and without Christ can do nothing Iohn 15 5. If you say more speak it out for it will be plain Pelagianism Exhorrations and communications are means to make us willing and obedient It is not in our power to think a good thought as of our selves dare you deny this Why then fall you fondly on us speaking with the Scripture Luke 17. 10. By grace we are saved freely through faith and eternal life is the gift of GOD the reward is a free remuneration and may be without our merits we grant free-will in Augustins sense and Jansenius proveth that this is true liberty by arguments which were never yet answered But we do disclaim Jesuitical indifferencie because it taketh away divire providence the power of grace and setteâ—h up anti-providences from the will of man Because we sin willingly who can deny that we are punished justly Neither take we the Scripture Catalogue from the Iewes but make use of reason testimonies from old Writters universal consent to be a porch for eâ—trie to the knowledge of the numerick controversie and how can you say so of our Catalogue seeing we mantain no book to be Scripture but such as ye allow And are ye not helped by the Jewes herein as wel as we Only we lay that the authority of the Scripture dependeth not on humane testimonie as upon its principal foundation nor yet upon unwritten tradition because divine faith must be begotten by a divine testimonie And we believe the Scriptures authority and truth side lâ—â—ina because the Lord hath spoken it In this true faith must be finally resolved else it is not divine It is a calumny to say we patch the Word seeing we make Scripture the only rule of our faith There be none in the Christian Church who adde such patches to the word of GOD as ye Our Reformation had authority both from Heaven and men on earth The Lawes of the Land can restifie this which are yet in vigor for it and against you And there may be new light in time of darkness which was formerly dimmed or put out which light is the good old light proceeding from the Father of lights If ye condemned this the world should have still continued Arrian when it was over-clouded with it and all Reformation even the Scripture one is unlawful see you not your absurdity here Yea it was prophesied Dan. 12. 4. that in the latter times knowledge should encrease and light also be extended but light without verity deserveth not the name Privat men have the liberty of discerning allowed to them Acts 17. 11. 1. Io. 4. 1. Yea such may have publict spirits and be called to publict employments But what you mean by this I conceive not For the Gospel worship which we mantain hath the consent of all the Scriptures Churches and primitive Fathers as is formerly proved to the full We wish the hearts of all our Pastors may be established by grace that they may be subjected to him who hath the government on his shoulder and by their faith working by love glorifie the chief Shepheard of the stock We will not recriminat ralling for railing but it were easie to shew Ye have a Church composed state-wayes Your policie devouâ—eth all pâ—â—ty Your superstitious vowes against marraâ—ge all chastity Your impeaching of the Scriptures all divine verity Your blind allegiance to the Pope all loyalty Your superstitious buskings all puritie Your worship in an unknown tongue all fervencie Your addition to the one Sacrament and mutitation of the other all sincerity Your universal infallible supremacie all primitive antiquity It is not long since this Reply came to my hand at the first view whereof I intended to take in and discuss arguments proposed by Dr. Vane in that Pamphlet entituled The lost sheep found And these contained in another of the same kind called Presbytries tryall And to survey the other two entituled The Touchstone and Fâ—at lux But finding the substance of all these in this reflecter and that he hath little of his own but maketh malt for the most of their barley by answering this all the foure are macerially answered which a discerning Reader will find to be true Now to close I obtest all who read this Vindication of the reformed Religion to consider the cause seriously without partialitie pride passion prejudice Remember that Iames 2. 