishing when so clear 1. For her Unity That besides what known differences they are at amongst themselves in many Doctrines they are visibly divided about the very foundation of their Faith and Infallibility of their Church whether it resolve on the Pope alone or on the Pope and a Council or that late found-out Rule of Oral Tradition 2. For an Universality it is easie to know how much more than the one half where the Christian Faith is embraced through the World doth not at all own the See of Rome And 3. For that Succession of their Church and uninterrupted line of Popes they will not themselves debate how there have been â—hree Popes at one time yea by what horrid means some of them got up to that throne as their greatest Writers are forced to confesse Qu. But is the Apostacy of that Church such as there is no safe union with it nor hope of being saved in their Religion Ans If Rome be that spiritual Babylon Rev. 18 4. as is there most evident then is the command peremptorie to come out of her leâ—t being partakers of her sins thâ—y be partakers of her plagues yea such a threatning we may read Rev.
what pretext so ever for any to be Popish Nor is it strange that after such abused light hell becometh now more hot and more inevitable than before whilst so much of the Christian World who own that name and Profession do shut their eyes and ears at so clear and distinct a sound from the Scripture seemes to roll over all certainty hereof to the decision and irrevocable Sentence of the Great Judge CONSID. II. SEcondly Can it be in the dark this day if this be not upon Choice that the great interest of the Reformed Church in contending against Popery is a most express appearance and contending for the Truth of Christianity and Doctrine of the Scripture delivered to us in the Old and New Testament And is so discernable upon these great Heads 1. That there is but one Mediator betwixt God and Sinners against such direct opposition thereto in the Doctrine of the Romish Church that brings in a plurality of Mediators and the Worshipping of Angels and Saints departed for that end 2. In behalf of the reality of Christs humane nature which by the Doctrine of Transubstantiation is subjected to have a new created being in their consecrated Hostia at each time every where at the pleasure of a wretched man which is in effect a most express denying of his blessed body to be humane and finite 3. It is clear how expresly concerned the Protestant Church is in opposition to Popery to contend for the reality of Christs death and suffering for his Elect. And that this time is come and past no more possibly to be repeated again wherein he once appeared in the end of the world to put away sin by the sacrifice of himself Heb. 9 26. And by one offering hath for ever perfected them that are sanctified Heb. 10 14. Against that horrid blasphemy of the Mass which they own as a repeated offering of the blessed body of the Redeemer by the hands of the Priest unto God as a Propitiatory sacrifice for the living and the dead which is so evident a subverting the foundations of Christianity and to make void the infinite value and efficacy of the death and suffering of Christ once offered and for ever in behalf of his Elect whilst they thus own a continued offering of his body which as the Apostle shewes Heb. 9 25. that if Christ had offered himself often he behoved to have fuffered often 4. And is it not clear that great interest of truth the Reformed Church is now pressed to appear upon against Popery is the Doctrine of Christ delivered to us in the Scripture as that whereon we must found and resolve our faith and not the Authority of men which they so expresly oppose and deny so as it is no less than the Christian cause and quarrel for which all who loves the truth are called to contend and that we should not be berest of that blessed infallible rule and standart of truth by those whose great aime is to have it denuded of all Authority but what is precarious and dependent on them nor to be so much as intelligible and to have an articular voice until they cause it speak and put what sense thereon they please CONSID. III. THirdly It may be astonishing and is surely one of the greatest depths of the Judgment of God this day to see what of the world with their own consent is subjected to so visible and notour an imposture as Popery is whilst such as it would seeme not conceiveable how men can exerce reason and not as in a deep sleep and have this hid from their eyes the obvious deceit and imposture of such a way where no Religion but a compound of humane Policy with their own private interest and gain is wholly intended About which I shall offer I hope I may with some confidence say it 's for the truths sake a short touch here at in some undeniable justances 1. None will debate how this way is framed for such an interest that there may be a gâ—aunt and allowance from the Pope for any sin and to transgress the express Lawes of the great Lawgiver yea this put to sale Oh what a strange device that for money men may have a liberty to destroy themselves Whilst on the other hand nothing is followed with more severe threatnings then an absolute subjecting â—o their arbitrary Commands so that one may safely disobey the holy God and this with a warrant but not the Pope and his Clergy under the hazard of condemuation 2. That such a stock and treasure of merites should be in keeping by the Romish Church and under their trust to dispose of as a thing deposited into their hand by such who had more than enough for themselves to serve for the use of others And thus at their disposal to give out thereof to satisfy divine Justice for those who have not sufficient merite of their own this only being necessarily provided that these who get a share of such a treasure compense it by somewhat equivâ—lent and buy it ere they have it but herein could they never resolve the world how to be sure if these merites were truely more than such whose they were needed themselves or how they came into their hand or was intrusted by them to apply or if their strength be not long since spent and exhausted by so long continued application in such innumerable indulgences given out of that treasury Oh! what a deplorable contrivance is here which I confess should be owned as one of the greatest Master pieces of cheatry as ever the world knew if it were only to cheat men of their purse but this goes further to those great interests of the immortal soul and yet so many will not see the visible intent of this trade and merchandice that it is indeed the merchandice of the souls of men so expresly foretold by the holy Ghost Rev. 18 13. 3. Their taking on them to change the condition of the dead and ensure to their friends the happy estate of their soul upon some large offerings to the Church for this As likewise that respect and veneration they require from men to the reliques of the Saints deceased whereto they ascribe such power both against fin and for healing diseases of the body yea most of these pretended reliques such as must necessarily plead some extraordinary miracle to be wrought for their continued preservation that thus they may with confidence perswade the world their having some bone or scull of the Apostles Primitive Saincts to be still seen if any have a heart to give a price for it 4. That the Romish Pope is the true Successor of Peter and thus Christs Vicar as they tearme him upon the earth which men must needs take upon trust with an implicite faith from such whose preferment and gain in the World should be other wise ruined if this be not taken off their hand whilst yet it is so undeniable at what a strait they are
