THE Truth and Certainty of the PROTESTANT FAITH, With a short and plain account of the Doctrine of the ROMISH CHURCH In its visible Opposition to Scripture, and the very being of Christianity.

To which is adjoined some serious Considera­tions anent Popery, & the state of that Controversy.

I. PET. III: Ver. 15. And be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you.

REVEL. XIV. Ver. 9. If any man worship the Beast, or his Image, and re [...]eive his mark in his forehead, or in his hand.

Ver. 10. The same shal drink of the wine of the wrath of God, which is powred out without mixture into the cup of his indigna­tion, and he shall be tormented with fire and brimstone, in the pre­sence of the holy Angels and in the presence of the Lamb.

Ver. 11. And the smoak of their torment shall ascend up for e­ver and ever.

[squirrel eating]

Printed in the Year 1678.

EPISTLE To the CHRISTIAN READER.

READER,

THese few sheets adjoyned here against Popery, was in part formerly published, but being with some further enlarge­ment now reprinted; I hope, it may not be found unsuteable to set them down here in the close, when so convincing & necessar a rise from the foregoing subject is clear; though such as desire may have it by it self also, without the preceeding treatise. These grounds did in some measure presse me novv to the present publishing thereof. 1. That the import of this controversy be­twixt the Romish and Reformed Church, concernes the meanest this day no less than [Page] the more knowing and learned; and that to be a Protestant in earnest must necessarily require a seeing the truth with their ovvn eyes, yea such a faith, as is the result of a judgment upon diligent search convinced by the Scripture. 2. That it is an hour of great trial, and of the power of dark­ness; when the Popish Adversary is vi­sibly at work almost every where to sowe tares, whilst so fevv even of those who seeme serious in professing the truth, can give a clear account of the grosness of Po­pery, and solide grounds of the Protestant Doctrine, when thus assaulted, but ly [...] naked thereto▪ as without defence, though abounding and clearest light hath been held forth for that end; and at a sad disavan­tage to hold fast their Profession by suffer­ing, if they should be called thereto, as in former times. 3. The visible hazard of many young ones in this generation to be made a prey of, and easily poisoned vvith Popery, vvho but seldome vvork out in their age and riper years, vvhat they thus drink in in their youth. 4. That such an essay seemed convincingly needful for these, whose [Page] age, vvant of time, indisposition to read, or loathness too be at expence in buying books, is too visible a lett, for their improv­ing what hath been more largely written by others. 5. That (as I hope it shall be found) vvhat is of greatest vveight or necessary use to be knovvn in these Controversies, is [...]ere comprised, though in small bounds, yet vvith such plainless, that the meanest Reader may understand and know the Do­ctrine and principles of Popery, and what Arguments they pretend to be most strong, held forth in the Questions here proposed; with a clear view of their direct opposition to the Scripture by the Answers thereto; so as in a very few houres, these for whom this is most designed, may by reading it but some times over, have it so far impressed on them, as to know how to answere, and give a so­ [...]ide account of the Protestant Doctrine, and grosness of Popery, when assaulted by any Seducers. If to any such this small es­say might be of use, I may then say, the Author hath not lost his desire and aime, what ever entertainment it should other­wise meet with. The time hasteneth, when [Page] that only, vvhich tendeth to a solide peace with Jesus Christ vvill abide, and [...]y near to the soul vvhen the Testimony of men will be of small value.

I shall but add, that nothing is here charged on the Romish Adversary, as their principles. Which their own greatest Writ­ers, of the Doctrine of the Councel of Trent do not clearly attest. The Reader vvould consider, that these Sections into vvhich this is divided, is vvith respect to the particu­lar Heads of the Romish Doctrine, vvhich are there handled.

There are several Mistakes in words from the press, which I hope, the judicious Reader will discerne, without having the sense darkned thereby, and pardon, with some vi­sible Mistakes also in the pointing.

SECT. 1.

