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 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 conâ—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 Athanasiâ—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 corrupâ—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 oâ—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. Nâ—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 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
Churches witnesse be of greater credit and weight then the Word of God 4 There is no Authority even the Romish Church can pretend to but what they plead from the Scripture therefore it cannot be dependent upon the Church 5. Should this be admitted the Christian cause were lost in contending against Atheists and Infidels nor any possible access to convince these for what could that Argument of the Church's Authority be to them who own no such thing 6. If on this the Scripture be admitted our Faith should then resolve on the Testimony of men and be but a human Faith Qu. But must every private Man be his own Judge and not the Church to put what sense he pleaseth on the Scripture Ans It is clear 1. That there is a private judgement of discretion the meanest Christian hath to know and discern the Truth that his service may be Reasonable service Rom. 12 1. And his Faith a rational act For every man must prove his own work Gal. 6 4. 2. We deny not a publick and ministerial judgement to the Church which in greater and lesset Synods may be passed where Pastors Elders are assembled by the ordinance of Christ though here no blind obedience is imposed since this only can be according to the Law and in pursuance of it not above it But to the Holy Ghost alone can a Supremacy and a Soveraignty of judgement in matters of Faih belong Since There is but one Lawgiver who is able to save and destroy Jam. 4 12. And no power against the truth but for it 2 Cor. 13 8. Qu. Are we not called to hear the Church Mat. 18 17. and implicitely rely on its sentence Ans That command hath respect to Church-censure and against contumacie but to impose no implicite obedience or subject the Scripture Authority to Men When it is so clear 1. That the furthest observance of the Apostle was to be such as might not go without these bounds Be ye followers of me as I am of Christ 2. This were to divide Faith and Knowledge from one another and an express contradicting of that 1 Pet. 3 15. To be ready to give a reason of faith within us to every who demands 3. Thus Men might be saved without believing there is a Christ and the Gospel 4. Thus many were under a necessity to live and die Infidels if they must only hear what the Romish Church sayes not read the Scripture themselves who in some remote parts of earth or by a close imprisonment may be shut up so as they can have no possible converse with that Church SECT VI. Qu. IS there no Supreme Visible and Infallible Judge placed in the Church upon whose decision we may securely rest in all matters of Faith and Conscience Ans This Article is indeed of great weight to the Romish Church so as their whole interest seems to stand or fall accordingly But it is clear 1. They must bring another Bible than the Old and New Testament to prove this or let us see the least Commission and Warrant for any such Judge there as they plead for 2. It is contrary to the command 1 Thes 5 21. Prove all things and hold fast that which is good 3. None can deny the Apostles were fallible though not in their Doctrine being therein immediatly inspired by the holy Ghost when so ignorant of the Death Sufferings and Resurrection of Christ and it is sure Peter was far from this Infallibility when he denied his Master and after he was confirmed and had that assurance given that his Faith should not fail which is one great foundation of the pretended Romish Infallibility when Paul withstood him to the face Gal. 2 11. 4. This power doth the Pope challeng over the Gentiles as being Peter's successor when it is clear that Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost and Peters own consent Rom. 11 17. Acts 13 2. Gal. 2 9. 