1. Have not the faith of our Lord Iesus with respect of persons And the spirit of truth lead you into all truth The spirit of errour and lies be rebuked and resisted by the Lord That a pure offering may be offered to Him from the rising of the Sun to the going down thereof FINIS A POSTSCRIPT Containing an Advertisement and Advice to the Merchants of DVNDIE who travell abroad that they be not ensnared with the fopperies of Poperie AFter the writting of this VINDICATION I judged it expedient to give this word of Advertisement and Advice to such as be called by their affairs to negotiaâ— in Countreys where the Popish worship is only professed and mantained Because many travellers return home from these places as that French fool came back from Rome who passing through Ravenna least he should return empty to his friends gathered in that Forrest a multitude of bees and flees which being closed into a cloath bagge he poured forth amongst his relatives to their prejudice and offence And all they gained by his voyage was made up of stings and buzings So when travellerâ— return from forrain Nations either Neutral Nullisidians or leavened with Popish saperstition what is their purchase Nothing that can edifie any Will ever practical Atheism Gallioeâ— temper or tampering betwixt truth and errour advantage a man at the long runne Not at all These will sting like a serpent more then themselves a wound and dishonour may they have by it but nothing else The hazard which some Travellers tunne cannot be unknown to you For the man who in this City hath become Popish and stingeth some is thought by all that know him to have received the first dye thereof abroad when he travelled thither And although the flecks of that pestiferous malady broke nor forth immediatly after his return till the Carduns Maledictus of prejudice against some fellow Citizens made them appear yet there probably he was first infected Now if he who was gifted above many Merchants catched so sore a back-ward fall abroad that he hath now turned his back on that Church wherein he was born and iostered Have ye not reason with full purpose of heart to cleave to the truth of GOD which can only set you free It is not for nought that our Saviour said to his Disciples Luke 17. 32. Remember Lots wife It is certain that the Church of SCOTLAND is a great eye-sore to Papists and they craftily lay snareâ— to seduce her members at home and abroad Their hooks are feathered with variety of colours and the Convent at Rome de Propagan fide furnisheth many Emissaries who
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
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
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
use of that element ordained by Christ our Lord and joyned with a true faith because the defect of faith doth prejudice the integritie of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that Baptism is a Sacrament instituted by the Lord which unless a man hath received he hath not coÌ„munion with Christ from whose death buriall and glorious Resurrection the whole vertue and efficacy of Baptism doth proceed Therefore in the same forme wherein our LORD hath coÌ„manded in the Gospel we are certain that to those who be Baptized both Original and Actual sins are pardoned so that whosoever have been washed In the name of the Father and of the Son and of the Holy Ghost are regenerate cleansed justified But concerning the repetitioÌ„ of it we have no coÌ„mand to be Re-baptised therfore we must abstaine from this incoÌ„venience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We beleeve that the other Sacrament was ordained of the Lord which we call the Eucharist For in the night wherein he was betrayed taking bâ—ead and blessing it he said to his Apostles Take ye â—at this is my Body and when he had taken the Cup he gave thanks and said Drinke ye all of this this is my Blood which was shed for many do this in remâ—mbâ—ance of me And Paul addeth for as often as ye shall eat of this Bread and drinke of this Cup ye do shew the Lords death this is the pure and lawful institution of this wonderful Sacrament in administration whereof we confess and profess a true and real presence of Christ our Lord but yet such â—â— one as Faith offereth â—o us not such as devised Transubstantiation teacheth For we belive the faithful do eat the Body of Christ in the supper of the Lord not by breaking it with the teeth of the Body but by perceiving it with the sense feeling of the Soul sith the Body of Christ is not that which is visible in the Sacrament but that which Faith spiritually apprehendeth and offereth to us from whence it is true that if we believe we do eat and partake if we do not believe we are destitute of all the fruit of it We believe consequently that to drink the Cup in the Sacrament is to be partaker of the true Blood of our Lord Iesus Christ in the same manner as we affirmed of the Body for as the Authour of it commanded concerning his Body so he did concerning his Blood which commandment ought neither to be dismembred nor maymed according to the fancy of mans arbitrement yea rather the institution ought to be kept as it was delivered to us When therefore we have been partakers of the Body and Blood of Christ worthily and have communicated intirely we acknowledge our selves