Qu. SEing our greatest interest, is to know the truth and certainty of that Religion we profess, What is to be understood by the Protestant Reformed Religion, as under such a de­signation it is now held forth? Ans. The Scripture, unto whose trial this offereth it self, clearly sheweth, that it is no new Doctrine brought in on the World, but the truth of Christianity, by the good hand of the Lord on the Reformed Church, confessed, assert­ed, and purged from the corruptions of Popery; and hath the very same grounds to prove it, which the Chri­stian Religion hath. Qu. Is it not of late, the Name of Pro­testant, much less as a Church, was known, and from visible appearances but little, to evidence its being and succession in the World, when Popery for many Ages had a conspicuous and flou­rishing State? Ans. We deny not the Reformation to be late, and that name of Protestant, which hath its rise from a solemne Protestation, of several Princes and Cities against Popery: But these also are demonstrably clear. 1. How it is the same truth, and Religion of the Apostles and Primitive▪ Church, wherein they walked, though in a great measure after darkned, as Antichristianisme grew up; which hath been unanswerably, proved to the World. 2. That in the Scripture no ground can be shewed, for a continual visibility of the Church, as an unite body; and in a flourishing outward state; but the contrary is fore­told, how obscure, & low her condition should be dur­ing Antichrist's reign: So as a place of hiding was then pre­pared for her, Rev. 12: 6. 3. Yet even in the darkest times, there did not want some visibility of the true Church, by a continued succession of witnesses to appear for the Truth [Page 2] and against the Romish Apostacie, which, as a fresh Ri­ver, made its way through that horride Lake, without mixing with it. Qu. What peculiar grounds are to prove this, or enforce a conviction on others. That the Protestant Re­ligion, this day, is the pure, and ancient Christian Religion? Ans. If men shut not their eyes, none can deny these grounds, as a test of the certainty thereof. 1. Its exact con­formity to the Scripture, and to the genuine and perspi­cuous sense thereof, than which nothing is more clear, if we will, but compare these together. 2. That the Protestant Religion, in all the essentials thereof, is the very same, and exactly agrees with the Faith of the Chri­stian Church, in the first three centuries; and for this we appeal our adversaries to produce one essential difference, betwixt the one and the other from the Records of these times, or any Writings of the Fathers. 3. That no evi­dence can be given, in contending for the Christian Faith against Heathens, and to hold forth the certainty thereof, which doth not undeniably answer to confirm the Prote­stant Religion. 4. That in the writings of the greatest Adver­saries, & their bitter invectives against Christianity, who in the first times did oppose themselves to the same Doctrine the Protestant Church now owns, and professeth; such as C [...]sus, Tryphon, Porphyrie, Lucian, &c. There is not the least mention of Popery, in any of these Articles, against which the Protestant Church contends, nor of the Ro­mish Supremacy and Infallibility, where they could have had so great advantage to object against the Christian Cause, and call its Truth in question: Nor did the Jews who objected all they could against the Christian Faith, in the least once mention any such points as are now con­troverted betwixt them and us. 5. It is clear from un­questionable Historie, and confession of our Adversaries, that a continued succession of Orthodox Doctors, who did confesse and teach the same Doctrine, for the sub­stance, that we own, have in no times been wanting to [Page 3] the Church, nor some visible partie to withstand Pope­rie, and keep up a witnesse to the Truth, even in the great­est darknesse; as the Romish Writers are forced to con­fesse, That the Protestants now are the same which the Waldenses were of old, and the Berengarians before them. Qu. Doth not the Popish Religion found on such grounds and Principles, as can bring a sufficient certainty therewith of its Truth, when it hath the Decr [...]es, Canons, and infallible Decisi­ons of their Church, to warrant the same, and of the Pope as Supreme Head?Ans. According to their Doctrine & Prin­ciples, they can have no possible certaintie of their Religi­on nor of that they pretend to found on: When, 1. They are not agreed, nor ever like to be, who that infallible Judge is; or in whom such an Infallibilitie as they claim is seated, whether in a General Council, or the Pope alone: So as they are in greatest contradiction to other, about the very foundation of their Faith; nor is this a controversie amongst a few, but one part of their Church, with greatest heat, is opposing the other therein. 2. They can have no assurance if they have any Church at all, and whether most of their Popes, Bishops and Priests, be not without Baptism, and still laicks without Ordi­nation, when their Doctrine, and the Council of Trent so expreslie hold the efficacie of all Sacraments (of which they reckon Ordination as well as Baptism to be one) to depend on the Intention of the Priest who officiates, of which none possiblie can be sure. 3. Such have no ratio­nal certaintie of what they professe to believe, who are with their own consent shut out from all proper knowledge of the Scripture, and on the testimonie of men must resolve their Faith. 4. Is it not on a matter of fact, and most doubtful Relation, they ground their Faith, and adven­ture their immortal soul, where scarce a Shadow, or School-problem is to bear up the whole Fabrick of Pope­rie; which is an alledged Presidence of Peter amongst the Apostles, while no demonstration can ever be given, that [Page 4] Peter was at Rome, or that he was Bishop there, or if the same priviledges be intailed to his Successours, and how these should be chosen in after-times? 5. According to their Principles, they have no Bible, nor any such Au­thentick Record, to prove Religion, but what is a Mas [...]e of dead unsensed Characters, that hath no articulate voice or intelligible sound, until the Romish Clergie put a sense thereon: So that the verie Letter of the Scripture is most evidentlie past from: For my self, I dare say, before him who knoweth all things, that I would tremble and stand in a we of any deceit or mistake, in the matter of Religion, and have in greatest earnest sought to be perswaded of the Truth, without respect to interest, party, or education, as that wherein I know an eternal salvation is concerned; but can see no way to embrace Poperie, except men turn Atheists, yea, quit all Religion and Reason at once. Qu, Is not Rome the Catholick and Apostolick Church, out of which there is no Salvation? Ans. We know there is a Ca­tholick Church under the Gospel, that consists of all who imbrace the Christian Faith, whether bond or free, Jewes or Gentiles, and is to no particular Nation, People, or language, restricted, as under the Law: But that the Romish Church can have no possible claim here, is unan­swerable. [...]. Because no Institution is in the Scripture of such a Church, as consisteth of all Christians subjected to one humane Head, and Supreme Governour under Jesus Christ, on the Earth; or where subjection to the Pope is made a condition to Salvation. 2. It is clear that in the Apostles time, and for many Ages after, the Christian Catholick Church had a being, when it had no▪ depen­dence on the See of Rome, nor was known by any such Test, as to own the Pope and his Supreme Jurisdiction; except it be averred, that there was one Catholick Church, be­fore the setting up of Papacy, and the other since, essen­tially different from the former. 3. There is no accesse to deny, that they are more, and of greater extent in the [Page 5] world, who embrace the Christian Faith, and have no communion with the See of Rome, or their Doctrine, than such who are subjected thereto. 4. As there is on Faith, and one Lord Jesus Christ; so is there but one body, which is his Church, united to him as her Head, Eph. 4: 3. 4. Which is the prorogative of the Son of God alone, and incom­municable to any, to be the Head thereof, but he who for this end died and rose, that he might be the Lord of the dead and of the living, Rom. 14: 9. Qu. Yet is not still the same Chri­stian Religion, at least for substance, held forth in the Popis [...] Doctrine, which the Protestant Church owns? Ans. Whatever in words such pretend, their Principles, and the known Doctrine of the Council of Trent can too visibly resolve this, that these do not retain the Christian Faith, in the essentials thereof, but have razed the very foudation, who resolve not their Faith on the Scripture and its Divine Au­thority, but on a humane testimony; and deny religious worship to be due to the true God alone, but give it unto Angels and Men also; who lay another foundation to build on than Jesus Christ, another Purgatorie than his blood, to purifie us from all sin, another Propitiatorie Sacrifice to expiate sin, than his Death, who was once offered to bear the sins of many. Heb. 9: 28: another merite than his obedience, by which we are made righteous; and thus make void the great intent of the Gospel laying down a way of Life and Salvation on the same terms that it stood in the Covenant of works; certainly we must either quite the Scriptures, or acknowledge that nothing can be more destructive to the Christian Faith revealed there, than such Doctrine. Qu. Is there no infallible Rule and Judge, to determine herein, on whose decisive sentence we may securely rest in the greatest controversies? Ans. If we own ourselves Christians, this can be no de­bate, that the Scriptures contained in the Old and New­testament are the supreme Judge, The Oracles of God com­mitted to the Church, Rom. 3: 2. to give Answers in every dark case; The Type and forme of sound Doctrine, Rom. 6: 17. [Page 6] Unto whose sentence we are, in all matters both of Faith and Practice, expresly referred by the Lord Isaiah 8: 20. To the Law and to the Testimony, if they speak not according to this word, it is because there is no light in them.

SECT. II.

Qu. SInce the Rule of Faith must be plain and intelligible, can the Scripture be such, which, according to the Popish Doctrine, is a Masse of dead and dark Characters, untill their Church put a sense thereon? Ans. Its own witnesse, is clear, 1. That it Is such as maketh the simple wise, Psal. 19: 7. And a Light shining in a dark place, to which we are called to take heed, 2 Pet, 1: v. 19. A Lamp to our feet, Psal. 119: 105. 2. We see, what is written there was for our learning, Rom. 15: 4. and given us for that end, that it might be understood. 3. It is clear, the promise of the Spirit to lead us into all Truth, Joh. 16: 13. doth belong to every Be­liever, as well as to the greatest Doctors of the Church, who can pretend no extraordinary Revelation for leading of them. 4. We know, the Fathers and Ancient Church did still prove their Doctrine from the Scripture, as not only of more authority, but more clear than their Com­ments. 5. Though some Scriptures be not so plain as others, and several Prophecies sealed up, until their tak­ing place in the event; yet, nothing can be more plain than the fundamentals of Christianity, and those Scrip­ture Truths necessary to Salvation: But the World may see it is not obscurity, against which their true quarrel is, but a too clear evidence, before which their interest cannot stand. Qu. Yet, is this a sufficient ground, for the Scriptures being translated into our own Language, so as every Man may read, and have access thereto, which the Romish Church so expresly forbids, as the cause of Error and Heresie? Ans. We know 1. The command is express for all to read, and teach their children, Deut. 6: 11. 2. That under the Law, the Jewish Church had no restraint; and should [Page 7] the Church now be in a worse case, and live in more darknesse? 3. Upon this account, were the Bereans so highly commended for examining the Apostles Doctrine, by the written Word, which they could never have done, if any such restraint to read the same had been upon them. 4. It is a strange cure, to keep from the Light for fear of going wrong; and when Christ saith, You erre not know­ing the Scriptures, Ma [...]t 22: 22. That ignorance thereof should be the way to keep us right. Qu. Is it not evident, 2 Pet. 3▪ v: 16. How there are things hard to be understood in Paul's Epistles, which the unlearned and unstable wrest to their own destruction? Ans. It is there shewed: 1. Some things are more dark in the Scripture, which none do deny. 2. We see, those who thus stumble, are such as wrest the Word, and not of a humble, sober, and serious Spirit, by whom none will judge the Apostle here means the whole of Believers within the Church, except the Do­ctors thereof: Nor hath it more weight to forbid Chri­stians use of the Scriptures, and to read the same; than the necessary use of meat, because some unsober abuse the same to their hurt. Qu. Wh [...]t inducement should the Romish Church have to restrain Christians in this, if it be so visi­bly cross to the Rule? Ans. They have (I confess) this plea, for necessity; since their case so stands, they must either ruine their interest, and be discovered in the greatest im­posture that ever was known in the World; or have the Bible shut up, though to ruine the Souls of many Millions of the poor People; nor is it strange such hate the light, whose deeds are evil, lest they be reproved.