5. And do not all know what decrees of Councils have been against Councils and Popes against Popes Qu. Is not Peter that Rock on which Christ promised to build the Church Mat. 16 18. Ans It is manifest that by this was expresly meant the Doctrine and Profession then made of Christ's being the Son of God yea that the same power given to Peter was in as expresse termes given to the rest of the Apostles Mat. 18 18. Ioh. 20 22. And where it is said Ye are built upon the foundation of the Prophets and Apostles Eph. 2 20. no difference is in the least put betwixt Peter and the rest yet here is the great foundation of their Church Qu. Does not this prove such an Infallibility that the Church is the Pillar and ground of Truth 1 Tim 3 1â—â— Ans This was not said of the Church of Rome or evince her peculiar claim thereto beyond other Churches But here clearlie is shewed the stability and fixednesse of the Christian Church unto which the Oracles of God were committed and no possible reasoning thence for an Infallibility to any Church on Earth Qu. Is there nothing from the Scripture to shew a difference betwixt Peter and the rest of the Apostles as to his Presidence and that the Monarchie of the Church was established in his person Ans We find this was expresly prohibited by Jesus Christ to the whole Apostles without exception that no such absolute Authority should be by any of them claimed Mat. 23 10 Be ye not called masters for one is your master even Christ But if any shadow were for this It might seem more applicable to Paul when he saith Besides these the care of all the Churches came upon me 2 Cor. 11 v. 28. If this had been said of Peter the Romish writers would have made a strange noise as if they had found one demonstration for all to secure that interest SECT VII Qu. CAn the Scripture be a sufficient Rule of Faith and sufficient to decide controversies in the Church without the help of unwritten Traditions Ans It is 1. Because the alone way for being saved is in following what is written there Ioh. 20 31. These things are written that you may believe that Iesus is the Christ and that believing you might have life through his name 2. It is a full and sufficient Rule containing all things necessary both to believe do 2 Tim. 3. 15. From a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Yea it is there shewed to be Profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 3. It is expresly against the Scriptures to impose any humane Traditions on the Church for subjecting our Faith thereto Deut 4 2. Thou shalt not add to the words which I command thee Qu. But doth not the Apostle command to hold fast the
it Qu. Is it not lawful to make an Image of Christ who is truly Man for keeping up the remembrance of him in our Worship Ans We may not 1. Because it is expreslie forbidden to frame unto ourselves the likenesse of any thing in Heaven where the blessed body of Christ now is 2. Since both natures in him are inseparable this were to fix a representation in our mind of his manhood only dividing it from his Divinity and thus give a manifest advantage to Arrianism 3. Nothing from the Scripture giveth the least shew of any shape or lineament of his Body to let us see that under no visible Image we should seek to represent him 4. The true portraicture of Christ crucified we have set before our eyes in the Gospel and administration of the Sacraments as is clear Gal. 3 vers 1. Qu. Yet is there not safe ground for the worship of Angels of the Virgin Mary and of the Saints since this is not directed unto them as unto God but in a lower degree Ans God alone is and ought to be the object of Religious Worship which in no degree can be given unto any creature whatsoever as is expresse from the Command Matth. 4 10. Thou shalt worship the Lord thy God and him only shalt thou serve 2. All worshipping of Angels is forbidden Col. 2 18. Rev. 10 10. 3. Since Religious Worship is due to God alone we may in no degree give it to the Virgin Mary or the Saints since there is but one Mediator Jesus Christ 1 Tim. 2 5. Yea this were so far to put them in the place of God to provoke his jealousie Exo. 24 14. Thou shalt worship no other God for the Lord whose Name is Jealous is a Iealous God And of this is he in a special way Jealous that none be copartners with him in his Worship Qu. Is there no warrantable use of Images Ans The use of Images is not simply condemned for we find some in the Temple by expresse Command though they were only Typical to shadow out things to be fulfilled under the New Testament there is a Political use of Images also lawful for ornament and to keep up the