w 
 
 "••■'■ 
 
 rTi* fflmffl ll i II 
 

 *>> 
 
 
 
 
 
 
 
 
 
 
 
 $ 
 
 g> 
 
 
 
 
 *-* 
 
 a 
 
 
 
 
 
 fi +■* 
 
 ft 
 
 
 
 
 
 § 
 
 o 
 
 
 
 
 
 *S> & 
 
 -4-" 
 
 
 
 
 
 t* 
 
 
 
 
 
 
 * s 
 
 
 
 
 
 
 ^> o 
 
 * c 
 
 
 
 
 
 *S IH 
 
 CL 
 
 
 
 
 
 
 M— 
 
 * 
 
 
 
 
 
 "-P 
 
 •2 
 
 
 
 
 -*-* Ph 
 
 a 
 
 
 J 
 
 
 
 _o 
 
 ^ 
 
 $ % 
 
 
 
 M-* 
 
 ~o 
 
 
 
 
 
 o 
 
 U 
 
 
 
 
 
 §£ 
 
 
 
 
 
 
 % 
 
 
 
 
 
 
 % 
 
 
 
 
 
 
 < 
 
 9<^ 
 
 8 
 
 
 
 
 
 111 
 
 07 
 
 
 
THE 
 
 PROTESTANT 
 
 TRUELY STATED 
 
 AND 
 
 JUSTIFIED: 
 
 By the late Reverend 
 Mr. RICHARD BAXTER, 
 
 Prepared for the Prefs lome time 
 before his Death. 
 
 V.hercunto is added, 
 
 By way of Preface ^ fome Account of 
 the Learned Author : By Mr. Dantl 
 Williams^ and Mr. Matthew Syhefier. 
 
 LONDON, 
 
 Printed for ^Qfytl &&lU&)UtV at 
 
 the Rifing Sun over againit the Royal 
 Exchange in Cow bill, 1 6$i. 
 

T O T H E 
 
 READER 
 
 THE Author of the fallowing Trait 
 is the Reverend Mr. Baxter, now 
 enjoying that Glory he fo converfed 
 with in his mortal /late. Among his many 
 Excellencies, his Love to God. to Peace, and 
 Truth, xv as not the leaft eminent* The I aft 
 rendred him averfe to Logomathies and con* 
 fufion ; well knowing, How vain all erifrick. 
 debates be, if the ^uejlion be not truly and 
 flainly /fated. This Bookjmll give thee a Sfs* 
 cimen of that peculiar accuracy in this kind* ' 
 as even determineth the Controverfie before 
 an Argument be produced. 
 
 It is not to be concealed,that fome complain 
 of the multitude of his diftinftions; but juch 
 may confider, that the Comprehenfivenefs of 
 his Mtnd accommodated things to the moft 
 fubttf, us well as the lefs intelligent Reader ; 
 and provided again ft future Errouri, as well 
 as the mif takes he attends to in the particu- 
 lar pointk before bhn. 
 
 1 cedhc was a man born for more lofting 
 A * ftrvic$ 
 
To the Reader. 
 
 fervict.thtn one Jlgc -, y*a,kv Name will be 
 grew ft, when impartial incj^iftivetiefj after 
 Truth flia/l rezdez men pa\nf^l j and fad ex- 
 ferience of the rflifchitj of narrow And divi- 
 ding Print if les hath forced the confident to 
 piutuuil allowances^ and mil ft tidied deter* 
 minations. < But how unhappy war he (or ra- 
 ther fitch as mi [take him) that he is oft 
 whx'Sgcd with deftrtinf this or that* Truth, b?- 
 taiifc he wider f to oi it in a c+nfificncy with 
 it fclf, and fxch other truths wherewith it 
 rvas connected: sjjjfOrt hodoxit mnft b* 
 j*erificedwhen-evtr a DoUrine is made in- 
 telligible ;, or the choice of terms more apt 
 to confute tht trrmioH*, left obnoxious to 
 miftakfs 7 and; moft expreffive *f dtgefted 
 thought s^ ought to alarm ail fjich t who- feet* 
 capable to know little more of Truth than tht 
 found of oft repeated Phrafss. 
 
 Nay y at more convincing what treatment 
 #ny man muft cxpett , whofets himfcif to 
 heal a blind depraved World ; The clear eft 
 reprefentation of his mind ] will not fdtnc&tb* 
 ignorant from charging him with thoje E; • 
 roars which he moft cxprcfly dtfowns. 7 <h$e 
 cf the tnoft matertal are denied and c&futfd 
 by Mr. Baxter *>/ this very Trcatife, viz. the 
 moral freedom of the WiU of an itnregem, 
 tnan y conditional ElcEtion^ and the merit of 
 good IVvrks as oppofed to , or coordinate 
 
 with 
 
To the Reader. 
 
 rrifb the Riehteoufnrfi of Cbrift* Neither 
 must it be ovtr-lco\(d, that it was his (Con* 
 cern tn this Bcok^ above any other , to fpeak^ 
 as near to thefe feints as his Judgment could 
 admtt ; and in other Treatifes he more Urge-, 
 ly declares avainfr' them* 
 
 r. Of Free- Will, p. 87. he tells us, hi 
 
 dtmes that mans Will in his unregenerate 
 
 ft ate is free from vitious inclination, or from 
 
 the condkd of an erring Intelletl, or from the 
 
 Biafr of Smfuaiity, &c. 2. He denies that 
 
 the Will thus vitiated^ mil ever deliver it 
 
 felf without Gods Spirit and Grace, it being 
 
 rather inclined to grow wcrfe* 3. As that 
 
 degree of common Grace,, which is in the 
 
 mregentrate, is but fuch as confifreth with 
 
 the predominant Reign of Sin ; fo the Will 
 
 of every unregenerate man in that pravity^ 
 
 is as a Slave to its own vitiotu difpofrtians^ 
 
 orfmir, and temptations. Who can Jay more 
 
 ayfiirifl Free-WiU ? Ob}. But he affirms the 
 
 natural freedom of the Will. AniV. He doth 
 
 fo, and explains *> >( p. 84, 85, 86, 9c and. 
 
 it is no mert than that aSwner is a man frilly 
 
 tbo* he be depraved ; and be is a liberal, and 
 
 not a forced Agent in what he afteth^ 
 
 Obj. But he faith, p. 8S, That by comrrc 
 
 Grace a, wan may do more good and Ijtfs 
 
 evil than he doth. AnfV. It 'strut, he foil* 
 
 f But) p., 8;, he difringuijhib bttwetn 
 
 *A ? com- 
 
To the Reader. 
 
 common and fpecial Grace, and denies that 
 We can do that by common Grace , which is 
 proper to facial Grave : and faith, mtuhavc 
 tut juft fo much, and no more moral Liberty , 
 **/ power, as'tbey have of Gods Grace to 
 relieve their vitiated Wills. Set p. 9 1 . 
 
 2. Of Conditional Election, p. 99. He 
 condemns the Notion r«iJW Scientia Media : 
 p. \ 00, he faith fiod decreeth not mens Salva- 
 tion \ or Sanftification, meerly en Forefight 
 of our faith : bnt decreeth our Faith itfetf. 
 Sin he permitteth, but Faith he effetteth, and 
 decreeth to effeft: and p. 101. he jhews, 
 bow God decreeth both the means and end. And 
 tho* Godjuftly denieth his Grace to many that 
 forfeit it by wilful refinance and contempt j 
 yet he takes not the Forfeiture of the Eieft. 
 Tea be adds, That he is deceived, and wrong* 
 *th God, that feigneth him to fend his Son to 
 redeem the World^ and bis Word to call them, 
 and his Spirit to renew them ; and all this 
 at random, not knowing whether it may not 
 All be loft j or leaving it chiefly to the Free~ 
 Will of them, whofe Wills are contrarily in- 
 dined and vitiated ; whether Chrifi and all 
 his preparations fhall be loft : p. 1 02. he op* 
 proveth the plain Chriflian who holds that our 
 tttftrutlion is of our felves, but our help and 
 Solvation of God j and God is the firft and 
 chief Caufc ofallgoed and men and Devils 
 of all evil. ' ~ . r , Obj. 
 