to be reconciled united to our head of the same Body with certaine hope to be coheires in the Kingdome to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We believe that the Souls of the dead are either in blessedness or in damnation according as every one hath done for as soon as they remove out of the Body they passe either to Christ or into hell for as a man is found at his death so he is judged and after this life there iâ— neither power nor opportunity to repent In this life there is a time of Grace they therefore who be justified here shal suffer no punishment hereafter but they who being not justified do dye are appointed for everlasting punishments By which it is evident that the fiction of Pargatory is not to be admitted but in the truth it is determined that every one ought to repent in this life and to obtaine remission of his sins by our Lord Iesus Christ if he will be saved And let this be the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This compendious and brief Confession of us we conjectur will be a contradiction to them who are pleased to slander maliciously accuse us and unjustly persecute us But we trust in our Lord Jesus Christ and hope that he will not relinquish the cause of his faithful ones nor let the rod of wickednessly upon the lot of the righteous Daâ—id in Constantinople in the Moneth of March 1629. CYRILL Patriarch of Constantinople Courteous Reader thy favour is desired in some escapes of the Press these which are but literal not altering the sense pardon and pass by these which are more gross amend as followeth In Epist Ded. Page 5. Line 10. Read callida l â—0 for way hold Read waxe bold In the Epistle to the Reader p. 8. l. 2 for Church r. Christ p. 16. l. ult for the r. theâ—e p. 18. l. 12. for calumnies r. calamities page 19. line 27. for perswaded read disswaded page 21. line 17. for δ◠r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 26. l. 5. for 17 r. 14. In the Debate p 8. l. 13. for although all r. Apocryphal p 19. l antep del lay p. 33 l. ult r. proceed p. 34. l. 17 for Paliner r. Parmen p 37. l. 21 for a r. the. p. 46 l. antep r. Praxeam p. 48 l. 6. r. conjuncta p. 69. l. 25. for tradition r. citation p. 88. l. 23. r. lament p. 103. l 20. del Thirdly p. 107. l. â— r mortalitate p 121. l. 13. r. were made p. 129. l. 18. r. breasts p. 130. l. 19. for of r. in p. 138 l. 19. r. statue p. 160. l. 9. for according to r. accordingly p 161 l. penulâ— r. non continentur p. 175. from l. 10. to 17. read all that period in p. 177. l. 1. for that r. not p. 234. l. 20 adde or as some 23. p. 268. l 23. r. let them testifie p. 270 l. 25. r. comminations p. 284. l. 17. r in company p. 284. l 5. r. none can In some copies though but in few there will be found these errours in Ep. Ded. p. 2 Peope for Pope p. 3. l. 9. Sacraments for Sacrament l. 20. modestly and humbly for modestie humilitie p. 4. l. 17. underminding for undermining l. 18. teares for tares in pres of the Greek Confession twise δ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any testimonies be repeated that is to be imputed to the Impunger not to the Defender A DIALOGUE Betwixt a Papist and a reformed PROFESSOUR who protesteth against the Errours of Popery written for information of the Simple who love the truth that they be not ensnared by the temptations of the time PAPIST QUESTION I SEEing this Age is so controversall how shall it be discerned who hath the Truth PROTE ¦ STANT Answer A By the Scriptures The written word of God is the only infallible determiner of faith and manners It hath livine Authoâ—ity heavenly Majesty to a right discerner it maketh spirituall impressâ—ons on the soâ—l to it as chief judge on Earth all â—â—â—eals should be made Is 8. 20. To the â—â—w and the Testimony Papists Reply To this Answere a Papist replyeth that it is not satisfying and rendereth five reasons why the Scipture cannot be
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
but Aristocratical Under the New Testament the Lord appointed no visible Monarch on earth to be an officer in his church for our last appeal in dubious cases is regulated by that well known Scripture Matth. 18. 17. If he will See Bish Laud. againstâ— Fisher not hear the church let him be to thee as a publican Now it is absurd to say that this should be the sense of it tell the Pope for in no language the word Church can signifie a visible Monarch Secondly The council of Jerusalem maketh not for this for not only proceed they upon Scripture grounds but although they were infallible men yet none of them took the Papal way and the government was not Monarchical It seemed good to the holy Ghost and us Thirdly Church power is Ministerial Matth. 20. 25. 26. 2. Cor. 1. 24. 1. Pet. 5. 