SECT. III.

Qu. IS it not to the Church, and to no private person, That the supreme Authority, and power of interpreting the Scripture, and to be judge of the true sense thereof, doth belong? Ans. The Scriptures is the alone infallible Rule for inter­preting it self: And to none but to the Holy Ghost speak­ing [Page 8] to us there, can such Authority be ascribed. 1. Be­cause Scripture is the supreme standard, by which we are called to prove all things, 1 Thes. 5: 21. and to know the Spi­rits, whether they be of God or not, 1 Joh. 4: 1. Yea, thus must the Doctrine of the Church be known. 2. The sense of the Scripture is the Scripture it self, which thence only can be sought, and understood by the same Spirit, that indited it. 3. We see by▪ innumerable instances, that where in one place it speaks more darkly, it doth explain it self in another, and thus refers us to its own interpreta­tion; yea, how with a greater light and plainnesse Truths are opened up in the New Testament, which more darkly, and as under a Vail, were held forth in the Old. Qu. But the Scripture is of no private interpretation, therefore to the Church only it must belong? Ans. This only shews the Scrip­tures Interpretation can be subjected to no humane Com­ments, nor hath its Authority of men, and from their private judgements, whatever place they bear in the Church; but must be sought from the Scripture it self, and according to the Analogie of Faith, but no ground in the least to deny accesse to private persons, to know and seek after the true sense of the Scripture. Qu. What assurance can any have, that such is the true sense of the Scripture, without some authoritative decision of the Church? Ans. We know, 1. That the promise, Joh. 7: 17. stands good to every one of the Saints, If any man do my will, he shall know my Doctrine, whether it be of God or not: And such who ob­ject this, dare not (I am sure) restrict the giving of the Spirit for that end to their Church-Doctors onlie. 2. If the sense of any thing written can be understood, then it is sure the most weighty and necessarie truths of the Scrip­ture are so obviouslie plain, as they can bear no other sense and meaning, except men quit the very use of Reason and Judgement. 3. Where the Scriptur [...] is more dark, there want not peculiar helps and means for a Christians attain­ing the true sense thereof, such as serious prayer; the [Page 9] knowledg of the original languages, and repairing to these fountains themselves; advertency to the scope, and intent of 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. Bu [...] 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 shal [...] 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 [Page 10] 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 th [...]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 [Page 11] 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 re [...]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 [Page 12] 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 A [...]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 [Page 13] 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 [Page 14] 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: 1 [...] 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 [Page 15] 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 Traditions, whether by Word or Epistle delivered to us? 2. Thes. 2: 15? Ans. It is there shewed. 1. That the Apostolick Authority, whether in speaking, or writing, was the same; and that to both the Church was to give the same credit. 2. That what was taught from the Apostle by word, was the very same de­livered [Page 16] by Epistle: but thence can be no ground for receiv­ing of Traditions of the Church of Rome, which are not only different from the Scripture, but visibly con [...]rary there­to, when neither Scripture, Reason, nor Antiquity, dis­cover their being delivered by the Apostles. Qu. Is not Oral Tradition such as cannot possibly deceive, whereby the Chri­stian Faith, and true sense of the Scripture hath been delivered down from hand to hand, and from one age to another? Ans. To this of late doth a part of this of late doth a part of the Romish Church fly, though nothing more visibly repugnant to Scripture and Reason, if men but open their eyes, to see, 1. That no more sure, and plain delivery of the Truth can be to us by speaking, than by writing; nor can it be possi­bly judged, how a certainty of the sense of their traditio­nal Doctrine should be more than that of the Scripture. 2. This were to resolve our Faith; not on the Testimony of God in his Word, but on what the Father & Forefathers have told to the Children; and in effect to pass from all cer­tainty of the Christian Faith, and to deny that Doctrine of Christ, and, way of being eternally saved, which, with most convincing evidence, is delivered to us in the Scrip­ture. 3. We see, how far Tradition in a few Ages differeth from it self, and hath been the rise of such fabulous Ro­mances the World is full of about matters of fact, from former times; yea, how oft the Church hath been almost swallowed up of ignorance and errour: so that if one would trace back the Divinity of Christ by Tradition, they should go near to lose the scent, when it came to Athanasi [...]s's time, whilst the whole Christian world seemed to be Ar­rian. Qu. Is there no necessity of Tradition, when the Scrip­ture is not sufficient to refute all Heresies in the Church? Ans. Can it be possible to understand Heresies, but as they are against the Scripture, or how to have another conception thereof, and yet that not sufficient for their refutation? this is, I confesse, a Doctrine meet for such, who can make con­tradictions meet and agree at their pleasure.

SECT. VIII.

Qu. HAve we not safe and unanswerable ground, from the Antiquity of the Romish Doctrine, and its long con­tinued succession, to found an infallible assurance of its Truth? Ans. None can deny these, 1. That the Scripture is the truest Antiquity, and what is not according to this, is a novelty brought in on the Church. 2. That the rise and pedegree of the Man of Sin must be trac'd back to the very times of the Apostles, in his beginning to work, whose gradual breaking-up did then hasten to a more full appearance. 3. But it is most clear also, that the Primi­tive Church, for some Ages, knew no such thing as Po­pery, in so horrid a corrup [...]ing of the Christian Doctrine, that after followed; nor what an Universal Bishop, and his Infallibility meaned. Qu. But can any evidence be found from these first times of the Christian Church, that will import a contradicting of the Popish Doctrine, as it is now professed. Ans. There are no accidents where the thing it self hath no being, nor could these possibly write against Poperie, in such heads, as the Romish Infallibility, the worship of Images and Saints, &c. before they were once brought to light: but by undeniable consequence it is clear, they held the Scripture to be the alone Rule, and foundation of the Christian Faith; therefore not the Romish Church: and that the Counsel of God was clearly revealed in the same; therefore not to be shut up as the fountain of er­rour: Yea, that there are but two places after death, without the least touch, or mentioning such a thing as Purgatory. This also was the known Doctrine of the first times, that Faith in Christ was the alone way of Salva­tion; therefore not by o [...]r own merit.

SECT. IX.

Qu. IS not the Doctrine of Merit, for which the Romish Church so much contend, agreeable to the Scripture, and such as we may securely rest upon; That men by their own Righteousness, and the merit of works may be saved? Ans. It is clear, we must go to Heaven by Merit, though not our own; yea, upon the exactest terms of Justice, it is due to him, who hath paid the price to the utmost value, that none of his purchase be lost; but to us it is only of Grace: Nor can such Works be meritorious, where, 1. We owe all, and do nothing which is not a debt upon us, being Not our own, but bought with a price, 1 Cor. 6: 17. 2. Where no equality, proportion, or suitable­nesse can be betwixt the Work and the Reward; as is clear, 2 Cor. 4: 17. Rom. 3: 28. 3. Which at the best have some spot, and stain cleaving thereto, and come so short to answer what the Law requires, Isa. 64: 4. But we are all as an unclean thing, and all our righteousness as filthy rags. 4. It is most directly contrary to the Scripture, Rom. 11: 6. If by grace, it is no more of works, otherwise grace is no more grace, Rom. 4: 4. N [...]w to him that worketh is the reward not reckoned of grace, but of debt; but to him who worketh not, but believeth in him who justifieth the ungodly, his faith is counted for righteousness; and chap. 3: 28. Wherefore we conclude, that we are justified by faith, without the deeds of the Law. Qu. Yet, may not some in an unconverted state deserve a con­ferring of Grace upon them, by putting themselves forth to the utmost for their own conversion, which the Romish Church call­eth the Merit of congruity? Ans. From the Scripture it is clear, that before renewing Grace, all are the Children of wrath, who of themselves, cannot frame their thoughts to that which is good, nor have an active concurrence for such a change, 2 Cor. 3: 5. And that the alone cause, which maketh one to differ from another, is that, Rom. 9: [Page 19] vers. 15. I will have mercy, on whom I will have mercy. Therefore no plea for Merit, by any improvement of mens natural abilities. Qu. But do not the works of the Re­generate, which follow Justification, deserve eternal life, not from the Imputation of Christ's righteousness, but from their own intrinsick worth, and proportionableness to the Reward, which is called the Merit of condignity? Ans. This were to sub­vert the whole contrivance of the Gospel, which is a ju­dicial transferring our sin, as a debt on Christ the Surety; and of his Righteousnesse and Merit, to be imputed to us, for our Justification, without any respect to works, and layeth down the very same way of life, which was in the Covenant of Works; as 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 wro [...]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 tho [...] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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? Ans. It is sure, 1. That the wages of sin is death, Rom: 6: 23. And no difference there is shewed betwixt venial and mortal. 2. If a full acquittance from the guilt, and punishment of sin be by Jesus Christ, and that he hath payed the whole price, no Satisfaction to Justice can be of use for temporal punish­ment. 3. It is clear, the most sharp chastisements of the Saints in this life are for healing, and no effect of Vindi­ctive Justice, nor can give the last ground to plead for hu­mane Satisfaction, or such a thing as Purgatory after this life.