 0*<T . X<t> 
 
To the R racer. 
 
 Ob). But he wtll not fay, that Gad bath 
 j bis Will and Decree ordained fr^m Eterni- 
 rj thut men frail fin, or will and chafe evil^ 
 p. ico, & 101. God doth not decree that 
 ncnjhall fin, that they. may be damned ; for 
 % is no worl^ of God, &c. 
 
 Ani\v, But yet he faith, p. icO. that, 
 
 1 . God dccrectbwhojhall be damned for fin. 
 
 2. That he forefaw mens fins, not as an idle 
 ' Sfettator, but a willing Sujpender cfhis^own 
 
 Atts, fa far as to leave Sinners to their f elf ~ 
 determining Wills. Reader, if thpn art a 
 man ef thought , thou feeft Mr. Baxter is 
 clear for ah folate Elcftion, tho he did not 
 thin\ itneceffary for the vindication thereof 
 $ $ judge, that God abfolutely decreed ?nen to 
 fm, that he might damn them : it's enough , 
 that it is from Gods Sovereign Will, that ma- 
 ny are not eltcled ; it would be an eafe to the 
 damned, that they could juflly fay, God dc~ 
 creed us to all our fins, that he might bring -m 
 under all this puniflwent, a Non-elcttion to 
 Efficacious Grace, and a, fofittve Decree to 
 damnfuch for fin, which themfelves would 
 chooje, beft fuited with hisConceftsons of G ids 
 Goodnefs, Truth, and Purity. 
 
 3. Of the Mem of good Works : Note, 
 
 Reader, that he is not fond of the word Me- 
 
 ; fit, but his Adversary leads him to the ufe of 
 
 it, oi thou majftfee p. 96- Bat kt hs hear 
 
 A 4 what 
 
To the Reader. 
 
 what bis price & cf this MM • p. tt 9 . M 
 Saints are faVe'd I Efficient Merits 
 
 of Chrijf, and have tii fell ,-f ; } :-ir own, 
 
 wilcfi the dmiabienefs cf Grace freely given 
 them,be called tkc:r Merit ; and^p.y;. we do 
 with Paul renounce aii Works of -our own, 
 that are thought to m&e the reward to be 
 of Debt, and not of Grace ; arid that are 
 fex in the leaft oppofitton, or competition rvith 
 Chrifts Merits, or in any place, fave com- 
 manded fubcrdination to him : nay y he fays 
 he firmly holds, That Works done rvith a con- 
 Ci it of obliging God by A4erit in commutative 
 Juflice, or as conceited fufficient without a 
 Saviour, and the pardon of their failings, do 
 more further their Damnation, than Salva- 
 tion. Tea, p. 97. none but Chfiff merited of 
 firiB diftrrbutive fuflice^ according to the 
 Law of iHnocency, nor by any\¥o*ks that will 
 fave ftom the charge of fin y and defert of 
 death. And that thou mayeft know what he 
 afcribri to our Grates, fJolinefi, or Workj : 
 He tells us., pi 1 19. m mean by Merit but 
 the moral aptitude for the reward of a free 
 Bene fail or, who alfo is Reel or, when the or* 
 dering of a free gift fufyended on official con- 
 ditions, is fapientially made a means of pro* 
 curing obedience. This one Cteufe, tf under* 
 Jfood (and he is a bold Traducer of fo great 
 4 Man^ that cannot wdtrfftnd words. J i 
 
 pUin) 
 
To the Re 
 
 flain) will acquit Mr. B. a^d \rn . 
 «/ rib* />/4c* of *// GofpeL Conditions. 
 GoffeUbleffings are the fiee gifts ofCbrift u 
 BeuefaQer, thcybave their being without & 
 re .d to what we do, therefore nothing ■ 
 man is a jot of the right eon fnefs or merit ior 
 •which they are beftewed. 2. Chrifi is c 
 Rector or Governor, he willrkle us at well m 
 be bztufcan tow. 3 . As a means to incline 
 ua to comply with him as Reft or, he (nlpends 
 thejebUffings en terms of what he makes oht 
 Duty ; a/id wifely orders them as Motives to 
 cur Obedience \ % 4. Any Aft of cur Obedi- 
 ence is no more than a conjermtty to that Or-' 
 der ofbisy and doth not hinder all wt receive 
 from him to be of free gift. 
 
 Obj. But he faith , that good Work/ Mf 
 nep&ffary to Salvation. 
 ' Anfw. He doth fo, and Ijow few deny it ? 
 But, 1 . Not if a man dye as foon as he be con- 
 verted ; btit.ifhe have time, p. 94. 2. Their 
 rcwardabUnefs ts by Gods free Grac^ and 
 Promiie.,/^ the fal^e of Chrifts meritori- 
 9Ht Ru(hieoufnefs, Sacrifice, and hit tree ffi- 
 ■ ijnpeifeftion being pardoned, and 
 through him': 7'. 
 , p. 76. 3. tl faith J Not wil 
 
 : to the Sacrifice, Me* 
 
 dec of Chrifi our Saviour, 
 
 , p. 93, 75- <dnd we give 
 
 our 
 
To the Reader. 
 
 our f elves to Chrift, as our Prophet , Pri 
 and King, to be faved by his Merit^ p. 94. 
 4. He faith*, our heft Works will not fave a 
 man from the charge cf fin, and defer t of 
 death j p. 97. 5. He denies that external 
 Obedience is t^ceffary to our admiffion into 
 a juftifi&i ftate^ as he fhews in the Thief on 
 the Crofs. And when he faith, we are jujiifi- 
 edby our Faith, Godlinefs, and Works ? "Ju- 
 ftification is not taken by him for the pardon 
 of fin, which he afcribes wholly to the Merits 
 of Chrift ; but he takes Justification therefor 
 our acquittance again fi the ace h fat ion that 
 ve are Infidels, Ungodly, and Hypocrites. 
 jind faith, that again ft the charge, that we 
 are Sinners, deferving Hell, we are juftifieei 
 fy Chrift believed in, p. 94. His meaning 
 is plainly this, Chrift' alone by his Merits 
 forgives our fins , and purchafed eternal Life 
 for its* But feeing that Chrift hath pratnifed { 
 to forgive none but the penitent Believer, and 
 declared he will deftrcy all impenitent, unbe- 
 lieving, ungodly finners : Now he things, tbdt 
 tee muff be truly acquitted, that we arc not 
 fuck, or Wejhall not be faved byChnft : Tea, 
 he thinks, that when God juftifies a mm for 
 Chrift s Merit s,he doth alfe decitre a man to be 
 a trneBeliever^ecanfe he will jajhfic no other , 
 and will jufttfie all fuch ; and when Goi ad$\ 
 nuts a nun into GUry y be doik even the t v 
 • adjud-ri 
 
To the Reader. 
 
 tdjudg c him a beueving^ penitent , holy, and 
 vpright man \ mdf-ee from the charge of 
 \eing an infidel, hypocrjtickt, unholy Enemy ; 
 *g*inft whom the Gcrfcl denounceth Venge- 
 ance and bars relief Let theft things be , 
 weighed^ and none will wonder that he jhould 
 fay on hirficl^ bed^ No worfcs, I will leave 
 out works, if he grant me the other : And 
 truly, in health none Jpake more humbly of 
 his own Worlds than he ufed to do. But be* 
 caufe fome confident weak perfons have infer- 
 red from that p*ff*ge, that he changed his 
 Principles when he came to dye ; we (haB in- 
 form thee , that after that pa f age was ut- 
 terd by him, even the night before his death, 
 Mr* Baxter was asked, whether he was of 
 \he fame fentiments, as formerly, about Ju- 
 ftification ? He anfwered, That he had told 
 the World fuffciently his thoughts about it by 
 fcvcrM Writings, and otherwife ; and thi- 
 ther he referrd them. And after a little 
 paufe , with his Eyes lifted up to Heaven % 
 he cryed, Lord, pity, pity, pity the Igno- 
 rance of this poor City, And in the time 
 of his fieknefi he declared to tu and others, 
 that his thoughts in thefe things were the 
 fame as formerly. 
 