3. but Monarchy is Magisterial therefore it agreeth not with church power And when Papists reason for the power of the church and mention councils the argument may be thus propounded church officers councils have been appointed to rule and order the affairs of the house of God Ergo they may do what they will and who can say unto them what dost thou I deny the consequence Ergo the Pope is one of these officers it is absolutly refused And this is summa totalis of the prolix answer to the fourth question which may be taken away with a word Ergo if the word make not for them theâ— they may betake themselves to their own traditions and rule by them That is denyed also by us And suppose they should give the Law to their own Vassals will it therefore follow that they empire it over the whole Christian-church And seeing all churches are bound to a rule can any be infallible which have need of a rule When you make the Pope your church do ye not build your faith on him Is this like the foundation Eph. 2. 20. What is this but to make your faith humane And is it not absurd to say that Alexander the siâ—â—h Pope Iohn 22. in the cathedra were infallible as the Prophets and Apostles in dyting Scripture they cannot blush who speak so Fifthly As for the fifth particular viz. That place of Augustin cont ep fund cap. 5. I would not have believed the Scripture Pro. An. 5 unless the authority of the church had moved me Our Divines have answered fully long ago so it is a threed bare argument for he speaketh not there concerning the formal reason why Scripture is believed but concerning the mean and motive by which intrants are brought at first to the knowledge of the Scripture I mean the consused knowledge of the Scripture as when a man delivereth a letter he may tell from whom it is but the faith of it is from the subscription So here then by the church he understandeth not the church or Pope of Rome but the Primitive-church of the faithful which did hear see Christ and his Apostles So saith Durand †Dur lib. dist 24. qu. 1. he had to do with the Manichees who would make him believe their Gospel No saith he the testimony of those who did see with their eyes hear with their ears and handle the word of life is to be preferred to your assertion and this is a motive which made me at first quite Manichism and close with the Gospel of Christ so speaketh Melchior Canus lib. 2. de loc cap. 8. therefore it maketh nothing for the imperious supremacie of the Pope or Church in matters of faith fot there is a difference between coÌ„muma motivafidei and formalis ratio credendi See learned and perspicuous Dr. Barron against Turnebul Tract 4. pag. 188. Who hath unanswerably demonstrated this truth and so interpreteth these words of Augustin The testimony of the church is a principle inductive and a motive to new intrants to read hear and consider the holy Scriptures and it produceth only an humane faith the inward testimony of the holy Spirit is the principle effective of divine faith and the Scriptures themselves are the formal reason and terminative principle whereinto divine faith is resolved as a building upon its foundation Eph. 2. 20. To conclude this answer We judge that the pure Gospel Church is and should be the pronouncer of divine sentence from the Scripture that the authority of Councils should be inrerposed for making men willing and obedient to the divine law so should the Magistrat concurre in his station for that effect But the church of Rome is not pure nor like that which once it was in the Apostle Paul his time and at no time could she be called the Universal church far less now Albeit then her faith was spoken of throughout all the world Is this a good argument the faith of the Church of Brittain is mentioned throughout all the reformed churches of Transylvania Hungaria Polland Germany Bohaemia Flanders France and Helveâ—ia therefore it is the Universal-church no we claim no more but to be a Sister church to these in the confession of faith according to the Scriptures †Alb. Pighius lib. 6. Eccl. hierarc cap. 3. and all together make up the Universal-church And any one of these is preferable to the church at Rome as it is now corrupted and apostatized Will ye hear Albertus Pighius Quis unquam per Romanam Ecclesiam intellexit universalem who ever did by the Roman Church understand the Church universal Why do ye then speak so and ambitiously empire it over all the world Question fifth Seeing no Scripture is of Pa. Qu. 5 privat interpretation 2. Pet. 1. 20. should privat men take upon them to interpret the same Answer The sense of that text is no scripture Pro. An. is the indytment of a privat spirit but proceedeth from the holy Ghost for it followeth holy men of GOD spake as they were moved by the holie Ghost and it came not of old by the will of men Therefore it is no ways to be thought that privat men should be barred from searching the Scripture seeing Christ Jesus commanded the contrar Io. 5. 