remembrance of friends some historical and for doctrinal use but none should be set up in Churches or in the least set apart for Religious Worship SECT XVI Qu. MAy not the Worship of God in the publick Prayers of the Church be in an unknown tongue according to the Popish Doctrine Ans You have the Apostles answer to this 1 Cor. 14 2. He that speaketh in an unknown tongue speaketh not unto men but unto God for who understands him In which he shews there can be no visible communion in such an act of worship and lets us see how it contradicts one great end of publick worship that such can have no real and heart consenting therein which is indispensiby called for in that dutie of publick Prayer as we see vers 16. For how shall be that occupieth the room of the unlearned say Amen at thy giving of thanks since he understands not what thou sayest Qu. Is it not enough to intrust Church-guides with this to whom the People makes their Confession Ans We know no such implicite relyance taught by the Scripture but there is no cure where men will intrust both Religion and Reason at once to the disposal of others Qu. Yet is there not a necessity of some Implicite relyance on these since according to the Romish Doctrine none can be assured of his own Salvation but what he hath on the assurance of his Priest and Confessor Ans Nothing is more clear than a Christians accesse to be assured of his being in the state of Grace and that he hath passed from death to life 1 Ioh. 3 14. Upon these grounds 1. Because a rejoycing in the hope of the glory of God is attainable here as the Apostle sheweth Rom. 5 vers 2. 2. That by the works and evidences of Sanctification a most firm and infallible assurance is in this life given to the Saints 1 Ioh 3 18 19. Let us not love in tongue neither in word but in deed and truth and hereby do we know that we are in the truth and shall assure our hearts before him 3. By the testimonie of the Spirit witnessing with our Spirits That we are the children of God Rom 8 16. 4. By that earnest of the Spirit in our hearts whereby we are sealed unto the day of Redemption Eph. 1 13 14. 4 30. Qu. Is there no ground for that Article of the Romish Doctrine that under pain of damnation there be a Confession of the most secret sins of men yea their very thoughts so far as they can remember unto the Priest according to that James 5 16. Confesse your faults one to another Ans We see as much ground from this to confesse to the people as to the Priest nor doth the Scripture warrant any such thing but this assurance have we that He who confesseth and forsaketh his sins shall find mercy Prov. 28 13. Which none will deny is there meant unto God nor did the Saints in Scripture know Auricular Confession I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal 32 5. Though we deny not the duty of publick Confession in the case of publick and scandalous sins but if men shut not their eyes nothing but a politick interest is here to be thus on the most hid and close counsels of men by such a pretext to keep the Conscience under awe SECT XVII Qu. BUt how should that plea be answered which the Romish Church hath to prove their Religion from its unity universality and an uninterrupted succession Ans It is I confesse strange and astonishing when so clear 1. For her Unity That besides what known differences they are at amongst themselves in many Doctrines they are visibly divided about the very foundation of their Faith and Infallibility of their Church whether it resolve on the Pope alone or on the Pope and a Council or that late found-out Rule of Oral Tradition 2. For an Universality it is easie to know how much more than the one half where the Christian Faith is embraced through the World doth not at all own the See of Rome And 3. For that Succession of their Church and uninterrupted line of Popes they will not themselves debate how there have been â—hree Popes at one time yea by what horrid means some of them got up to that throne as their greatest Writers are forced to confesse Qu. But is the Apostacy of that Church such as there is no safe union with it nor hope of being saved in their Religion Ans If Rome be that spiritual Babylon Rev. 18 4. as is there most evident then is the command peremptorie to come out of her leâ—t being partakers of her sins thâ—y be partakers of her plagues yea such a threatning we may read Rev.
