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 always 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 shall drink of the wine of the wrath of God, which is poured 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 smoke 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 adjoined here against Popery, was in part formerly published, but being with some further enlargement now reprinted; I hope, it may not be found unsuitable to set them down here in the close, when so convincing &  a rise from the foregoing subject is clear; though such as desire may have it by itself also, without the preceding treatise. These grounds did in some measure press me now to the present publishing thereof. 1. That the import of this controversy betwixt the Romish and Reformed Church, concerns the meanest this day no less than the more knowing and learned; and that to be a Protestant in earnest must necessarily require a seeing the truth with their own eyes, yea such a faith, as is the result of a judgement 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 sow tares, whilst so few even of those who seem serious in professing the truth, can give a clear account of the grossness of Popery, and  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 with Popery, who but seldom work out in their age and riper years, what they thus drink in in their youth. 4. That such an essay seemed convincingly needful for these, whose age, want of time, indisposition to read, or loathness too be at expense in buying books, is too visible a , for their improving what hath been more largely written by others. 5. That (as I hope it shall be found) what is of greatest weight or necessary use to be known in these Controversies, is ●ere comprised, though in small bounds, yet with 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 hours, 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 answer, and give a solid account of the Protestant Doctrine, and grossness 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 aim, what ever entertainment it should otherwise meet with. The time hasteneth, when that only, which tendeth to a  peace with Jesus Christ will abide, and ●y near to the soul when 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 Council of Trent do not clearly attest. The Reader would consider, that these Sections into which this is divided, is with respect to the particular Heads of the Romish Doctrine, which are there handled.   

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


SECT. 1.  
Qu. Sing our greatest interest, is to know the truth and certainty of that Religion we profess, What is to be understood by the Protestant Reform Religion, as under such a designation it is now held forth? Ans. The Scripture, unto whose trial this offereth itself, clearly showeth, 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 solemn 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 darkened, as Antichristianisme grew up; which hath been unanswerably, proved to the World. 2. That in the Scripture no ground can be showed, 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 and against the Romish Apostasy, which, as a fresh River, made its way through that horrid 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. It's 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, Porphyry, Lucian, etc. 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 History, and confession of our Adversaries, that a continued succession of Orthodox Doctors, who did confess and teach the same Doctrine, for the substance, that we own, have in no times been wanting to the Church, nor some visible party to withstand Popery, and keep up a witness to the Truth, even in the greatest darkness; as the Romish Writers are forced to confess, 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 Decrees, 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 certainty 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 Infallibility 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 controversy 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 laics without Ordination, when their Doctrine, and the Council of Trent so expressly hold the efficacy 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 possibly can be sure. 3. Such have no rational certainty of what they profess to believe, who are with their own consent shut out from all proper knowledge of the Scripture, and on the testimony 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 Fabric of Popery; which is an alleged Presidence of Peter amongst the Apostles, while no demonstration can ever be given, that Peter was at Rome, or that he was Bishop there, or if the same privileges be entailed to his Successors, and how these should be chosen in aftertimes? 5. According to their Principles, they have no Bible, nor any such Authentic 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 Clergy put a sense thereon: So that the very Letter of the Scripture is most evidently passed from: For myself, 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 persuaded 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 Popery, except men turn Atheists, yea, quit all Religion and Reason at once. Cue, Is not Rome the Catholic and Apostolic Church, out of which there is no Salvation? Ans. We know there is a Catholic Church under the Gospel, that consists of all who embrace the Christian Faith, whether bond or free, Jews 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 Governor 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 Catholic Church had a being, when it had not▪ 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 Catholic Church, before the setting up of Papacy, and the other since, essentially different from the former. 3. There is no access to deny, that they are more, and of greater extent in the 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 risen, 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 Popish 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 Purgatory than his blood, to purify us from all sin, another Propitiatory Sacrifice to expiate sin, than his Death, who was once offered to bear the sins of many. Heb. 9: 28: another merit 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 New-testament 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 form of sound Doctrine, Rom. 6: 17. Unto whose sentence we are, in all matters both of Faith and Practice, expressly 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 Mass of dead and dark Characters, until their Church put a sense thereon? Ans. It's own witness, 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 expressly forbids, as the cause of Error and Heresy? 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 the Church now be in a worse case, and live in more darkness? 