39. This was spoken to a whole multitude of persecuting Jews The word is the sword of the spirit Eph. 6. 17. should any privat man be disarmed amongst his foes And blessed is he whither privat or publict who meditateth in the law of the Lord day and night Ps 1. Reply In your fifth answer you grant with the Apostle that no prophecie of the Scripture Pa. Rep. is of any privat interpretation so should you grant also that the Scriptures cannot be rightly expounded of every privat spirit and fancie of the vulgar Reader but by the same spirit wherewith they were writren which resolveth in the Church And I am very confident no learned or wise Protestant will allow any privat man to expound scripture against the common consent of the whole Catholick Church wherein they were immediatly before But you insist that it is
alleadge for this that the books of Scripture like the Sun shew themselves to be such to him who hath the spirit But I would ask at such why the Rev. St. James Epistle the second of St. Peter and two of St. John did not shew themselves to be Scripture to Luther that spiritual man and the Protestants very first Apostle in the work of reformation in the end you say Let any judge whither it be safest that the revealed will of God be your rule and determiner or the dictats of self contradicting creatures Where you seem to rubbe on Catholicks But Sir this toucheth not them at all for they profess not to believe self-contradicting creatures but the unanimous consent of Councils and fathers or the Catholick Church known to be the only Church established by Christ and his Apostles and by the continued succession of Popes Bishops and Pastors the unity universality and gifts of miracles in all ages c. Which Christ hath called the ground and pillar of truth 1. Tim. 3. 15. and against which he assureth us the gates of hell shal not prevail Math. 16. 18. and which he hath commanded us to hear otherwise to be holden as heathens and publicans Math. 18. 17. so you see that the written word maketh the Church our judge which we should obey and that ye who make so much of the written word do not believe it when ye do not obey her And here I remarke that Protestant Ministers and preachers deceive the people in that they ground their faith on the written word only and Roman Catholicks say they on humane tradition and their Churches authority which being composed of men is subject to errour Whereas the contrar is true for Roman Catholicks believe nothing which the written word believing both the tradition of the Church and Apostles doth not expresly warrand As for the Church what is more expresly said then what I have cited both to prove that we are bound to hear her Mat. 18. 18. and hold her authority infallible Math. 16. 18 and the house of God which is the pillar and ground of truth 1. Tim. 3. 15. Neither doth it avail you to say this is not said of the Roman Church which is not the universal Church but a particular one a strumpet c. For we speak not of any particular Church when we say that the Church is infallible nor when we say the Roman the Catholick do we understand the particular Church at Rome But that Church which professeth constantly the Romans faith spread in saint Pauls time through all the world As we call yet the Roman Empire that which hath its seat in Vien of Austria Yea Protestants calling their own the reformed Church cannot say but we have one Church on earth which Christ commanded us to hear constantly And if the reformed Church be the true Church then she must have taken the place from that church which was deformed and had fallen into an errour and so deserved no more to be called the pillar and ground of truth or to be heard Moreover the very pillars of the Protestant Religion grant all the world to be in an errour before themselves and so against the express written Word must deny the infallibility of any Church whatever For Calv. Instit lib. 4. cap. 18. saith they made all the Kings and People of the earth drunk from the first to the last and Hospinian epist 41. saith Luthers separation was from all the world White in his defence chap. 37. saith Popery was a leprosie breeding so universally in the church that there was no visible company of men free from it Jewel in his Sermon on Luke 11. The whole world Princes and people were overwhelmed by ignorance and bound by oath to the Pope which if it be true that the Church in former ages did erre the reformed Church may erre that themselves do not deny Thence it followeth clearly that the Protestant Church is not the house of GOD called the pillar and ground of truth that she is not Christs Church against which the gates of hell shal not prevail that none are bound to hear her in matters of faith being subject to errour And so Protestants may well desire men to read the Scripture and believe what they found there but not urge any man to follow their doctrine but in so far as they find it conforme to Scripture which all Roman Catholicks protest they do not As for traditions are we not commanded to hold them in the clear written Word 2. Thess 2. 