 Out regards to Mr. B. force the Publica- 
 tion of what we here infer -t ; tho we would 
 not be judged fo happy, as to arrive at his 
 
 Light, 
 

 To tlie Reader. 
 
 Lights to lead Hi to a, full Agreement with 
 *& his StHtime?its. As to this Boo^ we wtfh 
 there be not ftill great need of jnch helps a- 
 gainft Popery ; and* we are ajfuredit will give 
 more light than fome greater Volumes on this 
 Sttbjett : Thit God may render it Hfefnl,(li*ll 
 be the Prayer of 
 
 Thy Servants in the Gofpel, 
 
 Daniel Williams. 
 Matthew Sy/vejter* 
 
 THE 
 
. 
 
 
 THE 
 
 CONTENTS, 
 
 1 /~\Fthe Rule of Faith p. I 
 
 2 V^/ Of the Judge of Contr over pes in 
 matters of Faith p. 6 
 
 3 Of the Scriptures difficulty p. & 
 
 4 Of Traditions p. 1 9 
 
 5 Of the private Spirit p. 29 
 6* If St. Peters Faith failed p. 34. 
 7 /f fta Church can err p. 39. 
 $ Offfe* Churches Infallibility p. 50 
 9 OfW Vniverjality p.. 55 
 loOfherVnity p. 58 
 f 1 0/ Sr. Peters Headfoip p. 60 
 
 12 Of 4 fecnlar Trine es Headflnp p. 63 
 
 13 Of Antkhrifk p .67 
 
 14 Whether none but God can forgive Sins 
 
 p. 70 
 
 15 Whether roe ought to cevfefs to none but 
 to Cod c p. 72 
 
 1 6 0^ Pardons p. 74 
 
 1 H ; rferr f/;* Actions and Paffions of the 
 I >fr* profitable to us 
 
 a iSG>/ 
 
The Contents. 
 
 IS Ofxooth of Supererogation p* 18 
 
 * 9 Of Free-will p. g* 
 
 20 Of keeping the Commandments p. 89 
 
 21 Of Faith and good works p. 99. 
 
 22 Whether good work* *re meritorious 
 
 p. 95 
 
 23 Whether Faith once had$Annrt be loft + 
 
 P-97 
 
 24 Of Cods inevitable decree r who flail be 
 
 damned and who (hall be faved p. 99 
 
 25 Whether we ought to affure our /elves of t 
 oar falvation. p. 1 o 3 
 
 25 Whether every one hath his Angehk$ep- . 
 
 • *r p. 107- 
 2.7 Whether Angels pray not for hs p. 108 
 28 Whether- me may not pray to them p. 1 1 
 29; Whether they can help us or no p. 1 1 3 I 
 30 Of Saints Apparitions p. I 14I 
 91 Whether they kpow what paffeth on earthl 
 
 p. 117 
 
 32 Whether they pray not for us ib. 
 
 33 Whether we may alledge their Merits in 
 favour of our f elves p. 1 1 8 
 
 ^Whether we may not pray to them 
 S$OftheRelifts of Saints 
 36" Of hallowing of Creatures 
 37- Of the Necejfuy of Baptifm 
 
 38 Of Confirmation 
 
 39 Of the lajl Supper 
 
 40 Of receivers under ont kind 
 
 4i 0/| 
 
 p- 
 
 121 
 
 p- 
 
 1221 
 
 p- 
 
 12? 
 
 p- 
 
 12* 
 
 p- 
 
 128 
 
 p- 
 
 i 3 
 
 p- 
 
 Ijtfi 
 
The Corrtents. 
 
 41 Of the Sacrifice of the Aftfs, p< 141 
 
 42 Of Ext ream Vntiian p. 1 46 
 45 Of Haly Orders p. 148 
 
 44 Of Rtltgiotu boxers p. 1 53 
 
 45 Of fafting and ahfcinencefrommeatsy. 1 ^5 
 
 46 O/Ximbus Patrum p. 1 fj 
 
 47 0/ Purgatory p. 1 58 
 
 48 Of making Images p. i52 
 
 49 0/ worshipping Images p. 1 64' 
 
 50 Of making the Picture of Co J p. 168 
 
 5 1 Of hlcfing with the fan of the Crofip. 170 
 $£ Of J cr vice in *n hnknown Tovgye p. 173 
 
 There 
 
THere will in due time he 
 publipnd a Urge Account 
 of Mr. Baxters Life 3 mojlty writ- 
 ten by himfclf. 
 
 THE 
 
CO 
 
 *te t** r*-> zZz «il2 c!c a!c s&s s!c cie s!e sfc sic «& <gp 
 
 Proteftant Religion 
 
 THE Deceiver calleth his Book 
 The ToHchftone of the Reformed 
 Co/pel^ as if he owned a Go* 
 fpel diftindt from that of the 
 Reformed Church. And he undertakes 
 to name fifty twopoiuts, which the Pro- 
 teftants affirm, bat tells you not where, 
 nor proveth his affirmation, but you 
 mud believe him as a Tonchftone of 
 Truth. 
 
 _ pet. The fir ft Proteftant affirmation 
 feigned, is, That there is not in the Chart* 
 One, and that) an infallible Rule for hndcr- 
 $ an din/ the lioly Scripture, and confer ving 
 if Vnity in matters of Faith. 
 
 An fa. A meer Lye, if he mean that thi> 
 is any part of Proteftant Do&rinc j but 
 
 I 
 
- 
 
 (*■) 
 
 he may find as crude confufed words, i 
 forae ignorant per [on that is called a Prof 
 teftant. 
 
 The Reformed Catholicks hold, that/JWp 
 if in the Church one, and that an infallibly 
 Rule for mderftanding the holy Scripture, am 
 conferving of Vnity tn matters of Faith' 
 And that Rule is, [_The Evidence of 'it sow) 
 meaning as inherent in its felf, difcemible- o\ 
 intelligible by men prepared and inft rutted, b 
 competent Teaching and Stndy y and the ne 
 ceffary help of Gods Grace and Spirit. ] Thi r ij 
 is that Rule. 
 
 But the Reformed believe not i . Tha 1 
 there is any Rule by which ignorant,preju 
 diced, heretical , wilfully blind, wicked,] 
 uncapable men can underftand fuch Scrip- >l 
 tare, as they are hereby undifpofed tc 
 underftand, unlefs by a great change mad< 
 on themfelves. Nor that any Prince cai 
 make a Statute, which no Man can mif i 
 underftand, abufe or violate. 
 
 2. Nor that Men can underftand v * 
 without teaching, and that found teaching ;l 
 nor by hearkening to Erroneous Deed 
 vers. 
 
 3. Nor that the Slothful, that will no 
 meditate on it, can underftand it, tho|[. 
 they have thefoundeft teachers. 
 
 4.. No 
 
 r: 
 
m 
 
 
 Nor that Novices can underfland 
 s much in a lhort time and fmall Study, 
 ._ed long exercifed Students. 
 
 5. Nor chat wicked proud men, that 
 prteit Gods help, can favingly under- 
 ;and it without his Grace and Spirit. 
 
 6. Nor that any man, how holy foe- 
 er, perfeftly underftandeth every word 
 1 the Scriptures. 
 
 7. Nor that a perfon may not be faU 
 ble^ and deceived, that yet knoweth 
 rhich is the Infallible Rale : It maketh 
 ot all Infallible that know it. 
 