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 err 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 wrist to their own destruction Ans.? It is there showed: 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 ruin their interest, and be discovered in the greatest imposture that ever was known in the World; or have the Bible shut up, though to ruin 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 itself: And to none but to the Holy Ghost speaking 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 itself, which thence only can be sought, and understood by the same Spirit, that indicted it. 3. We see by▪ innumerable instances, that where in one place it speaks more darkly, it doth explain itself in another, and thus refers us to its own interpretation; yea, how with a greater light and plainness Truths are opened up in the New Testament, which more darkly, and as under a Veil, 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 shows 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 itself, and according to the Analogy of Faith, but no ground in the least to deny access 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 only. 2. If the sense of any thing written can be understood, than it is sure the most weighty and necessary 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 Scripture is more dark, there want not peculiar helps and means for a Christians attaining the true sense thereof, such as serious prayer; the knowledge 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 implicitly 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 plainness, to the discerning of all, held forth, 3. What the Romish Church pleads for, of an Allegoric, 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 necessary 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 reverend esteem thereof, and a ministerial help to our Faith, though with no authoritative Dominion over the same. But 1. The Scripture is known by its own light, and these express Characters and marks of Divinity it bears, which convincingly show 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 persuasion 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 persuade 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 seethe, 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 itself. 2. It can be no circle, when it is so clear, the Scripture and Spirit mutually prove one another, by different ways, 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 marvellous light, which is therein. 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 Church's 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 witness. 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 reckoned, and looked 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 falsehood 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 main and substance. 2. That  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 truly rendered in English to be the Word of God, though not in the very same Characters, in which the Prophets wrote the same. 4. These evidences of the Scriptures Divinity, that it enlighteneth the eyes, and converts the Soul, with its Authority over the Conscience, we know to be no less discernably, and convincingly witnessed in men's 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 Authority 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 Apostolic 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 witness be of greater credit and weight, than 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 public 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 Sovereignty 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 implicitly rely on its sentence Ans.? That command hath respect to Church-censure, and against contumacy; but to impose no implicit 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 says, & 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 immediately 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 challenge 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 Peter's 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 expressly 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 express terms, given to the rest of the Apostles, Mat. 18: 18. joh. 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: 1ST Ans. This was not said of the Church of Rome, or evince her peculiar claim thereto beyond other Churches; But here clearly is showed the stability and fixedness 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 show a difference betwixt Peter and the rest of the Apostles, as to his Presidence, and that the Monarchy of the Church was established in his person Ans.? We find this was expressly 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, joh. 20: 31. These things are written, that you may believe that jesus 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 jesus: Yea, it is there showed to be Profitable for Doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works. 3. It is expressly 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 showed. 1. That the Apostolic 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 contrary 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 itself, 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 error: 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 confess, 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 pedigree of the Man of Sin must be traced 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 corrupting 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 itself hath no being, nor could these possibly write against Popery, in such heads, as the Romish Infallibility, the worship of Images and Saints, etc. 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 error: 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 own 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 suitableness 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 slain 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: vers. 15. I will have mercy, on whom I will have mercy. Therefore no plea for Merit, by any improvement of men's 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 intrinsic 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 Righteousness 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 strike Justice due, but to show, 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 wrought 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● didst receive it, why dost thou glory, as if thou hadst not received? Qu. Is there no necessity of works here, even in order to salvation? Ans. We know, 1. This is the way, in which God hath commanded us to walk, for our attaining Salvation. 2. Though they be not causes of our Justification, yet they are necessarily required in the subject, and person justified, as the inseparable fruits of justifying Faith, by which, it is made evident to others, Jam. 2: 16. 3. They are of singular use, for a Christians comfort and assurance. 4. They bring much honour to God, Joh. 15: 8. But it is sure, nothing can be more clear, than the Doctrine of the reformed Church is, in asserting this.   

SECT. X.  