discovered and all to be an imposture confessing the same her self with the whole manner of it so as the evidence thereof did enforce the Archbishop of Lisbon with the Inquisition to make some shew of condemning her as is printed at Seville 1589. but the discovery came too late of this or rather too soon for their interest after the relation of her Miracles had gone a broad These instances I only here touch of which so many else are known to the world that it may be seene on what signes and lying wonders this party leanes for the support of their Doctrine which may not abide the light of the Scripture But oh It may be sad and amazing in this day when the truth is so clearly shewed forth how so much the World seemes to have lost all sight and impressions thereof yea turned at that rate Atheistical to be thus imposed upon for subjecting to that way where the baite cannot be more discernable then the hook and where men must quite both Religion and Reason at once in getting such a stile as this of a Roman Catholick CONSID. IV. FOurthly Whilst this strange sight we have this day before us of the Romish state and Hierarchy with that peculiar frame and mould it is cast in so different from other Kingdomes of the world of such numerous orders and degrees resolving in one Monarch and head the man of sin after whom the world so long hath wondered Let us but seriously also consider what true account antiquitie on which they so much lean gives of this way 1. How clear and noture even to admiration is that discovery so many ages past of this Adversary his shape the way and manner of his appearance and so expresly foretold by the holy Ghost as we now see with our eyes in the event when upon no principles of Reason or the least of visible appearances such future emergencies could ever been foreseen or have entered into mens thoughts that it may be demonstrably evident to all this only could have been revealed by him to whom all his works are known from the beginning 2. As the Scripture shewes that early rise this mystery of iniquity had and its beginning to work with the first dawnings of Christianity though then more undiscernably and under ground This we may know also under whose hand this monstruous birth was most ripened and brought forth to a more Publick View of the World to wit that horrid and vile wretch Phocas who then usurped the Empire and conspired against his Master Mauritius and as all Histories of that time shewes what a plague and judgement from the Lord he was to the world so as it s related of a holy man who then lived after much wrestlings in prayer with God with some serious enquiry why such a vilewretch had been set up over the Empire got in a strange mâ—nner this answere quia non inveni pejorem Yet this cruel and brutish man Phocas as the Popish writers themselves are forced to confess was he for whom Gregory the great by his legate doth so congratulate his advancement as he summonds the Angels and all the Saints in heaven to rejoice therein After whose death the succeeding Pope Boniface did so far insinuate on this Emperiour as to divide him from the Greek Patriarch and obtained the granting of that Chartour upon which their pretended right stands to be universal head and Bishop of the Christian Church a very obvious suteableness being here for one bloody usurper as this was who rose upon the assasination of that good Emperour and his Children to make thus way for another nor a fitter mean could have been found to help the man of sin to his throne than this Phocas for which see Baron 81. an 603. art 3. 3. It should be remarkable that concurrance of things was then for the more full discovery of this Adversary and of his being revealed to be that man of sin shewed by the holy Ghost 2 Thes 2 3. when their own greatest writers are enforced to tell since this could not possibly be hid how from the eighth Century and several ages after such as exerced the papal power were for the most part so many prodigies of wickedness in their time that those Histories seemes to want words to express the horrour and abomination of such as were Popes for which let any but read Platina himself lih 5. upon Benedict the 4. and many others of their lives where he shewes how they were become such as laying aside all divine Worship like cruel tyrrants did exerce their malice in the world but that some of them lived not long God taking them away as so many Monsters of men but more fully doth Cardinal Benno speak to this yea Baronius also in his Annales Tom. 10. how it was then known their ordinary use of Magick consulting with the Devil and giving themselves over to these horrid Villanies as no heathen records almost give such an account And which are Baronius his own words though one of the greatest friends to the Popish interest that such was the face of the Romish Church as Sees were changed Bishopricks and Church offices given at the pleasure of the vilest Strumpets that then bare rule at Rome Now this is that true antiquity they have to boast of to the world and of those Popes whose infallibility in all matters of faith they would perswade men to rely on 4. How undeniable is it from those times when the Romish Hierarchy once began to ripen to its height what sorest plagues did thus follow and break in on the Christian world yea what an inlet of grossest ignorance was therewith not only of divine things but of all humane literature and morality as from the concurrance of histories then is clear that with the several steps of the advance of the Popish grandour and power the world did gradually turne worse yea and in a strange manner became barbarous rude and savage so as both Baronius and others of their writers who they know intended no reflection upon their way further then necessity enforced them to speak shewes such was the face of those times as it was a matter of suspition to know the Greek language but to have any knowledge of the Hebrew was no less than heresie yea calleth them infaelicissima luctuosissima Romanae Ecclesiae tempora and that these and following ages were such wherein all things both humane and divine were in visible confusion 5. And is it not noture to all who consults the Church records what a flood not only in dissolutness of practice but Atheisme in Principles did remarkeably then break forth on the Christian world with that advance of the Romish interest towards its height so as those who were serious in the matters of truth were almost brought to a questioning of the whole of the Gospel and any sound founding of their faith in the matters of God whilst Religion seemed to be almost lost in fabulous traditions