SECT. XII.

Qu. BUt is there no Scripture warrant, for the Romish Mass, as a real, external, Sacrifice propitiatory, for the living and the dead; and that wherein the body of Christ is re­ally offered up? Ans. It is clear, 1. That not the least footstep of a Sacrifice, or of Christs offering his Body and Blood, was in the first institution of the Eucharist: nor in these Offices given to the Church, of Apostles, Pastors, Teachers, &c. Rom. 12: 6, 7, 8. 1 Cor. 12: 28. is there mention of any such, as a sacrificer of Christs Body. 2. No external Sacrifice can be now under the New Testament, these under the Law being only typical of that, which was accomplished in Jesus Christ, who offered himself but once, Heb. 7: 27. And by this one offering hath perfected for ever them that are sanctified, Heb. 10: 18. So as this de­nies the perfection of Christ's Offering, and his everlast­ing Priesthood. 3. No sacrifice can be propitiatory, which is without blood; since without that There is no re­mission, Heb 9: 22. 4. It is clear, in a true Sacrifice, the thing sacrificed must be destroyed in the act of sacri­ficing, which none dare say of the blessed Body of Christ; nor can it be conceived, how a repetition of the Offering up of Christ should really be, and not of his Sufferings also. Qu. Can it be denyed, but some Offerings are even under the New Testament unto God? Ans. We know, in the Lords Supper there are Offerings of praise and love, with a solemn commemoration of Christ death, but no external Sacrifice there, or the least shadow of ground from the Scripture for it. Qu. Did not Mel [...]hizedeck offer Bread and Wine, who was the Priest of the most High God? Gen. 14: 18. Ans. His bringing it forth to Abraham is there shewed, but nothing to shew his Offering of it, or what could give ground for the Idolatrous service of the Mass, though on this they lay its greatest weight. Qu. Are [Page 24] there not Priests now in times of the Gospel, as under the Law? Ans. We know One only eternal High Priest, who is such as can have no successour: and it is clear, Heb. 7: 26. that the Priest, and Offerer, under the New Testa­ment, should be holy, undefiled, and separate from sinners, which I judge they dare not own: But what do they mean thereby, since it must either be to repeat over again Christs Sacrifice, which is impossible, and blasphemous, or to present what was then done by him, which is a Sa­crament and no Sacrifice? yea even in this, are they ma­nifestly divided, to give an account, wherein the acti­on of sacrificing consists, whether in the words of con­secration, This is my Body; or in putting it on the altar. Qu. Yet may not some be present there with a safe Conscience, when no evil is intended? Ans. We ought not, from these grounds: 1. The scandal, and offend [...]ng of our Bro­ther, which is not to be judged from our intention, but from what is manifest to others, in our doing such a thing. 2. The hardening of Papists in their way, this being a special symbol of their profession, whereby they are discerned. 3. It were an obvious dissimulation be­fore God, and with the adversary, in that professed communicating with them in an external part of wor­ship.

SECT. XIII.

Qu. IS it not an essential of the Christian Religion, that such a precise number of Sacramen [...]s is, and neither more nor fewer than Seven, as is the Doctrine of the Romish Church? Ans. It is indeed an essential of their Religion, but such as could never shew its warrant from the Bible, where two Sacraments only can be found of Christs ap­pointment, Baptism and the Lords Supper, as having these requisites to a Sacrament of the New Testament: 1. An external visible element. 2. That it be of expresse Di­vine [Page 25] institution. 3. To have a promise of Grace and Pardon annexed thereto, which is not only signified, but offered and sealed to all, who rightly partake there­of. 4. That it be perpetual unto the Worlds end. Qu. Are these other five Sacraments of the Romish Church but of hu­mane invention, to wit, Confirmation, Pennance, Extreme unction, Orders, and Marriage? Ans. Since Divine Worship must be according to the Rule given us by the Lawgiver, it is clear, these have not the least impress of a Divine appointment thereon. Qu. Is not Confirma­tion an ancient practice of the Church? Ans. It was a cu­stom in the Primitive times, to bring Children Bap­tized, and after they came to some years, before the Church, to put them in mind of their Baptism, and engagements they were under, which they now turn in­to a Sacrament, and therewith use Chrism, which is Oyl mixed with Balm, putting it on the forehead, in the form of a Cross, with these words; I sign and con­firm thee with the Chrism of Salvation, giving them a blow on the face, with other foolish rites, by which they say the fulnesse of the Holy Ghost is given: But how this is a Sacrament, or by what Institution ordained, or what promise of Grace and Pardon is annexed hereto, must be sought elsewhere, than from the Bible. Qu. But is not Penances a part of Repentance, and a visible sign thereof? Ans. The publick profession of Repentance, for publick scandalous sins, is a duty; but no such outward sign was ever instituted in the Word, as Whipping, Pilgrimage, &c. Yea, nothing more contrary thereto, than their declared meaning of this to be a Satisfaction to justice, and Compensation of the wrong done unto God thereby; nor can they agree among themselves about the Sacra­mentality thereof, if the form be in the act of the Priests Absolution, or not. Qu. Are not Marriage and Orders unquestionably of Divine appointment. Ans. None will deny that Marriage, and these Offices appointed by Christ in [Page 26] his house, have their Warrant in the Scripture; but not as Sacraments; yea is it not amazing, how the Romish Church should assert this, who maintain the use of these Sacraments to be necessary to Salvation, when all of their Church are by their own Doctrine excluded from one of them, the whole Laity from Orders, and the Clergy from Marriage. Qu. Is there not yet ground for extreme Unction, Jam. 4: 14. In which with the Oyl of Olive they anoint divers parts of the bodies of those; who are in death bed, with such words; I anoint such a place, that wherein thou hast sinned, thou mayest be forgiven? Ans. For what the A­postle there mentions: 1. The recovery of the sick per­son, is evidently intended; but this extreme Unction in not used, until the recovery of the party be past hope. 2. The health there promised was miraculous, answer­ing to that time, when the Faith of Miracles was in the Church; and temporary, for such as had the extraordi­narie gift of healing: but for the Elders of the Church praying over the Sick, though not having such a gift now, we deny not its prepetual use.

SECT. XIV.