Qu. IF there be no humane Satisfaction and Merit, what safe adventuring can be on the overmeriting of some for others; and that Treasure, in the Church of Rome's hand, from the works of Supererogation, 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 oil out of their lamps to others, Matt. 25: 9 2. That Every one must prove his own work, and bear his own burden, Gal. 6: 6. 3. If we credit the fullness of Christ's 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 alleged, 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 shown, 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 shows, none can aver, was of Christ's expiatory sufferings; but to show 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 show what Authority, the Ministers of Christ are clothed with, and impowered by their Master's commission, to declare sinners bound, or loosed from their sins, according to the validity of that declarative sentence, thus insured, 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 lies, that though there be an acquittance from eternal death, for the truly penitent, yet is there a place after this life, where they must for a time be tormented, and suffer these pains of Purgatory, to expiate venial sins, which their Prayers and Pennances here could not do Ans.? The Scripture hath revealed no such thing: but thence it is clear; 1. That sin, by the Blood of Christ only can be expiated, and is his alone work, who hath purged our sin himself, Heb. 1: 3. 2. That forgiveness from the Lord to those who repent, is with no reserve of venial sins, or a temporal punishment for such to satisfy justice, Ezeck. 18: 22. All his transgressions, which hath committed, shall not be mentioned, Heb. 8: 12. I will be merciful to their unrighteousness, 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 ways that accordingly lead thereto, Matth. 7: 14. Straight is the way that leadeth unto life, and the way to destruction broad. The Apostle showeth that no middle place is betwixt the Saints being unclothed, and clothed upon, 2 Cor. 5: 1, 2. 5. The unconverted Thief 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 show, 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 man's 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 expiate, and therefore such pains 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 showed betwixt venial and mortal. 2. If a full acquittance from the guilt, and punishment of sin be by Jesus Christ, and that he hath paid 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 Christ's 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, etc. Rom. 12: 6, 7, 8. 1 Cor. 12: 28. is there mention of any such, as a sacrificer of Christ's 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 denied, but some Offerings are even under the New Testament unto God? Ans. We know, in the Lord's 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 showed, but nothing to show 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 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 successor: 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 Christ's 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 offending 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 Sacraments 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 show its warrant from the Bible, where two Sacraments only can be found of Christ's 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 express Divine 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 World's end. Qu. Are these other five Sacraments of the Romish Church but of humane invention, to wit, Confirmation, Penance, 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 Baptised, 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 Oil 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 fullness 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 public profession of Repentance, for public scandalous sins, is a duty; but no such outward sign was ever instituted in the Word, as Whipping, Pilgrimage, etc. 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 Priest's 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 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 Oil 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 extraordinary 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 Christ's 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 expressly 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 contrary to the Scripture, where it is so evident, that the Bread and Wine remain still the same, after the Consecration, 1 Cor. 11: 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 expressly showed 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 very conceiving of which should cause horror. 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 show the sacramental Union betwixt the Bread and Christ's 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 confess, 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 expressly shows, 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 men's senses. 2. That the accidents of Bread and Wine, such as colour, taste, etc. 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 contrary this is, 1. To the Institution, and Command of Jesus Christ, Mat. 26: 27. Which in these words is express, 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 show 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 than were Apostles; ●et is it manifest, he did then enter the whole Christian Church in possession of such a privilege, 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 show 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 thyself 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 likeness of a sinful creature, Rom. 1: 23. Which none can deny to be the grossest Idolatry. 