 8. Nor that any Church, or any Nura- 
 cr of Chriftians on Earth have fuch a 
 , y as confiiteth in perfift hnjwledge and 
 
 merit in* all matters of Faith , that is, 
 
 .re-record from God. 
 
 Nor that God hath tyed this 
 
 ifallible Regulation to the Bifhop of 
 
 ome, or made him this Rnle '- feeing no 
 
 ich word of God is extant, and Gene- 
 
 jl Councils, have condemned Popes of 
 
 j lie, Infidelity, Ignorance, and moll 
 
 i(h lnft and wickednefs. 
 t 10. Nor that the Judgment of the ma- 
 rt of Chriftians or Biflwps is the In- 
 llible Rule j for 1. The Papal part 
 e but a third pan : And they will hard- 
 N believe that the other two or three 
 B 2 parts 
 
(4) 
 
 parts ( j&ijfwes, Egyptians, Syrians, jA\ 
 menians, Georgians, Ctrcafftans, G reeks, Mh} \ 
 covstes. Protectants) are the Infallible rnlt { 
 2. And if they met in an equal Councils 
 they that are moft out of the Council j 
 would be the moft in it. And Epbef. 2 J 
 and many others now condemned, hav m 
 bad the Major part. And Chryjoftom tha \ 
 thought that [few Bifiops or Pritfts werf 
 faved,2 thought not the greater numfl 
 her to be the infallible Rule. ■ 
 
 11. And Pope and Councils agreein; { 
 are not that Infallible rule ; for avojallt^ 
 bles makes not one infallible, nor twr| 
 Knaves one honeit Man. Popes and Coun t 
 cils have oft condemned one another 
 yea, they have oft agreed in evil, ^al 
 that at Lateranc the 4th. under In?iocu> \ 
 the 34/. that decreed the depofition ofprk 
 c£s, that exterminate tm all that renouric 
 not all Senles and Humanity -, for thol 
 that have led into the Churches of th 
 Weft all the horrid Errors of Rome, t 
 pretend yet that they are the lnfallik, 
 rule of under ft andwg Scripture, is Impi 
 dency quite beyond that of Satan hiir 
 iilf. 
 
 J2. If this Deceiver hold what is con 
 trary to his accufed Proteftant Opinioi 
 h§ muft coinlemn the Church of Rom> 
 
(5) 
 
 jrhat agreeth not of the fefife of a thou- 
 jfand Texts of Scripture, Horftloads of 
 ♦Commentators, and Cartloads of Schooi- 
 p>ntenders, contradi&ing one another : 
 |And he that will fay that all revealed in 
 Jscriptsre is not matter of Faith, re- 
 jproacheth God, as revealing tbat which 
 lis not to be believed. All matters of 
 ♦Faith are notej^r/rf/to ChrifUanity, but 
 tfome are only for the ycrfetlion of it : All 
 lis matter of Faith that we are bound to 
 believe as Divine Revelation. All the 
 Scripture is fuch, tho the ignorant mult 
 have time and help to underftand it, and 
 explicitely receive it. The Popes thetn- 
 felves ( e. g. Sixtns Qutntus^ and Clem. 8. ) 
 have differed in many hundred Texts a- 
 bout the very Latine Tranflation. Ma- 
 ny hundred Volumes of Controverfies 
 among them, tell us how far they are from 
 Ending Controversies, and agreeing in all 
 iratters of Fnith : But in fo much as isne- 
 celi-ry to Salvation, all ferious believing 
 Proteftant*, or Reformed Catholicks, are 
 agreed. 
 
 Now, to trouble the Reader with the 
 proof of any of thefe twelve particulars, 
 would be but to abufe Time and him \ 
 as ro prove that no Man is perfect, and 
 be that ftith be hath no fin ^ is a Lyar : and 
 B 3 to 
 
(A) 
 
 to prove that the ! Deceivers of 
 
 Church arc not I . illible, andth ; Ctqc[# 
 Word is not onei ; - nd . i : :i!ig:jj 
 ble, and that Pjch V 
 Councils and Hiftori ns fty m PopiL 
 were, fpesks rot more into] , anC 
 
 wifely than God \> and that the Volunuj 
 of Canons and Priefls Writings are i c 
 of more evident meaning than Gccj 
 Word }thcfc need proof to none buuhoij, 
 •. bie pf it. 
 
 What Rule is there for die Infallibly 
 underftanding the fence of all our Sta f 
 rate Laws? none but what I mentionecfc 
 The intelligible evidence in the words fc 
 (whatelfe are words ufed for) to meg 
 duely inftrudled and ftudyed. The jWift 
 €s govern by deciding particular cauftjr 
 by the Law, but are not an Infallible Rh\ 
 for all Men to irnderftand the true fen.cE 
 of the Law by, (while Judges and Pai 
 liaments differ from each other, as Pop< [ t 
 and Councils did.) 
 
 The Texts cited by the Deceiver, ai 
 fo vilely abufed, as if he purpofe<l bi B 
 to make fport by taking Gods Wot. 
 
 to 
 
 m vain. 
 
 ct Point 2. Jccuftdi £ That in mattefc 
 ct of Faith we mult not rely on thejudj 
 "ment of the Churchy and of h„r PajloA 
 ct hnt only on ttie mitt m word. An 
 
i 
 
 rf. The Deceiver would Cheat f 
 :; c by Confufion •, 2nd belying the 
 Reformed Catholicks: for, 
 
 j falfe, that the Reformed hold 
 Lhis undiftingniftring Aden ion. 
 tTiiey diftinguifh between humane Faith 
 ine. ( And I hope, God and Alan 
 be diftingnifhed. ) They fay that 
 uft be a Divine Faith (that i3, The 
 f of Gods word for the Infallible Ve- 
 il od) th2t muftfave us, and not 
 (Man alone : Burthsi a htfmd 
 ?aith is reedfnl in Subfervkncy toaDk;.. 
 God hath appointed hunuwe Teachers to 
 :lie (locks, and Oportet difcentem Credere ; 
 rie will never /f*rtf, that will ie/jfw no- 
 :hing on his Teachers Credit. But he 
 "null believe Man but as Man^ an ifllper- 
 ^d, fallible Creature, yet as like ttf 
 tnow more than he that choofeth him for 
 lis Teacher •, And that which Man is to 
 each us, is to fee the Evidence of Gods 
 )m Word, that we may believe it for 
 bat Evidence , as our Teachers them f elves 
 mi ft do. For if the Teqchers do but 
 ye one another^ and not God, (or God 
 Dnly for Man's Authority, ) this is noC 
 ion , nor Divne Fauh , but hnmane, 
 fuch as they had that believed Fythagoras y 
 Plato , Mahomet , &c. If Boys learn of 
 B 4 their 
 

 their School-Matter to underftand th<|{ 
 Greek or Latin Teftament, and bclicvik 
 them as to Sence, this is not Divine FaithU 
 but a help towards it. The word of 
 God is Infallible : And by the help oH 
 fallible Men, (fuch as difagrecing ComW 
 itientators be J we are furthered for unK 
 derftanding it. But falfe bloody UfurM 
 pers are not the liked to teach us th<p 
 Truth, nor fitteft to be trufted. 
 
 His Citations of Scriptures, (to mifta : 
 ted Controverfies,) are fo putidly imptr - ; 
 twenty that I am ajhamed to detett them bjr 
 words , which every Alan may do. 
 
 The Third accufed Poiat. 
 
 That the Scriptures are eafy* to be HtidcrV 
 floods and therefore none are to be reji raineM 
 from ^Reading them. 
 
 Anf Meer Cheat to the Ignorant, bjM 
 confufion and falfhood. 
 