Qu. HAth not that Article of the Romish Doctrine, Tran­substantiation, clear warrant in the Scripture, that Christs bodily presence in the Sacrament, is such, as the whole substance of the Bread and Wine there, in the act of Consecration, is turned into the substance of his Body and Blood? Ans. It is manifest, 1. That it could be no more a Sacrament, if the sign should be turned into the thing signified. 2. It is expresly to deny the real Body of Christ, and that he did visibly and locally leave this World; Whom the Hea­vens must contain, until the time of the restitution of all things, Acts 3: 11. 3. It is most directly contrarie to the Scrip­ture, where it is so evident, that the Bread and Wine remain still the same, after the Consecration, 1 Cor. 11: [Page 27] vers. 26. So oft you eat of [...] this Bread: And let a Man examine himself, and so let him eat of this Bread, 1 Cor. 10: 16. The Bread which we break, is it not the Communion of the Christ? Yea, Acts 2: 46. Where the partaking of the Sacrament is called the Breaking of Bread, in all which it is most ex­presly shewed to be still Bread. 4. It is clear, that Jesus Christ as Man, cannot be in divers places at once; nor his Body at the same time in Heaven, and upon Earth in the Host, being made like unto us in all things, sin only ex­cepted, Heb. 2: 17. 5. This is to subject the blessed Bo­dy of Christ, now in a glorified state, to the greatest ig­nominies, such as to go into the belly, to be eaten by his enemies; to be destroyed by rats and other beasts, the verie conceiving of which should cause horrour. Qu. Are not these the very words of Institution, when Jesus Christ took the Bread, This is my Body? Ans. They are, but nothing more usual in Scripture, than such figurative ex­pressions as this is, to shew the sacramental Union be­twixt the Bread and Christs Body, as 1 Cor. 10: 1. The Rock was Christ. Joh. 15: 1. I am the true vine; which I am sure none can take in the literal sense: But I confesse, such need not fear to lose their cause, who from the Church's Authority can make void Scripture, Sense, and Reason at once. Qu. Wherein doth this contradict Sense, or Reason. Ans. It expresly shews, 1. That we must not credit our own eyes, and that all who were witnesses of the Miracles of Christ, could have no certainty there­of by their sight; though these were given to confirm the Truth unto mens senses. 2. That the accidents of Bread and Wine, such as colour, taste, &c. can remain with­out their Subject. 3. That the same numerical Body should be in so many places at once, which is in effect, to deny the Body of Christ to be humane and finite. Qu. Yet is it not agreeable to take away the Cup from the People, in the Eucharist? Ans. If the written Word have any weight, it is then sure, how contrarie this is, 1. To the Insti­tution, [Page 28] and Command of Jesus Christ, Mat. 26: 27. Which in these words is expresse, Drink ye all of it. 2. To the Command, and Rule given us by the Apostle, 1 Cor. 11: 23. Let a man examine himself, and so let him eat of this Bread, and drink of this Cup, which hath there a respect to all, who have cause for self examination. 3. Doth so far frustrate that end of the appointment of the Lords Supper, for commemorating his death and sufferings, So oft as you eat of this bread, and drink of this cup, ye shew forth the Lords death, till he come again: since it is clear, they cannot aright celebrate the memory thereof, who partake not of that part of the Sacrament, whereby we comme­morate the effusion of Christ's blood. 4. Though in the first administration, by Jesus Christ himself, the re­ceivers then were Apostles; [...]et is it manifest, he did then enter the whole Christian Church in possession of such a priviledge, in that very man [...]er he gave it, and not the least shadow for this restriction to be found.

SECT. XV.

Qu. IS there not safe Worshipping God, under a visible repre­sentation, and in an Image, according to the practice of the Romish Church? Ans. It is not their practice only; but professed Doctrine and Principle, that the Images of the Trinity are not for a shew set up, but for Religious adoration; which, 1. Is a most direct violation of the moral Law: Deut. 5: 8. Thou shall not make unto thy self any graven Image, or the similitude of any thing, to bow down to it. 2. It is to change the glory of the invisible God, into the likenesse of a sinful creature, Rom. 1: 23. Which none can deny to be the grossest Idolatry. 3. It is a most ex­presse breach of the Command, which forbids all serving the true God, after the manner which the Heathens used in serving their Idols, Deut. 12: 30, 31. Take heed to thy self, that thou be not snared, by asking how these Nations did serve [Page 29] their Gods, thou shalt not do so to the Lord thy God; which is not, thou shalt not do so to these Idols, but not in that manner to the true God, as they did to their Idols. 4. There can be no possible representing the Invisible God, by any outward resemblance: To whom will ye liken me? Isa. 46: 5. And therefore, when the Law was given, Deut. 4: 12. The People Heard a voice, but saw no shape, lest thereby they should take occasion to represent him by an external image. 5. How great a sin it is to conceive, or imagine in our hearts, that the glorious God is like any thing, how excellent soever, We think, it is clear, Acts 17: 29. Qu. But can this charge the Romish Church with Idolatry. since they do not fix or terminate their Worship on the Image, but on what is thus represented? Ans. No subtil distinction will acquit before the Lord, and at the bar of his Word, what he hath so expresly condemned; when it is clear, 1. That not only worshipping with our mind the Image, but all corporal adoration thereof is forbidden, as Idolatrous worship, Thou shalt not bow down thereto. 2. None will deny but Aarons calf, and those of Jeroboams, were intended for the true God; yet their worship was most grosse Idolatrie. 3. We find the bra­zen Serpent, though an instituted type, under the Old Testament, taken down and destroyed, when once the People begun in an Idolatrous way, to look after 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 [Page 30] 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 [Page 31] 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, [Page 32] 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 [...]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, le [...]t [Page 33] being partakers of her sins, th [...]y be partakers of her plagues: yea such a threatning we may read, Rev. 14: 9, 10. as should cause men to tremble, who are not under a strange height of induration; and now since the breaking up of so great a light, and these clear discoveries of the truth, are the Waters become bloody, Revel. 16: 3. Qu. Yet can all this make out the charge of Antichristianism, or that the Pope is the Antichrist, who is so expresly foretold, 2 Thes. 2: 3, 4? Ans. To resolve such a thing, these are undenia­bly clear, 1. That the Holy Ghost, in the Scripture, hath been in a more than ordinary way, particular, in point­ing Antichrist out, by such notorious marks and chara­cters, that after ages might know him, if they will not shut their eyes; and that a most exact portraicture is there drawn of such an adversarie, what should be his form and shape, with the manner of his appearance. 2. Except we deny our Senses, it is certain, that we see with our eyes such an one, as is there shewed forth; so as none ever knew the face of a Man, by his Picture drawn to the life in a frame, better then the Church this day may know Antichrist, and that this is he, who so clearlie an­swers all these marks, which in the Scripture are given of him; even he, Whose coming shall be after the working of Sa­tan, with all power, signs, and lying wonders, forbidding to marry, and commanding to abstain from meats, which God hath ap­pointed to be used with thanksgiving; who sitteth in the Temple of God and exalteth himself above all that is called God, be­witcheth the Kings of the earth with his inchantments, and is drunk with the blood of the martyrs of Christ Iesus; yea, whose Traffick, and Merchandice, is not onlie Gold and Sil­ver, but The souls of men, Rev. 18: 13. And can we be in the dark, to know or discover who this Antichrist is, whose Doctrine is stated in so direct an opposition to Je­sus Christ, and the great design of the Gospel. 3. An­tichrist must be already come, and revealed, else ac­cording to the Scripture, that Prophecy can never have [Page 34] its accomplishment, since even in the Apostles times, this Mystery began to worke, and he who for a time did with­hold his coming, the Heathen Empire of Rome, hath been long since taken out of the way; and as the Scripture points his first coming, and appearance in the first times of the Church; so his last close, and final ruine to be near the second coming of the Lord 4. It is thus undeniable, that this adversarie can be no single person, or of a short continuance, but is a politick Bodie and Kingdom, centred, and united in one supream Head, and with a succession for many ages. 5. It is clear, that these ex­presse Marks and Characters given by the Scripture, for the Churches knowing of Antichrist, could answer to no Adversarie else, which Jesus Christ ever had under the New Testament, either Pagan or Mahumetan. Qu. Since Antichrists fall must be by the Word, as is clear, 2 Thes. 2: 4. whom the Lord shall consume by the breath of his mouth, can it be now applicable to the Romish Church, whilst Popery is so spreading, even in those Parts, where the Word is most power­fully preached? Ans. This needs not be strange, if we consider, 1. That Antichrists fall, according to the Scripture, must be by degrees, as his rise was. 2. That where the truth is not received in love, 2 Thes. 2: 18. it can­not long want judicial effects, to be given up to strong delusions. 3. It is easie to see, how such as at this day have fallen off to Poperie, are not upon debate, or by arguments to their judgement engaged, but it is the vi­sible product of a licentious time, and from an unusual growth of Atheism and Ignorance; yea those only are found to change their Religion, who never in earnest em­braced any. 4. Yet can none deny those great and extra­ordinarie effects, the preached word hath had to recover the Church from Antichristian darknesse, in these last ages, to which those famous Plantations of the Gospel, in Britain, Ireland, France, Germany, the Low countries, &c. are to this day a witnesse, where the greatest Atheists [Page 35] may see an immediate appearance of God, and something above nature, with that convincing increase of light, as enforceth such even to gnaw their tongue with pain, who do nor cease to oppose the truth.