3. It is a most express 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 thyself, that thou be not snared, by ask how these Nations did serve 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 Herd 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 subtle distinction will acquit before the Lord, and at the bar of his Word, what he hath so expressly 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 Aaron's calf, and those of Jeroboams, were intended for the true God; yet their worship was most gross Idolatry. 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 expressly forbidden to frame unto ourselves the likeness 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 show 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 portraiture 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 aught to be the object of Religious Worship, which in no degree can be given unto any creature whatsoever, as is express 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 jealousy, Exo. 24: 14. Thou shalt worship no other God, for the Lord, whose Name is Jealous, is a jealous 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 express 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 public 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 shows, there can be no visible communion, in such an act of worship: and lets us see, how it contradicts one great end of public worship, that such can have no real and heart consenting therein, which is indispensiby called for in that duty of public 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-guide with this, to whom the People makes their Confession? Ans. We know no such implicit reliance 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 Implicit reliance 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 access to be assured of his being in the state of Grace, and that he hath passed from death to life, 1 joh. 3: 14. Upon these grounds, 1. Because a rejoicing in the hope of the glory of God, is attainable here, as the Apostle showeth, 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 joh, 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 testimony 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. Confess your faults one to another? Ans. We see as much ground from this, to confess 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 confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin, Psal. 32: 5. Though we deny not the duty of public Confession, in the case of public and scandalous sins; but if men shut not their eyes; nothing but a politic 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 confess 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 easy 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 confess. Qu. But is the Apostasy 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 peremptory, to come out of her, le●t being partakers of her sins, th●y be partakers of her plagues: yea such a threatening 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 expressly 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 portraiture is there drawn of such an adversary, 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 showed forth; so as none ever knew the face of a Man, by his Picture drawn to the life in a frame, better than the Church this day may know Antichrist, and that this is he, who so clearly 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 enchantments, and is drunk with the blood of the martyrs of Christ jesus; yea, whose Traffic, and Merchandise, is not only 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 its accomplishment, since even in the Apostles times, this Mystery began to work, 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 ruin to be near the second coming of the Lord 4. It is thus undeniable, that this adversary can be no single person, or of a short continuance, but is a politic Body and Kingdom, centred, and united in one supreme Head, and with a succession for many ages. 5. It is clear, that these express Marks and Characters given by the Scripture, for the Churches knowing of Antichrist, could answer to no Adversary else, which Jesus Christ ever had under the New Testament, either Pagan or Mahometan. 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 easy to see, how such as at this day have fallen off to Popery, 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 extraordinary effects, the preached word hath had to recover the Church from Antichristian darkness, in these last ages, to which those famous Plantations of the Gospel, in Britain, Ireland, France, Germany, the Low countries, etc. are to this day a witness, where the greatest Atheists 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 controversy 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 judgement: I shall here add, to what is premitted before upon this subject, some serious Considerations concerning Popery, with an appeal to the Conscience of the Adversary, yea to their reason and judgement, 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, conform to their way; and what is necessarily imported in being a Roman Catholic, as they thus term themselves, which is not more strange, and astonishing in itself, than may be clear in these particulars.  
1. That it is to deliver up their reason and judgement to the conduct of such, of whom they must see true cause to fear, adventuring upon in the smallest of their outward interests: And where it is so visible, its money for merit, and that all can be sold at this market upon such a price; yea where the poor only must be left hopeless, who thus hath not to expiate their guilt, and purchase a plenary indulgence: as Petrarch of old was enforced to say, that if Judas could come with the price of his Master's 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 answer thereto.  