 1. We and all Papifls with us agree J. ( 
 (the more is the Guilt of the Deceiver!^ 
 Fraud, ) that fome of the Scripture i: 
 cafy to be underitood, and is attuallj 
 underftood by all true Chriftiaris, ever 
 all that is efjentsal to Chriftianity, and &I 
 ce/fary to Salvation. Bellarmine^ Caftrns I 
 aod many others, teH us, that for all that 
 
 the 
 
(9 ) 
 
 c Scripture is plain and fufficient* 
 Yea, fo it is, in many Thoufand particu- 
 lar Texts : If this be not fo, Jet this 
 Man tell us if he can, how it cometh to 
 ||i>a"fs, that Papifts, Greeks, and Prote- 
 [ ftant Commentators agree of the meaning 
 of moft of the Scripture, (perhaps of 
 Nineteen Texts i/i Twenty, ) if it be 
 >not plain. 
 
 But do Proteftants fay, that there is no- 
 thing in the Scripture hard to be under- 
 I flood ? The Father of Lyes will fcaree 
 i affirm this of them, left their Commen- 
 taries and Controverfies fhamehim. 
 
 2. But what ? Muft the people be for- 
 bidden to Read Gods Word , becaufe 
 fome paflagesare dark? Why not alfo 
 forbidden to Read Statutes, Canons, Fa- 
 thers, Jejuits, Fryars, and the Loads of 
 Papijh Controverfies ? Is there nothing 
 sJiard in all thefe Volumes ? what not in all 
 the Canons} In all Cbryfojiom, Aitfiin^ 
 ( il, &C ? In all Lombard, Aquino, £o. 
 tnturz, Scotusj Gckgm, Cfjcunt, and 
 r he Tribe? In all Siunz., l r «fqncz., 
 Udo, Albi&ine, &c ? In all Cajacim, 
 and his Tribe ? Why are not thefe for- 
 bidden ? Do but rub your Foreheads, and 
 teli me 5 
 
 B J i.'Wh* 
 
i. Whether the Law wps not dnrkeiL 
 than the Gofpel ? and yet God charged a 
 them, Dent. 6. and u. To teach tfo), 
 words to their Children^ and that lying down z I 
 And rifmg itp 1 at home and abroad ; and tc ij) 
 write them on the pojis of their Houfes, ana y 
 their Gates : And every blcjftd M*n*\ 
 (Pfal. i.) was to deliaty tn the Law of the t 
 Lord, arid meditate in it Lay and Night i %\ 
 Read VfaL Up. 
 
 2. Whether Chrifl did not Preach the 1 
 words Recorded in the Gofpel to the 8 
 unlearned common people } and Piter and j 
 Paul, and all the Apoltles, toall the vul- G 
 gar JtKS and G entiles ? 
 
 3. Whether they writ not their Re- 
 corded Epiflles to the Vulgar, even to all 
 the Churches? 
 
 4. Whether it is not Gods Word that 
 we mull all be Ruled and Judged by, 
 and is the Charter of our right to 
 Heaven } and fhoukl we be forbid to 
 read it ? 
 
 5. Whether Hierom, Chryfoftom, Att- 
 ain, and all the Fathers, do not prefs 
 Men and Women of all Ranks, to read 
 or learn, and ftudy the Scriptures f 
 
 6. Wi ether he be not like Antichrift. 
 that will forbid Men to read that, which 
 God lent his Son from Heaven to Preach, 
 
 and 
 
(■ 
 
 
 
 Chrift appointed A pottles, Paftors, 
 Jjnd Teachers, to communicate to all the 
 orld ? 
 
 7. Whether the Prince of Darknefs 
 I nd Pride himfelf, would not be alhamed 
 
 ; .iy r to fay, / have fo much skiU to /peak. 
 
 ligtbly y and God fo little^ that yon mi(t 
 
 tad my Books , and not read his ? And 
 
 whether Popes and Priefts Volumes are 
 
 jpot as unskilfully written, as Gods, 
 
 jind as like to draw Men to Herefie and 
 
 in f 
 
 8. Whether he that thus Conderaneth 
 |3od and his Law, and extolleth Man's* 
 be like to make good his accufation at 
 God's Barr ? Alas ! muft fuch things as 
 thefehedifputcd by Men that would be 
 onr Infallible Rule ? 
 
 .. Either the knowledge of God's 
 ! Word is needful, or not. If not, why 
 did God write part of it himfelf? And 
 I fend his Son to Preach it ? And his Spirit 
 in his Prophets and Apoliles to write and 
 Record it ? Are blind Worms fit to ac- 
 1 God of Folly, and needlefs Work ? 
 Can Men obey God's Law that know ic 
 not ? But if the knowledge of it be need- 
 to our Obedience and Salvation, ask 
 common Reafon, whether the Difficulties 
 (hould nor rather oblige us to read and 
 
 ftudy 
 
( 12 ) 
 
 ftudy it fo much the more, till we under- 
 stand it, rather than not to read it at all ? 
 Do their ductile Followers that read it 
 not, underftand it better than thofe that 
 ftudy it Day and Night ? The lefs we 
 know of needlefs things, the better and 
 quieter we are: If God's Law and Gof- 
 pel be fuch, what a God and Governour 
 have we ! Can Heathens and Turks Blaf- 
 pheme him more, than to take him for 
 fo foolilh a Governour of the World > 
 as to make a ftir by his Son from Heaven, 
 2nd by Angels and Prophets, to give them 
 fo needlefs, yea , pernicious a Law and 
 Gofpel, as that Men muft be kept fromV 
 reading it, left it Poyfon them with He- 1 
 refie ? 
 
 10. Is it not effential to him that rela- 
 tively we take for our God, to be the Go- 
 vernour of the World ,and to be our Savi- 
 our, and the Holy Ghoft to deliver and 
 Seal the Gofpel as glad Tidings to all 
 Nations ? And is it not by his Law that 
 God Governeth, and by his Gofpel that 
 Ghrift Saveth, and the- Holy Ghoft doth 
 illuminate and Sanftifie ? And doth not 
 that Man or Clergy then put down God 
 the Father , Son and Holy Ghoft, and 
 fet up themfelves in the ftead, who for- 
 bid the reeding of God's Law and Gok 
 
( «}) 
 
 pel , and Command the knowledge arid 
 obfervance of their own Canons and 
 Dilates inftead of them, as more Intel- 
 ligible and fafe ? And is not this (as Ro- 
 bert Grofihead told Innocent 4-)next the Sin 
 of Lhciftt and Amkhrift^ or rather plain 
 jiruichriftianifm it felf ? 
 
 u. Is the Stage manner of Maffing 
 liker to make the people underftand God's 
 Law and Gofpel, (by multitudes of Ge- 
 ftures, Motions, Croffings, Ceremonies, 
 that need long Expofitions, that over- 
 whelm the ftroiigeft Memories,) than the 
 reading and ftudy of the plain and full 
 wordsof God in Scripture ? 
 
 12. Did this Deceiver ever hear Pro- 
 teftants fay, that the jifocalypfc, and Da- 
 nkl, and Ezjekjtl y and the Canticles^ and 
 the Chronologies of Scripture, arealleafy 
 to be underltood ? For if he have heard 
 fuch a Fool , did he ever read this in 
 the Confeffions of any Church? Do not 
 their Commentaries tell the difficulty? 
 And ask this Man or his fellow Creature, 
 whether the Infallible Pope, ov Councils, 
 have overcome all thefe difficulties to 
 the Papifts, and made all this eafy to 
 them ? Or do not their Valnrpinous dif- 
 agreeing Commentaries, and Controver- 
 sies, (hew that they are Itill as hard to 
 them as to us. 13. And 
 
13- And ask them whether Pope 
 Council, have ever yet written an Infalli- 
 ble Commentary on the Bible, or all 
 fuch difficult Texts? If not, is it be- 
 cailfe they cannot, or becaufe they will not ? 
 And what the better then is their Church 
 for their feigned skill and power , infallibly 
 to decide difficult Scripture Controver- 
 fies ? What can be more fliamelefs than ' 
 tbis pretence, in Men that will not do it, 
 nor ever did ? 
 