15. Hold the traditions which ye have learned whither by word or our epistle Protestants read documents but documents by word and traditions are the same thing on which place Chrysost saith It is evident that the Apostle did not deliver all things by writ but many things by word which are worthy of credit as wel as the other That is Christs word as well as his writ therefore we call them divine and Apostolical traditions Aug. lib. 5. de Trinit cap. 23. speaking of rebaptization The Apostle saith he commanded nothing of it but that customâ— which is believed to proceed from the Apostle is opposed against Cyprian in it as many things are which the whole Church holdeth and therefore are believed to be commanded by the Apostles though not written Aâ—d in the first age saint Dennis chap. 1. speaking of the Ecclesiastick hierarchy saith These our chief captains of Priestly function did deliver to us the chiefest and supersubstantial points partly in written partly in unwritten institutions Epiph. Haeres 61. is of the same minde we must hold traditions saith he for the Scripture hâ—th not all things and Tertullian de praescrip grounds his faith on the authority of the Church and what tradition I believe saith he I received from the present Church the present Church from the primitive that from the Apostles the Apostles from Christ Here I hope you see you must either admit traditions as necessar in themselves and infallible in their authority or else disclaim both Scripture and Fathers All that Protestants can say either against the authority of the Church in general Councils or Apostolick traditions delivered by her is that all her decisions and traditions flow from men and so are not infallible But I answer neither were the Prophets Apostles Evangelists who penned the Scripture but men yet I hope their writtings are not fallible or subject to errour Because they were inspired directly and assisted by the Spirit of God The Fathers of the Church have to this day that promise verified to them Math. 28. 20. which was made as well to their successours as to themselves As for that some Protestante speak of an invisible Church composed of the Elect it is but a shift to delude the ignorant for as it is a Maxime of law Idem est non esse non apparere i. e. it is the same not to be and not to appear to be in the matter of any
to the Sabbath of the Lord. Secondly Our dayes of humiliation and thanksgiving are not nimious for number nor one rous to the people but yours are such that many of your own complaine on them as Polydore Wirgil in proaemio and oâ—hers And if Aug. complained so of these in his own time what would he say â—ow if he were living Will ye hear what he saith Epist 119. Omnia talia quae sanctarum Scripturarum authoâ—itatibus continentur nec in Conciliis Episcoporum statuta inveniuntur nec consuetudine universae Ecclesiae roborata sunt ita ut vix aut omnino nunquam invenâ—ri possunt causae quas in eis instituendis homines sequuti sunt sine ulla dubitatione resecanda existimo Then he saith all such things which stumble the weake and are detrimental not founded on Scripture are to be cut off And again albeit it cannot be found out Quomodo contra fidem sint Yet ipsam Religionem premunt seruilibus oneribus ita ut tolerabilior sit conditio Judaeorum because non humanis praesumptionibus ita subjiciuntur Is he not clearly then against your way Thirdly In observing the Sabbath we regard at that time the work for the day but in the dayes of fast and thanksgiving we regarde the day occasionally for the worke Fourthly We have in observing these no cognation with Jewish or Pagane times whereof ye may be impeached and cannot plead not guilty Ninthly Ye condemn marriage as carnall § 9. Inst to some contrare to the Apostle Heb. 13. 4. and make it a Sacrament to others So ye confound your self making it both Sacramentall and Sacrilegious to the elect of God whereas Enoch walked with God and begat sons and daughters Gen. 5. 