Some serious Considerations further anent Popery, and the import of that great controversie betwixt the Romish, and reformed Churches at this day.

THough there seems small grounds of hope, to con­vince such, who in the holy judgement of God, are given up to that strong delusion of Popery, and ceaseth not to oppose themselves to the clearest discove­ries of the truth: yet this being so sad and deplorable a sight, to see how much of the Christian World thus Perish, who will not once open their eyes, and is so clear, that under the greatest of judgements, this way must involve them, (if the Scripture of God have any weight or credit with such:) yea since this is so grave and concerning a duty, now in these last times, to bea [...] wit­ness against Antichrist, and pursue without ceasing that call, whatever success it should have, that men would come out of Babylon, and hasten from under approaching wrath and judgment: I shall here add, to what is premitted before upon this subject, some serious Considerations con­cerning Popery, with an appeale to the Conscience of the Adversary, yea to their reason and judgment, if they will allow its free exercise herein, anent the truth thereof.

CONSID. 1.

FIrst, At what a rate by clear and undeniable conse­quence, from the Romish Doctrine and principles, one can be Popish, conforme to their way; and what is necessarily imported in being a Roman Catholick, as they thus terme themselves, which is not more strange, and astonishing in it self, than may be clear in these par­ticulars.

1. That it is to deliver up their reason and judgment to the conduct of such, of whom they must see true cause to feare, adventuring upon in the smallest of their out­ward interests: And where it is so visible, its money for merite, and that all can be sold at this market upon such a price; yea where the poore only must be left hope­less, who thus hath not to expiate their guilt, and pur­chass a plenary indulgence: as Petrarch of old was en­forced to say, that if Judas could come with the price of his Masters blood to the Romish market, he might be welcome to buy an absolution; where, no sin needs want a dispensation to allow it, or a pardon for its com­mitment, if their purse can possibly answere thereto.

2. This is to quite that judgment of discerning given them of God, and be shut out of all Proper knowledge of the Scripture with their own consent (except these of the Clergy) so as they must not trust their own eyes, but others in the great interest of their eternal state, and thus take the Romish Authority for their Bible; yea such, whom they cannot but see, what Palpable ignorance in some, and deceit and falshood is in others of those they thus implicitely credit, and that the concernes of this earth, and their private interest doth for the most of such more sway, than any thing of Religion.

3. It is by clearest consequence manifest, that this is a visible betaking of themselves to a Covenant of Works, [Page 37] and to stand thereby, in the most express opposition to the great intent of the Gospel; since according to their Principles, it is merite, yea their own Proper merite must be the way for their obtaining of heaven; and all they ascribe to Jesus Christ herein is this, only to give life and Salvation to their merites, which yet are in them­selves, and from their own intrinsick worth, without the imputation of Christs merite thereto, thus merito­rious; as they terme it, ex [...]ondigno: And thus only do they admit, a restoring again by him of a Covenant of Works on the same termes with the first; Do this and live.

4. It must be at that rate, one can be this day Popish, of the grossest Idolatry, and a turning the glory of the invi­sible God, into the similitude of a corruptible man, Rom. 1: vers. 23. with a most express counteracting of that great precept of the Moral Law against bowing down and Worshipping of any graven Image, they being no less thus guiltie of an Idolatrous Worship, than either the Church of Israel of Old, or the Pagan world could be charged with; since both had a respect further than the Image it self, the one to the true God, and the other to their feigned Deity.

5. What ever liberty this way gives to sin, and to lay the stress of their inward peace on the Priests absolution; yet it is clear, that at that rate on these tearmes can one be Popish this day, to subject themselves to a yoke and bon­dage from men, that without a judicial stroke on their Conscience might seeme intolerable; such as Auricular Confession to a Priest, of their most secret sins, and this under the pain of damnation; their Pennan [...]es, with that blind and unlimited obedience therein to their Church Guids without access to consult the Scripture; as if this way of expiating sin could be a Satisfaction before the holy God, such as their whipping of themselves, and going in Pilgrimage to some Superstitious place, yea thus me­ritorious, [Page 38] because they be grievous to the flesh; but why not rather, an offering up of the fruit of their body for the sin of their soul, as those of old unto Molech, which might witness a further degree of doing violence to their own flesh. If men might thus think by a sacri­fice of their devising to appease the Justice of God.

6. This necessarily also must follow an embracement of Popery, and subjecting to that way; to be put beyond a possibility of any inward peace here, or quiet as to their future state in another world, since it is undeniable. 1. They must have some merite of their own, and an humane Satisfaction to confide in, and on that foundati­on of good works, lay the weight of obtaining life, whilst ye [...] according to their own Principles they see, there is no possible being sure, if these shall be found equivalent in value to answere this end. 2. That no assurance of Sal­vation is so much as attaineable, according to their Do­ctrine. 3. How sad a cure, as have no suteableness there­with to ease a disquiet and awakened Conscience, does their Principles bring, such as Pennances, their own Satis­faction, the Pop's Pardon, or absolution of the Priest, invo­cation of Saints and Images, whence it was in the darkness of Popery, most found themselves under that inforcement for so many dotations, and to stretch their state to the furthest for soul-masses, since they could find no ground for their souls quiet here. 4. And does not this way and Doctrine most visibly pursue men, not unto death on­ly, but beyond it, through these tormenting thoughts and fear of a Purgatory to come, and that uncertainty as to the time or terme of release, so as at the best, death must have a terrible and affrighting look.

7. If men would bring this near their thoughts, no less can serve to be a Popish proselyte than a manifest in­volvement in the blood of all the Saints, which hath been shed, and serving themselves Heir to both the guilt and judgment of such horrid and unexpressible cruelty [Page 39] exerced by the Romish Church on those for so many ages past, who through grace did resist unto the death, striving for the truth against Antichristianisme: for it is clear, how such comes on the same score by their virtual con­sent, and justifying the same with as real accession before the Lord thereunto, as though they had actually con­curred. Oh what a reckoning will this once be found, to enter into eternity with, before the judgment seat of Christ?