 14. And if ftill they tell you ; that 
 the people were always bound to believe and 
 obey the Churches Rites, without difputc or 
 Comradiftiw • ask them whether it was 
 not the Chtrch Rulers that killed Chiift, 
 and called him a Biafpbemer and Deceiv- 
 er , and that Perfecuted and accofed the 
 Apoftles? And whether the People were 
 bound to believe them, (as Jewifh Pa- 
 pifts,) and whether all the Apoftles and 
 Chriftians were Rebels and Hereticks, 
 for not believing them ? And whether 
 it was uot for the Sins of Priefts and 
 Princes, and the r.:oples complying with 
 them, that God by his Prophets reproved 
 the Ifrad'ueS) and at laft forfook them to 
 Captivity, 2 C'hron. laft. Jer. 5 laflr. 
 
 15. And if they tell you of the Peo- 
 ples need of Teachers, tell them that 
 
 that 
 
( 1$ ) 
 
 that is none of the Controverfie. But 
 •whether their Teacheis mnft teach them 
 to underftand God's Book, or to throw it 
 ) ? May not the Teacher and the Book* 
 confift together? Muft School- Boys be 
 forbid to Learn their Grammar, becaufe 
 they muft have a Teacher ? Muft he teach 
 them tbe Book, or teach them without 
 Book ? But all the Craft is, to get all the 
 World to take only fuch Cheaters as this 
 for their Mafters, and then Bible or no 
 Bible may ferve turn. 
 
 i<5. Is it not the Office of Teachers 
 to Tranilate God's Word into known 
 Tongues, that the People may under- 
 ftand it i This is the fir ft part of Preach- 
 ing it: If not, why do they ufe Tran- 
 Hationsin the Church of Rome, the Sep- 
 itit , and the Vulgar Latin ? And 
 ; did Sixtm 5th* and Clem. 8. make 
 h a ftir to Cot reft the Latin ? And 
 why do fo many Comment on them? 
 hcA the Rhemifis turn it into Englifli ? BuK 
 at is all this for, but to help Men to 
 
 ftand the Book? 
 1 7. Doth not all the Word of God cry 
 down Ignorance, and cry up Knowledge, 
 from End to End ? And what Knowl e 
 is it, but Divine,- of the Word and Law 
 of God? What cite is the fcope of all 
 
 the 
 
( iO 
 
 the firft Nine Chapters of Solomons Pro- 
 verbs, and of PfaL i. i p. and 119, &c. 
 God faith, Hof: 4. 6. My People pcrijli 
 for lack, of knowledge : And I fa. 27. 11. 
 It is a people of no Mnderftanding y therefore 
 he that made them will not fave them. Ig- 
 norance and Blindnefs are made the 
 common caufe of Errour, Sin and Mi- 
 fery. 
 
 But we are fo far from taking all parts 
 of Scripture to be equally neceflary to be 
 underftood, that we are more than the 
 Papifts for firft and moft diligently 
 teaching them the Eflentials, the Creed, 
 Lord's Prayer, and Commandments, and 
 Baptifm , and Church Communion, and 
 the Lord's Supper, and letter parts as 
 they grow- up; what they muft learn firft 
 their Teachers muft inftruft them. 
 
 18, If he fay, as they ft ill do, that the 
 Ignorant will mifunderftand the Scripture y 
 and every one turn it to his own Fancy, 
 and Here lie ..: I anfwer, The wav to pre- 
 vent this r is to teach ic them diligently, 
 (what elfe is the Miniftry for?) and not 
 to forbid it them. Every Knave may 
 pervert the Law of the Land to maintain 
 his own ill Caufe } and muft the Law 
 therefore be forbidden them ? Reafon is 
 far more commonly abufed than Scrip. 
 
 ture. x 
 
( t7) 
 
 tare: There is no Herefie, % or Error, ro 
 Villany, Perjury, Cruelty, Perfection, 
 Oppreffion , or Injuftice, but Reafon is 
 pleaded for it : Muft Reafon therefore 
 be renounced ? Herefies are for want of 
 underftanding God's word ^ and muft be 
 cured by underftanding it. 
 
 19. And if all the World muft take 
 the Popes or Priefts words, inftead of 
 Gods, or for their Rule, how (hall thofc 
 in t^Ethiopia, Syria, America , or here r 
 know what the Popes Word is ? That 
 never fee him, or any that hath feen 
 him ? And how (hall we know , when 
 above twenty times there have been two 
 Popes at once, which of them is the 
 Right ? And when they contraditt and 
 D*mn each other, which of them muft 
 we believe ? And when General Councils 
 accufe them of Errour, and Condemn 
 them, which is to be trufted with our 
 Souls ? Or if it be Councils that muft 
 be to us inftead of Scripture, when they 
 Damn each other , which muft we be- 
 lieve ? (And fo abundance of them have 
 done.) When the Pope and they agreed 
 to depofe ChrilMan Princes, and give 
 away their Dominions , and difoblige 
 their Subjects from all their Oaths of Al- 
 legiance, is it as true as the word of 
 
 God, 
 
( i8) 
 
 God, that all Subjects muft: believe and 
 obey jt hem ? 
 
 But how fhall all the poor People 
 knotf what the Pope and Councils fay 
 and hold? They can neither read their 
 Volumes , nor understand them , nor 
 know which are authentick and true ? 
 Muft they all believe their PariP*i Prieft f 
 What if he be a* very a Deceiver as the 
 writer of this Touch/tone, that doth but 
 Cheat from the beginning to the end ? 
 Yet muft we take his word inftead of 
 Gods ? Or when other Priefts or Fryars 
 contradidt him, which of them muft we 
 believe ? What if his Parifhoners know 
 him to be ignorant, or a common Lyar ? 
 Yet rauft our Salvation reft on his word, 
 and God's word be forbidden us. What 
 if we obey him in Error, and Sin, will 
 he undertake to-be Damned for us? Or 
 will his undertaking or Damnation fave 
 thofe whom he miflead, &c ? 
 
 As to his Citation of Scripture againft 
 Scripture, it is fo palpable a perverfion, 
 that I will leave any Man that will but 
 Read the Text, to his own ability, to an- 
 fwer him : Rev. 5. 1. No Man in Hea- 
 ven or Earthy was worthy to open the Sealed 
 Books that John faw in his Vifion : What 
 then, muft no Man therefore open the 
 
 Bible ? 
 
Jible ? Or becaufe the Revelation is 
 rd, muft therefore the People be for- 
 bidden to Read it, andthereft of God's 
 v i, which was written for them, as 
 I icient to make them nife to Salvation^ 
 yea, to make thcfimplewife, Pfal.19. 
 d with as Ihamelefs a Face doth he 
 the Fathers, againft toe drift of all 
 their writings and Labours, and the 
 1 1 of all the Churches of Chrift, 
 tor nanny hundred years, of its pureft 
 founded Primitive times. 
 
 The Fourth accufed Point. 
 
 " That Apoftolical Traditions, and • 
 " ancient Cuftoms of the Church, (not 
 <c Founded in the written word,) are not 
 44 to be received, nor do oblige us. 
 
 Anf. This ft but more Deceit, by con- 
 fufton and falfe report. 
 