discovered and all to be an imposture confessing the same her self with the whole manner of it so as the evidence thereof did enforce the Archbishop of Lisbon with the Inquisition to make some shew of condemning her as is printed at Seville 1589. but the discovery came too late of this or rather too soon for their interest after the relation of her Miracles had gone a broad These instances I only here touch of which so many else are known to the world that it may be seene on what signes and lying wonders this party leanes for the support of their Doctrine which may not abide the light of the Scripture But oh It may be sad and amazing in this day when the truth is so clearly shewed forth how so much the World seemes to have lost all sight and impressions thereof yea turned at that rate Atheistical to be thus imposed upon for subjecting to that way where the baite cannot be more discernable then the hook and where men must quite both Religion and Reason at once in getting such a stile as this of a Roman Catholick CONSID. IV. FOurthly Whilst this strange sight we have this day before us of the Romish state and Hierarchy with that peculiar frame and mould it is cast in so different from other Kingdomes of the world of such numerous orders and degrees resolving in one Monarch and head the man of sin after whom the world so long hath wondered Let us but seriously also consider what true account antiquitie on which they so much lean gives of this way 1. How clear and noture even to admiration is that discovery so many ages past of this Adversary his shape the way and manner of his appearance and so expresly foretold by the holy Ghost as we now see with our eyes in the event when upon no principles of Reason or the least of visible appearances such future emergencies could ever been foreseen or have entered into mens thoughts that it may be demonstrably evident to all this only could have been revealed by him to whom all his works are known from the beginning 2. As the Scripture shewes that early rise this mystery of iniquity had and its beginning to work with the first dawnings of Christianity though then more undiscernably and under ground This we may know also under whose hand this monstruous birth was most ripened and brought forth to a more Publick View of the World to wit that horrid and vile wretch Phocas who then usurped the Empire and conspired against his Master Mauritius and as all Histories of that time shewes what a plague and judgement from the Lord he was to the world so as it s related of a holy man who then lived after much wrestlings in prayer with God with some serious enquiry why such a vilewretch had been set up over the Empire got in a strange mâ—nner this answere quia non inveni pejorem Yet this cruel and brutish man Phocas as the Popish writers themselves are forced to confess was he for whom Gregory the great by his legate doth so congratulate his advancement as he summonds the Angels and all the Saints in heaven to rejoice therein After whose death the succeeding Pope Boniface did so far insinuate on this Emperiour as to divide him from the Greek Patriarch and obtained the granting of that Chartour upon which their pretended right stands to be universal head and Bishop of the Christian Church a very obvious suteableness being here for one bloody usurper as this was who rose upon the assasination of that good Emperour and his Children to make thus way for another nor a fitter mean could have been found to help the man of sin to his throne than this Phocas for which see Baron 81. an 603. art 3. 3. It should be remarkable that concurrance of things was then for the more full discovery of this Adversary and of his being revealed to be that man of sin shewed by the holy Ghost 2 Thes 2 3. when their own greatest writers are enforced to tell since this could not possibly be hid how from the eighth Century and several ages after such as exerced the papal power were for the most part so many prodigies of wickedness in their time that those Histories seemes to want words to express the horrour and abomination of such as were Popes for which let any but read Platina himself lih 5. upon Benedict the 4. and many others of their lives where he shewes how they were become such as laying aside all divine Worship like cruel tyrrants did exerce their malice in the world but that some of them lived not long God taking them away as so many Monsters of men but more fully doth Cardinal Benno speak to this yea Baronius also in his Annales Tom. 10. how it was then known their ordinary use of Magick consulting with the Devil and giving themselves over to these horrid Villanies as no heathen records almost give such an account And which are Baronius his own words though one of the greatest friends to the Popish interest that such was the face of the Romish Church as Sees were changed Bishopricks and Church offices given at the pleasure of the vilest Strumpets that then bare rule at Rome Now this is that true antiquity they have to boast of to the world and of those Popes whose infallibility in all matters of faith they would perswade men to rely on 4. How undeniable is it from those times when the Romish Hierarchy once began to ripen to its height what sorest plagues did thus follow and break in on the Christian world yea what an inlet of grossest ignorance was therewith not only of divine things but of all humane literature and morality as from the concurrance of histories then is clear that with the several steps of the advance of the Popish grandour and power the world did gradually turne worse yea and in a strange manner became barbarous rude and savage so as both Baronius and others of their writers who they know intended no reflection upon their way further then necessity enforced them to speak shewes such was the face of those times as it was a matter of suspition to know the Greek language but to have any knowledge of the Hebrew was no less than heresie yea calleth them infaelicissima luctuosissima Romanae Ecclesiae tempora and that these and following ages were such wherein all things both humane and divine were in visible confusion 5. And is it not noture to all who consults the Church records what a flood not only in dissolutness of practice but Atheisme in Principles did remarkeably then break forth on the Christian world with that advance of the Romish interest towards its height so as those who were serious in the matters of truth were almost brought to a questioning of the whole of the Gospel and any sound founding of their faith in the matters of God whilst Religion seemed to be almost lost in fabulous traditions