8, And is it now possible for any to be Popish, but at that rate of resisting the clearest discoveries of the truth, and an express doing despite to the Spirit of Grace, a re­fusing to be cured, and to come to the light, now when Antichristianisme is by such undeniable evidences reveal­ed to the world, as men cannot be in the dark, who this great Adversary is, that does not shut their own eyes from it. Oh! what a revenge does hatred and malice at the truth, cause, that can turn men cruel against them­selves; nor is that stroke of judicial blindness more strange and amazeing this day on the Jewes, when sur­rounded with so clear discoveries of the truth, than this now may be, which is upon the Romish Church, tha [...] can­not see that desperat state they are in, when such undeni­able light is held out from the Scriptures there anent, nay, it must be said, who will not see this?

9. I must here further add, how evident also this is to be Popish, and enrolled with such a party, that it is no less, than to stand under that most dreadful peremptory threat­ning, as is in the whole of the Bible denounced against such, as i [...] these times of light shall engage with that way, Rev. 14: 9. If any man Worship the beast and his Image, and receive his mark in his fore head, or in his hand, the same shall drink of the wine of the wrath of God, which is powred out with­out mixture, into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy An­gels, and in presence of the Lamb, and the smoak of their tor­ment [Page 40] ascendeth up for ever and ever, and they have no rest day nor night, who worship the beast and his imag [...], and who so re­ceiveth the mark of his name. Oh! If men would be so far awakned with the dread of this threatning, as once to come and see but with their own eyes, to what party this is applicable, and expresly pointed at by the Spirit of God there: and it is sure they could not then be in the dark, how deep it drawes, under 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, [Page 41] 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 [Page 42] 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 g [...]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 [...]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 equiv [...]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 [Page 43] 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, to put a handsome shape on this device, or how the World can know upon any sure gronud. 1. How Peter was at Rome, or that he was setled in a peculiar manner Bishop in that See, which nei­ther Scripture, nor the most ancient records of the Church gives the least shadow of ground for. 2, How the Pope becometh his Successor, or upon what warrant, yea, that this should be an Article of mens faith, where [Page 44] the Scripture is wholly silent. 3. How that pretended succession to Peter in that particular Diocess of Rome, should have a Catholick Power and Headship over the whole Church annexed thereto, so as all who succeed in in the one, must also in the other. 4. How a warranta­ble Succession of each particular Pope; can be made sure to the Apostle, upon this pretended right, and that he hath lawfully succeeded; since if this be nul, and the election be unlawful, they have then with their own con­sent no promise of Assistance, nor obedience in this case due. 5. When it is so clear, that the Power of the Keyes were given no less to the rest of the Apostles, then to Peter, as is express Matth. 18: 18, 19. yea, that Peter claimed no such presidence amongst the rest of the A­postles, as may be seen Act. 15. upon what ground can they thus refound so great a claime as this? Oh what an amazing infatuation are those in, who should take this upon trust, the very recital whereof is so obvious a re­futation of it self: And that on such a pretended Power and Supremacy of Peter, the whole weight and superstru­cture of the Romish Hierarchy must leane, yea which is of a higher concerne, that on this, by undeniable conse­quence, must be rolled over a weight no less, than the eternal interest, and perishing of many millions of souls. who upon this Plenary Power and Infallibility of the Pope, thus founded upon such a ground, do adventure with such an Acquittance and Absolution, as their secu­rity into another World.

5. That notable device of Purgatory may be a convin­cing witness to the horrid imposture of Popery, than which nothing could have been more subservient to that great designe of a lucrative interest, and to keep the people under a continued aw and terror; yea what improvement for so many ages they have made of this for their own pri­vate gain, that it may be seen, the Romish Church should lose one of the greatest revenues it hath, if purgatory [Page 45] were not kept up amongst them, & is beyond reckoning by themselves what continued income this hath had, & quantum haec fabula profuit Romanae Ecclesiae. But Oh! such as will thus adventure hereon, may have saddest cause to feare, that this Purgatory, on their immediat parting with time, be found a real hell, whence no release, or Possibi­lity thereof can be, though all the treasures of the earth could be given for the same; and then shall know this sad verification of this truth 2 Thes. 2: 11, 12. Which so expresly points at Antichristian Popery, for this cause God shall send them strong delusion, to believe a lye, because they received not the Love of the Truth, that they might be saved; that they all may be damned, who believe not the Truth, but had pleasure in unrighteousness.

6. What strange account do their legends give of their pretended Miracles, as the most effectual way to gain c [...]edit to these Doctrines, which they see can have no possible founding [...] the Scripture; such as that we may judge those, who are but in the least knowing amongst them, wonder, how Credit could be expected from any thereto, such as they tell us of S. Francis, how he was greater then John the Baptist, and better then all the Apostles, who in Vi­sion received the Wounds of Christ, suffered the same griefs, in whom all vertues of the Saints, as well under the Old, as under the New Testament, ar put unitivè & conjunctivè, and after, most blasphemously puts him in the same roome with our most blessed Lord, by reason of a scedule which they say Leo the Friar saw descend from Heaven, and fell on the Head of Francis, whereon was write, this man is the grace of God, and example of all perfection, &c. This Book, wherein these; yea where more horride blasphemies are written, called liber con­formitatum impressis Bononiae Fol. 3, & 250. is called by them their golden book, with this express clause under­neath by a general consent of the Chapter of that Order, [...]ye have searched▪ this book, and found nothing worthy of [Page 46] correction. Such an instance also is he, whom they call St Dominick, of whom they shew that Christ raised three only from the dead, but S. Dominick, three in one City that he had the Angels at his Service, (but it may be easy to judge what Angels they were) how the Elements did obey him, and the Devils trembled at him: how he had a star in his forehead, when he was Baptized, and restored fourty strangers to life that where over whelmed in a ship, and long under the water, with much more of this kind; published to the World by Anthony an Archbishop of his Order. Anthon. Arch. Pag. 3, 23. but with these fa­mous instances may be sitly joined two Nunes, no less known and publick, who if they had lived in one time, and their order could have allowed it, might have been suteably matcht with other, the one is Magdalena de Cruce, Abbess of a Monastery of Franciscan Nunnes, who by the Power of the Devil appeared to Mariners in a storme at sea, when invocate, and the storme calmed, was sometimes lift up into the air, and the Sacrament went up visibly out of the Priests hand that said Mass, through the air before all that look on, unto her: was of such repute, that not only many ladies in Spain but the Queen also when she was near to be brought to bed, sent the mantles wherein the Child was to be wrapt, for her to bless: yet at length upon clearest discovery, and her own confession, found to be a witch, in express com­pact with the Devil since she was nine Years old, so as the Spanish Inquisitors could not get shifted some forme of Sentence against her Anno 1540. A passage, the truth whereof the Romish Church will not offer to dis­own, the relation being so publick and known by their own writers: And indeed she was well suted to be an Abbess of S, Francis Order. The other Instance is that relation set forth by one Stephen de Lusignan dedicated to the French Queen of the great Miracles in the Year 1586, which hapned to the Prioress de le Annonciado of [Page 47] Lisbon in Portugal, approved by the greatest Church men there, whose names are set down, how usually Christ appeared to her, and talked with her, and had the im­press of his five wounds put upon her, with many such strange things, so as severals were incited through the fame of her, to become Nunnes, yet at last was by a mervellous providence from the Lord, 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 [Page 48] 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, its 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 m [...]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 [Page 49] 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, [Page 50] 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, and humane inventions, thus Fredrick the third King of Suily, a religious Prince in such dark times, was staggered about the Christian faith, and made to question if the Gospel was not some humane device, as is published at length in his conference with Arnoldus de Villanova a learned man, upon these grounds. 1. That the whole Clergy great and small conformed their lives no wise to the Scripture, had no regard to the souls of the people, and discharged sacred offices, for a forme only, [Page 51] or else in scorne and mockery, which then was so noture, as it could not be hid. 2. That those of the more severe order of Monks did obviously evidence hypocrisy, impie­ty, wantonness, rapine, yea incredulity about the Gospel it self. 3. That in a Doctrine so weighty, and of such con­sequence, as the Christian faith, the Romish Church seemed so little concerned, were intangled in worldly af­faires, and no course set on foot for propagation of the Gospel, to satisfy whom Arnoldus shewed, how expresly such defection, and these corruptions were foretold under the New Testament, as that conference published by him self shewes. And besides, it is known what advantage the visible grosness of Popery gave to Mahumidanisme, and for many's falling off from the visible Profession of Chri­stianity; which caused Averroes the Philosopher to cry out, Cum Christiani Deum suum manducent, sit anima mea cum Phi­losophis. Yea enforced such, who gave any serious look to the Scripture, to say, that either the Scripture was not the Word of God, or such as professed the same, were not Christians. And when thus Atheisme may be seene to fol­low Popery as its native effect, and mutually concurre toge­ther. Oh! what might be feared from such an obvious conjunction of both in this time, if the truth and faith­fulness of God were not his Churches security.