 The Reformed Catholicks hold, 
 
 i. That iMemory is not fo fure a way 
 to deliver any Laws and Do&rines to Po- 
 fterity, through many hundred years, as 
 writing is. For it mult lie on the Memo- 
 ries of fo many Thoufands, in fo many 
 s, and fo many parts of the World} 
 Pi io many Languages, Kingdoms, and 
 crofs liitcrefts and Opinions in their 
 
 quarrels j 
 
( 2a) 
 
 quarrels i and the things to be rerncm- 
 bred are fo many , that this needs no 
 proof, with any but Fools or Mad-men : 
 What a Religion (hould we have had, 
 if inftead of the Bible, it muft have all 
 been brought us down by the Memories 
 of all the Rabble of ignorant and wicked 
 Popes ? yea, or of the bell ? and by the 
 Memories of all the Prelates and Prieits 
 that have pretended to be the Church ? 
 Why do they themfe;ves write their pre- 
 tended Traditions, if writing them were 
 not needful? And why have we all our 
 Statutes, Records , and Law- Books, if 
 the Lawyers and Peoples Memories would 
 keep and deliver them without thefe ? 
 When Men's Memories, Wits, and Ho- 
 nefty art fo weak, tbat we can (carce 
 get one Story canied without faliifying 
 through many Hands. 
 
 2. We hold, that God in mercy hath 
 therefore confidered Mans Weaknefs, 
 and Neceffity, and before the Apoftles 
 died, infpired them to Record fo much 
 of his Law, and GofpeJ, and Will, as 
 was univerfally neceflary for all his Sub- 
 jects to know, in order to Divine belief, 
 Obedience', and Salvation : And hath 
 left nothing of this importance and ne- 
 ceffity unrecorded in the Law of Nature** 
 
 (God's 
 
( 2i ; 
 
 (God's Vifible works,) and Scripture, 
 knowing that after Ages were not to 
 have new univcrfal Legillators, to make 
 fuch Laws for all the World ; nor to 
 have Men miraculoufly enabled to do it, 
 and give proof that it is Divine. 
 
 3. We hold that God's written Word 
 and Law, is pcrfe<ft in its kind, Pfel. 19. 
 and fufficient to its proper ufe and end : 
 Which BclUrmine, Cajfmtu , and the 
 Council of BafU^ and many School-men, 
 in their Prologues on the Sentences, con- 
 fefs extcndeth to all things commonly 
 neccflary to Salvation , yea , and to be 
 the Divine Rule of Faith. 
 
 4. Yet we deny not, that if God had 
 feen meet to deliver any neccflary part 
 of Law or Gofpcl , Faith or Prs&ice, 
 as his will, by bare word and Memory of 
 M m } we had been bound to believe and 
 obey it, when we hid found proof that 
 it was indeed from God. 
 
 5. We hold, that for fnlleft certainty, 
 wc have poflcflion of the Bible it felf, and 
 of the Eflent!2ls of Chriftianity, brought 
 us bv two Means ConjanA , that is , 1 
 : . -, and praftical Cuftom of the 
 i cb. As the Scripture or written Word 
 (hineth to us by its own Light, fo Tra- 
 dition teils us which be the Canonical 
 
 tooks, 
 
( 21 
 
 Books, and how the Church received them 
 as Divine, and that there are no otl 
 fucb : And the practice of Biptifmaf 
 Profefiion and Covenanting, and of the 
 Church AfTemblies , and reading Scrip- 
 ture, and Catechizing, and of Euchari- 
 ftical Communion, and Prayer, &c. 
 tell us what in all Ages hath been taken 
 for trueChriftianity. As we hold a hu- 
 mane Belief, needful in Subferviency, as 
 a means to Divine Belief, fo we hold hn- 
 mant Tradition needful to the conveyance 
 of God^s Word to us. But, by yoar leave, 
 we will diftinguifh the Mcjfen^er from the 
 Anthour : If the King fend me a Law or 
 Mandate by a MeiFenger, or by the Pen- 
 ny-Poft, I will receive and obey it, and 
 yet not take the Poll or Meflenger for 
 King, or Legiflator, or Infallible. 
 
 6. And the Reformed Catholicks do 
 own al^rue Tradition , but are for a 
 far fur™ Tradition than, the Roman 
 Sett. Oar Tradition of Scripture, and 
 the great points of Chriftianity, cometh 
 to us by Evidence Infallible, that may be 
 called Natural, with the greateft advan- 
 tage of Moral Evidence > alfo •, and not 
 on t;he boaft and bare word of one 
 proud Se&, that pretendeth to Fanatick 
 Infpiration and Authority above all 
 others. I 
 
I call chat Natural Evidence, which a- 
 rifeth from fuch neceffary Gaufes that can- 
 not be otherwife, nor can deceive : And 
 1 call that the beft iMoral Evidence,which 
 cometh from Mens teltimony ofgreateft 
 credit for skill and honefty , and we 
 have both thefe. 
 
 Mans Soul hath fome neceffary afts that 
 cannot but be, and cannot be otherwife : 
 Such is fen fat ion of [en [Me objects dnely 
 prefented ; Intelltttual perception of things 
 prefented according to the evidence in 
 which they appear : The Love of our 
 /elves and our own known welfare, and any 
 thing that is known to be an only and 
 neceffary means thereto, and hath Omni- 
 :m ratiomem boni : The Love of Truth 
 ss Truth, and Good as Good : The hatred 
 of mifery^ &c. Thefe. all Men have as 
 men, and that which dependeth on thefe 
 dependeth not only on mens honefty. 
 And our evidence of Tradition is foch as 
 this. It is from the Common Confent 
 of all capable Witneffes, of various Opi- 
 nions, Paffionsand Interefts, Friends and 
 ; whereas the Tradition of Seftari- 
 Papifts, dependeth on the Credit of 
 Seft, that filfly pretend a peculiar 
 truft with both Scripture and Traditi- 
 on, tho' againft the greater part of Chri- 
 
 fdans . 
 
f*4> 
 ftians: And pretend Fanatically that 
 even ignorant Popes and Prelates in Coun- 
 cil,have a gift: of infallible knowledge. 
 
 For Example: If there were a doubt 
 raifed, Whether there be any fuch City 
 in the World as Rome, Paris, Vienna? 
 or whether there was ever fuch perfons 
 asK. James, K. Charles, Ludovicus 14. of 
 France, &c ? Or whether the Statutes 
 in our Books were really made by the 
 Kings and Parliaments named in them, 
 and be the fame unchanged, &c There 
 is Natural evidence of all this, becaufe it 
 arifeth from neceflary atts : All forts of 
 men of contrary interefts could never a- 
 gree v to lie and deceive men in fuch ca- 
 fes, no more than they could all agree 
 to kill themfelves: And if fome would 
 be falfifyers, the reft would prefently 
 detect and fhamethern: If any Lawyers 
 would falfyfie or change the Statutes, o- 
 thers would prefently manifeft the de- 
 ceit, they being commonly known, and 
 the crofs interefts of fo many depending 
 on them ; yea, I fay not only that this 
 is Natural Infallible Evidence, but thit 
 it is more than very much other Phyfical 
 Evidence of roany other things \ becaufe 
 we have better means to know Mans Na 
 tural neceiTary afts, thap we have to 
 
 know 
 
< *<> ) 
 
 k moft other Creatures of God. 
 
 And then for Moral Evidence, we have 
 aUthe Godly'satteftationof all Ages, and 
 Nations, and Sefts of Chriftians, and a- 
 mong the reft the Papifts alfo, agreeing 
 that This Bible, and This Creed, and thefe 
 Eflentials of Chriftianity, were all cer- 
 tainly, tranfmitted to us from Chrift and 
 his Spirit, in his Apofties. 
 
 And what's the Tradition of the Papal 
 Seft to all this, who tell us falfely, you 
 cannot know the Scripture to be God's Word y 
 but by taking it on the belief of the Pope and 
 ( rch of Rome, as Endowed with the Pow- 
 er of Judgment , and the gift of InfaUibi- 
 lity. Alas ! what abundance of Impoffi- 
 bilities muft be proved true, before any 
 Man can by this method believe God's 
 word ! 
 
 i . Before they can believe the Gofpef, 
 and that Jefus is the true Chrift, they 
 muft believe that he hath a Vicar. 
 