2. This is to quite that judgement 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 falsehood is in others of those they thus implicitly credit, and that the concerns 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, and to stand thereby, in the most express opposition to the great intent of the Gospel; since according to their Principles, it is merit, yea their own Proper merit 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 merits, which yet are in themselves, and from their own intrinsic worth, without the imputation of Christ's merit thereto, thus meritorious; as they term it, ex ●ondigno: And thus only do they admit, a restoring again by him of a Covenant of Works on the same terms 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 guilty 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 itself, 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 Priest's absolution; yet it is clear, that at that rate on these terms 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 seem 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 Guides 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, 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 merit 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 answer 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 enforcement 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 term 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 judgement of such horrid and unexpressible cruelty 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 judgement 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 amazing this day on the Jews, when surrounded with so clear discoveries of the truth, than this now may be, which is upon the Romish Church, tha● cannot see that desperate 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 enroled with such a party, that it is no less, than to stand under that most dreadful peremptory threatening, 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 poured 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 smoke of their torment 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 awakened with the dread of this threatening, as once to come and see but with their own eyes, to what party this is applicable, and expressly pointed at by the Spirit of God there: and it is sure they could not then be in the dark, how deep it draws, 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, seems 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 discernible 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 Christ's 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 expressly concerned the Protestant Church is, in opposition to Popery, to contend for the reality of Christ's death and suffering for his Elect. And that this time is come and passed, 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 shows, Heb. 9: 25. that if Christ had offered himself often, he behoved to have suffered 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 expressly 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 bereavest of that blessed infallible rule and standard of truth, by those, whose great aim 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 Judgement of God this day) to see what of the world, with their own consent, is subjected to so visible, and notour an imposture, as Popery is, whilst such, as it would seem not conceivable, 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 truth's 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 Laws 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 threaten, than 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 merits 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 merit 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 merits were truly more than such, whose they were, needed themselves, or how they came into their hand, or was entrusted by them to apply; or if their strength be not long since spent and exhausted by so long continued application in such innumerable indulgences given out of that treasury: Oh! what a deplorable contrivance is here, which I confess, should be owned as one of the greatest Master pieces of cheatry, as ever the world knew; if it were only to cheat men of their purse, but this goes further, to those great interests, of the immortal soul; and yet so many will not see the visible intent of this trade and merchandise, that it is indeed the merchandise of the souls of men, so expressly 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 relics of the Saints deceased, whereto they ascribe such power both against fin, and for healing diseases of the body: yea most of these pretended relics, such as must necessarily plead some extraordinary miracle to be wrought for their continued preservation, that thus they may with confidence persuade the world, their having some bone or scull of the Apostles & Primitive Saints 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 Christ's Vicar as they term him, upon the earth which men must needs take upon trust, with an implicit, 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 straight 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 settled 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 men's faith, where the Scripture is wholly silent. 3. How that pretended succession to Peter in that particular Diocese of Rome, should have a Catholic 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 Keys 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 claim 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 itself: And that on such a pretended Power and Supremacy of Peter, the whole weight and superstructure of the Romish Hierarchy must lean, yea which is of a higher concern, 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 design of a lucrative interest, and to keep the people under a continued awe 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 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 fear, that this Purgatory, on their immediate 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 expressly points at Antichristian Popery, for this cause God shall send them strong delusion, to believe a lie, 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 credit 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 than John the Baptist, and better than all the Apostles, who in Vision received the Wounds of Christ, suffered the same griefs, in whom all virtues of the Saints, as well under the Old, as under the New Testament, are put unitiuè & conjunctiuè, and after, most blasphemously puts him in the same room with our most blessed Lord, by reason of a schedule 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, etc. This Book, wherein these; yea where more horrid 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 correction. Such an instance also is he, whom they call St Dominick, of whom they show 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 Baptised, and restored forty 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 fitly joined two Nunes, no less known and public, who if they had lived in one time, and their order could have allowed it, might have been suitably matched with other, the one is Magdalena de Cruse, Abbess of a Monastery of Franciscan Nuns, who by the Power of the Devil appeared to Mariners in a storm at sea, when invocate, and the storm calmed, was sometimes lift up into the air, and the Sacrament went up visibly out of the Priest's 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 wrapped, 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 form of Sentence against her Anno 1540 A passage, the truth whereof the Romish Church will not offer to disown, the relation being so public and known by their own writers: And indeed she was well suited 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 happened to the Prioress de le Annonciado of 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 Nuns, yet at last was by a mervellous providence from the Lord, discovered, and all to be an imposture, confessing the same herself, with the whole manner of it, so as the evidence thereof did enforce the Archbishop of Lisbon, with the Inquisition to make some show of condemning her, as is printed at Sevill 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 seen, on what signs and lying wonders, this party leans 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 showed forth, how so much the World seems 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 bait cannot be more discernible than the hook, and where men must quite both Religion and Reason at once, in getting such a stile as this of a Roman Catholic.   

CONSID. IU.  