CONSID. V.

FIfthly, Sould it not seeme strange, and such, as no reason can truely answere, why in these times Kings & great men of the earth hath given their power to support the Romish interest, when this so visibly is destructive to the just right, and interest of all Magistrats; but that we see it is of God, in giving than so far up in his secret judg­ment, until the Scripture be fulfilled, as is clear, Rev. 17: 17. for Its sure, otherwise these things can not be hid from their eyes.

[Page 52]1. That as the grandour of the Romish Church grew up, how the Kings of the earth by giving their power thereto, lost their own, and by their concurrace in this designe were no less evidently depressed, than the other raised; so as all, who look in on the history of such times, may clearly see the several steps of the Popes advance, in coming to his height, and of the Empir's declining and fall, both in the Easterne and westerne parts, most visibly meet in one and the same history: yea thus, how quickly Magistracy, and the power thereof was turned to an Image and shadow, that it could not further live and act, but as it was enlivened with the Romish breath, yea, how quickly in a few ages after Phocas; the greatest of the westerne Emperors were forced to bow at the Popes feet, so as Henry the fourth was put to stand three dayes in the cold winter barefooted at the Pop's gates, ere he could be reconciled, upon some pretended quarrel he had against him; yea the Popish writers accounts it their honour to tell the world how Fredrick Barbarossa, the first Emperor of that name, was made to lay his neck under Pope Alexanders feet, until he trampled thereon, blasphemously making use of that Scripture, Ps. 91. that thus he would tread upon the Lyon and the Dragon: before he could obtain his son's liberty then in prison in Venice, and at the Pop's disposing. And here we may have a conspi­cuous Commentar on that Scripture, 2 Thes. 2: 3. that this let, which was to be taken out of the way of the man of sin's being revealed, as is there foretold, was not the heathen Empire of Rome only, but the Roman Empire in its integrity and strength even after it was Christian.

2. It is undeniable from the Romish Doctrine and Prin­ciples, that power the Pope and Rulers of their Church owns to dethrone Kings, and tranferre their Kingdomes to others, and by there Interdiction to loose subjects from any tye or alledgeance to their Prince, to bind or loose mens consciences, as they find their own interest stand; and by that plenitude of their Churches power, to exempt Eccle­siastick [Page 53] Persons from the Lawes of Magistrats, so as they may not be judged by these, for the most horride and no­torious Crimes, which the Civil Power ought to punish; whilst their Church immunities are a City of refuge for retreat.

3. And as the Romish Religion stricks at the very roo [...] of Piety and Godliness, when by the Popes Power, yea of ordinary Priests, it can dispense with the most horride Acts of wickedneis, murther, adultery, rapts, incest, sodomy, and hath their rates stated at what price they can purchass a full absolution for the same, so doth it thus no less visibly strick at the greatest security of Government, and that which foundeth the strongest Obligations to all Civil and Moral Duties, which is to have the aw and regard of Religion kept up in a nation.

4. It is clear also how the Romish Doctrine subverts truth and righteousness amongst men, which is the greatest security of all Personal interests, when it avowedly warrants equivocation both in Oaths and Words, and in such doubt­ful tearmes to sweare, as may be directly contrair to the in­tention of the judge requiring the same, so as an Oath in judgment cannot be the end of controversy, yea by their Do­ctrine expresly teaches also, that a man is not bound to re­pent presently for the most hainous sins, but is only necessar in the last extreame of Life.

5. Are not the Principles of the Romish Religion such as are visibly destructive even to humane society, in so pro­fessed owning, under a pretended zeal against heresy (for such is the Doctrine of Christ unto them) those Prodigies of cruelty, which we should think humane nature, though corrupt, could not but tremble at, without being trans­formed into the very image of the Devil? Such as the French and Irish Massacres, the Netherland persecution under the Duke of Alva, the Spanish Inquisition, and those bloody years under Queene Mary's reigne in England, do before all the world witness; yea, its obvious, how no cruelty, even [Page 54] of the Heathens in the first times of the Church can almost be found to parallel with Popish cruelty, where they can have a doore opened for this. Oh! That it should be so little seen and laid to heart at this day, how the common interest and concerne of all Princes and Magistrats, even upon their own civil rights, is to contend against this greatest adversary, that ever Jesus Christ had upon the earth, and if now be not believed, saddest experience may yet make this clear, that in those parts, where the truth hath been received and embraced, and by the good hand of the Lord rescued from the yoke and dominion of Antichrist, that its sure, the security of the Church and Commonwealth is there necessarily conjoyned so, that if the Protestant in­terest should weare out, and the truth decline, the land cannot possibly be safe, where once this had been re­ceived.

The Romish interest now seemes to gain ground, yea a strange and unusual conjūction to promote that way; but its well, we know a more blessed and infallible security, than outward appearances to rest upon: and with that as­surance, as we can be perswaded of an eternal salvation by Jesus Christ. It is sure also. 1. That the victory and de­cision of this warre shall be on the Lambs side, and those that are with him must overcome, when the living God hath past his word thereupon, to his Church; and though we may set no bounds, as to any particular time, we have so­lide ground to believe that a more remarkeable stroke, above all that hath been hitherto, hasteneth upon the King­dome of Antichrist. 2. That who soever withdraw, and think it their interest now to keep a distance in any adven­turing for the truth, yet light and deliverance shall arise to the Church from another airth; but this shall not be their escape and outgate: Yea though it seeme a strange contra­diction to sense and reason, it is to be the matter of our faith, that assuredly now the rise and advance of the reformed Church is on foot, and her sharpest conflicts and wrestlings [Page 55] must tend thereunto. 3. Though the Spirit of intercession and prayer may be too discernably found under a sad re­straint, as to what hath been in former times in the Church▪ yet this sure, that many prayers and groans once put up by an innumerable company who now are in heaven, in behalf of the Church, and for that solemne day of Babylons fall, yet waits and still cryes before the throne; such prayers, wherein they had greatest access and liberty by the help of the Spirit, for powring out their souls thus before the Lord. 4. It's sure we are to believe, that instruments shall be yet raised, and called for that end with a mervelous ap­pearance of God upon them, to execute the judgment written against this Adversary; and O what a blessed, and honourable service shall it be? 5. Should this not other­wise be made out, but through a sea of blood, and wound­ing the heads over many Countries, yea in a way (as we have clearest ground to judge) which humane reason could never reach. It is sure, this cannot be wanting, and when the God of truth hath said, such an enemy shall be brought down, his Counsel must stand, though all the Kingdomes of the earth stood in the way thereof; Oh! at what a rate does these now run themselves in the way of his wrath and vengeance, and to be partakers of the same plagues with Antichrist, who yet will not cease, for giving their power to support that accursed and falling interest.

FINIS.
[squirrel eating]

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