22. You reply to this that we Ministers are addicted Papists Reply to marriage and therefore should not offend that it is called a Sacrament Thou that it is so called Eph. 5. and by the Greek Fathers who understood their own language And that ye condemn it not as sacrilegious in any but such as take on the vowes of chastitie povertie c. And that it is malice in Ministers to call Vertues Vices Here you contradict your self for in answer to the sixt Question you denyed that Prote ∣ stants Duply 1 the word Sacrament was at all in scripture which is true and yet now you alleadge that it is to be found in the 5. Eph. and marriage is so called Beside your contradiction you speak ignorantly by telling thâ—t the Greek Fathers who understood their own language called marriage a sacrament whereas the word is Latine and not Greek If that place of scripture be read by any it will soâ—n appear that marriage betwixt man and woman is noâ— called a mystâ—rie but that which is between Christ and his Churâ—h vers 32. For the marriage of Ministers I seâ— not why it should be blamed seeing it is holy in all Heb. 13. 4. Nor how any should take on the vow of chastitie who have not the gift from God The Apostle sayeth it is good in time of persecution for the present distress for a man not to be married 1. Cor. 7. It is Bonum utile but it is better to marrie then to burne A chaste life is commendable in any Christian and a Caelchs state may free him of many cares and snares but to tye all Clergie men to it whither they have the gift from GOD or not is a sin And your encroarchment on the divine ordinance and appointment of GOD hath filled your Church with whordoms and adulteries your Cloysters and Nunries with abominable uncleanness and murders of children It is too well known how the vow of chastity is kept by your Church-â—en And if any doubt of it let them read the late relation of the Ambassadour of Venice concerning the present state of the Church at Rome and he will tell you that some of the most eminent Cardinals there will frequently be under Lues Venereâ— Is it not better to marry then to sin thus I appeal to your own conscience Tenthly Ye teach for doctrine the Commandements of men contrar to scripture § 10. Inst for it is reproved Matth. 15. 9. And do dye your worship wholly with there colored antick gestures so that in your worship ye are more like to Monkies then reasonâ—ble men â—nd gâ—ddiâ— stage-players then solid Christianâ— who worship God in spirit and in truth Reply This ciâ—ation is often answered It Papists Reply is not known of what gestures you speak as if â—uer you did see the gestures of worship of the Catholick Church But one thing is sure that it is a very childish calumny Our gestures being so grave that they move men to decâ—â—â—ion and do accompany GODS wâ—rship with decency Majestie better then your gaping likâ— distracted men your affected sighs and howlings You cite again two words of Scripture that we should worship in spirit 〈◊〉 in truth to condemn reverend and grave gestuâ—es of the body in time of worship as if men were pure spirits I answer that albeit I have of seen your Prote ∣ stants Duply worship yet I have heard the forme of it from sundry discerning â—en who had seen it and told me how Apishand Hâ—â—â—â—onick it is And it is strange how anâ— caâ— deny it Seeing the reacting of the Earth-quake of the renâ—ing of the vale of the Temple of the darkness about the time of the Pâ—dâ—on your crossings your kissings your kissings your whisperings washings anointings spiâ—â—ings breathings falâ—ings c. What are they but many idle observations Yoâ—â— iâ—cense on your Altars your candles wherewith ye burne day-light do they not savoâ—â— of Judaism and Paganism And are far more like stage work then sincere worship And iâ— these be not the commandements of men why produce ye not Scripture for your warrand We are not against reasonable service both with the spirit and body but think that bodily exercise alone profiteth little and the marrow of the work is to worship GOD in Spirit Eleventhly Ye think it lawful to equivocat in some cases to dispence with lawful § 11. Inst. Oaths But Scripture sayes It is a snare after vowes to make enquiry Pro. 20. 25. And that the man shal only inhabit the holy mountain who speaketh the truth in his heart Ps 15. Thus ye Popelings are scarce for moral fellowship seeing no words can tye you Doleful experience proveth this in that your Council of Constance murdered John Huss and Hierom of Prague contrar to the solemn warrand for security of their lives And then said by way of poor defence that faith was not to be keeped to Hereticks To this it is replyed thus In your eleventh Section you are not ashamed to set down in Papists Reply writ that we think it lawful to lâ—e which no Catholick did ever writ or say But ye Protestants brought in your Religion by lies as if the whole Church before them had erred in matters of faith and making poor
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
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