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 Kingdoms 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 antiquity, 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 expressly 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 men's 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 shows 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 Public 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 shows, 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 wrestle 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 answer, 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 summons 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 charter, 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 risen upon the assasination of that good Emperor and his Children, to make thus way for another; nor a fit 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 concurrence of things was then for the more full discovery of this Adversary, and of his being revealed to be that man of sin showed 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 seems to want words to express the horror 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 shows, 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 Annals Tom. 10. how it was then known their ordinary use of Magic, consulting with the Devil, and giving themselves over to these horrid Villainies, 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, Bishoprics 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 persuade 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 concurrence of histories than is clear; that with the several steps of the advance of the Popish grandour and power, the world did gradually turn 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 than necessity enforced them to speak) shows, such was the face of those times, as it was a matter of suspicion to know the Greek language, but to have any knowledge of the Hebrew, was no less than heresy; 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 Atheism in Principles did remarkably 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 form only, or else in scorn 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 itself. 3. That in a Doctrine so weighty, and of such consequence, as the Christian faith, the Romish Church seemed so little concerned, were entangled in worldly affairs, and no course set on foot for propagation of the Gospel, to satisfy whom Arnoldus shown, how expressly such defection, and these corruptions were foretold under the New Testament, as that conference published by himself shows. And besides, it is known what advantage the visible grossness of Popery gave to Mahumidanisme, and for many's falling off from the visible Profession of Christianity; which caused Averro 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 Atheism may be seen to follow Popery as its native effect, and mutually concur 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 Church's security.   

CONSID. V.  
FIfthly, Sold it not seem strange, and such, as no reason can truly answer, 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 Magistrates; but that we see it is of God, in giving than so far up in his secret judgement, until the Scripture be fulfilled, as is clear, Rev. 17: 17. for Its sure, otherwise these things can not be hid from their eyes.  
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 design 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 Eastern and western 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 western Emperors were forced to bow at the Pope's feet, so as Henry the fourth was put to stand three days 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 Alexander's feet, until he trampled thereon, blasphemously making use of that Scripture, Ps. 91. that thus he would tread upon the Lion 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 Kingdoms to others, and by there Interdiction to lose subjects from any tye or alledgeance to their Prince, to bind or lose men's consciences, as they find their own interest stand; and by that plenitude of their Church's power, to exempt Ecclesiastic Persons from the Laws of Magistrates, so as they may not be judged by these, for the most horrid 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 strikes at the very roo● of Piety and Godliness, when by the Pope's Power, yea of ordinary Priests, it can dispense with the most horrid Acts of wickedneiss, murder, adultery, rapts, incest, sodomy, and hath their rates stated at what price they can purchase a full absolution for the same, so doth it thus no less visibly strike at the greatest security of Government, and that which foundeth the strongest Obligations to all Civil and Moral Duties, which is to have the awe 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 terms to swear, as may be directly contrair to the intention of the judge requiring the same, so as an Oath in judgement cannot be the end of controversy, yea by their Doctrine expressly teaches also, that a man is not bound to repent presently for the most heinous sins, but is only  in the last extreme 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 netherlands persecution under the Duke of Alva, the Spanish Inquisition, and those bloody years under Queen Mary's reign in England, do before all the world witness; yea, it's obvious, how no cruelty, even of the Heathens in the first times of the Church can almost be found to parallel with Popish cruelty, where they can have a door opened for this. Oh! That it should be so little seen and laid to heart at this day, how the common interest and concern of all Princes and Magistrates, 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 conjoined so, that if the Protestant interest should wear out, and the truth decline, the land cannot possibly be safe, where once this had been received.  
The Romish interest now seems to gain ground, yea a strange and unusual conjunction to promote that way; but it's well, we know a more blessed and infallible security, than outward appearances to rest upon: and with that assurance, as we can be persuaded of an eternal salvation by Jesus Christ. It is sure also. 1. That the victory and decision of this war shall be on the Lamb's side, and those that are with him must overcome, when the living God hath passed his word thereupon, to his Church; and though we may set no bounds, as to any particular time, we have  ground to believe that a more remarkable stroke, above all that hath been hitherto, hasteneth upon the Kingdom 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 seem 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 wrestle 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 solemn day of Babylon's fall, yet waits and still cries before the throne; such prayers, wherein they had greatest access and liberty by the help of the Spirit, for pouring 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 judgement 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 Kingdoms 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