 2. And a Church. 
 
 5 . And the Pope is this Vicar, and his 
 Sedi this Church*. And 
 
 4. That he hath the Office , Power 
 ind Gift, of infallible Judging, which 
 ;he Major number of Chriftians orChur- 
 :hes have not, 
 
 C 5. And 
 
C 2<5 ) 
 
 5- And that Chrift (not yet believed 
 in,) gave him power and Infallibility. 
 
 6. And that he that now Reigneth, is 
 the true Pope by due Eleftion, Conlecra- 
 
 .tion, Qualification, &c. With many more 
 fuch Impoffibilities : And what is itto give 
 up the Caufe to the Infidels, if this be not ? 
 
 7. But we jadge that God's Law in 
 Scripture, fecured from the charge of pre- 
 tended Rememberers and' Vfurpers^ is lb 
 fufficient to its proper ufe, that there need- 
 eth no Supplemental. Tradition , as if it 
 were but half God's Law ; bur only fab- 
 fervient historical Tradition. And we chal- 
 lenge the Papifts to prove de facio, 
 
 1 . That any fuch iupplemental Tradi- 
 tion is Exigent. 
 
 2. That they poflefs any oth?r, but 
 what the other Churches know. 
 
 3. That they are more than other Chur-| 
 ches, authorized to be the Keepers and 
 Judges of that Tradition. And 
 
 4. We fully prove them Innovator? 
 and that Popery is a meer Novelty : [r i 
 copioufly proved by Peter Moulin^ de no 
 v it ate Papifmi, iDAvid Blondelde Ecctifia , 
 Andrew Rivet Defence of Morney again! 1 *' 
 Coffetem^ and againft Silvefter, and man 
 others. Can they without the moft pre 
 
 fligi 
 
( 27 ) 
 flig ate Impudence pretend Apoftolical Tra^ 
 dirioil, br denying the Laity the C tip in 
 .,. } .'a barift, and tor their fraying in an 
 i :•,-.,. Tongue, and forbidding the Scrip- 
 i z, and deposing Princes, and dijfolving 
 Oaths of Allegiance , and for tormenting 
 and killing aU baptized perfons that obey not 
 the Pope, with many (uch ? 
 
 !, If Tradition cell us of any Cuftoms 
 ufed in the Apoftles, or Primitive times, 
 that be not in Scripture, and fo be not 
 made matters of Neceffity to all ; yea, or 
 of any occafion all mutable Cnftoms thatare 
 mentioned in Scripture , (as wajhing the 
 Saints Feet, the Holy Ktfs, the Womans 
 Kail, lo?ig or Jhort Hair, Collc&ions each 
 Lords Day, Preachers Travelling on Foot, 
 C^c.) we quarrel not with the then ufe 
 of iuch Traditions, when they were fea- 
 fonable , no more than with forbearing 
 things ftrangled and blood : Nor quarrel 
 we with the Churches after, that ieded 
 Eafier Day, and made the 10th. Canon of 
 the Ntcene Council, and ufed divers Ce- 
 remonies at Baptilm. But Traditions b£ 
 things Indifferent and Mutable, we receive 
 but as fHch, to be laid afide w r ken the oc- 
 safion'ceafeth : And if any wiil turn them 
 Into a necefjary common Law, we dilclaim 
 luch Qfurpers; for they crofs that very 
 C 2 Trl 
 
(*8 ) 
 
 Fraditim. It was delivered as Indifferent y 
 and you feign and make it a neceflary 
 Law, and (b deftroy it. 
 
 9. We maintain openly, that Tradition 
 is againft the Papacy and its Corruptions : 
 They are but a third or fourth part of 
 Chrifti^ns: The other two or three parrs 
 of the Chriftian World, profeis that the 
 Tradition of their Churches is againft :he 
 Vopes universal Sovereignty, and againft all 
 the Corruptions of which they accufe him. 
 None but the (hamelefs will deny that the 
 jibafftans) Armenians, Greeks, %nd others, 
 plead that this is their Tradition. And 
 Reader, tell us, why the Tradition of two 
 or three parts of the Church fhould not 
 rather be believed againft a third part, 
 than that which the third part boaft of 
 againft all the reft. 
 
 1 o. Ask them which way they know and 
 keep their Traditions ? Whether the} 
 have any Hiftory, Records, or any othei 
 way which we may nor know as well a: 
 they ? If they pretend that it is a Secret, 
 kept by their Church, it's a ftrange Secre 
 that fo many Thoufands know : But if f 
 fce a thing proveable, let them prove it, 
 
 11. Is it not unmercifuInefs,to tell all th 
 .Chriftian World, that as big and hard t\ 
 the Bible is, if they knew and obeyed :Jj 
 
( 2 9 ) 
 
 all, they cannot be fa ved, unlefsthfcy be- 
 lieve and do more, kept by the Pope, and 
 called Tradition ? When yet thefe De- 
 ceivers candifpenfe with the knowledge 
 and pra&ice of God's own word, and 
 think the Bible a Book too big and hard, 
 fand the Prophane fay, too drift,) to be 
 commonly imderftood and kept; And 
 yec all the Bible is not Enough, but we 
 muft be bound to as much more as they 
 v ill call Tradition, yea, Volumes alio of 
 Papal Canon Laws. 
 
 12. Did not Chrift for this thing Con- 
 demn the Old Pharifees, Mat. 1 5 ? 
 
 Prove your Traditions to be Apoftoli- 
 cs!, zv.i about things neceflary, and not 
 your Forgeries, or about things mutable 
 and indifferent, and we will obey all fuch 
 A poftolica I Traditions- But your Novel- 
 ties and Ufupations (hall not paft with us 
 for Divine Laws, becaufe you can call 
 them fuch. 
 
 The Fifth ace h fed Point, 
 
 
 cc 
 
 cc That a Man by his own underftand- 
 ing and private Spirit , may rightly 
 
 U J H ^ e an A interpret Scripture. 
 
 Av.(. Can any Man unriddle what this 
 
 Deceiver meaneth ? 
 
 C 3 1. Caa 
 
( ?o) 
 
 i. Can a Man judge without his own 
 mderftartding ? 
 
 1. What meanetb he by a private Spi- 
 rit ? Little know I. If he mean God's 
 Spirit, it is no contemptible nor private 
 Spirit, even in a private Man : If he mean 
 a Man's own Spirit, Soul or Intellect, it is 
 the lame as [his own under ft andingr\ If 
 he mean any Evil Spirit, or fancy and £>- 
 roneous felf -conceit, we defie fuch Spirits, 
 and Deceivers that ufe them. 
 
 To underftand without our own under- 
 (landings, is a Myftery fit for Rome : Why 
 may not a Dog, or a Sheep, be faid io to 
 underftand the Scripture, if it may be un- 
 derftood without our own underftandings ? 
 What a Curie is on the ignorant Nations, 
 that will be led by iuch words asthefe ! 
 
 But if he will fay that he meant, £ By 
 his own under ft anding alone without a Tea- 
 thtr^\ why did he not fay fo, but laj 
 one thing and do another ? But that hac 
 been too grofs a Lye, to have been be 
 lieved, by them that fee that we fee Oj 
 Teachers in all our Congregations. 
 
 3. Therefore I can imagine nothing bu 
 ^bfurdity in his words, unlefs he mear 
 that we hold that a Man may rightly Ir 
 terpret Scripture by his own underftanc 
 ing immediately, inftrutfed by his Teach?! 
 
 arfi 
 
*nd Gdd's Spirit , withont taki&g the 
 Sence only at the rebound, on the belief of 
 the Pope and his Clergy. For we never 
 thought that a Man's own natural Wit 
 without a Teacher, and the help of Cod's 
 Spirit, can favingly underftand and apply 
 *he Scripture. 
 
 And yet we would fain tell Papifts a 
 better way to Convert a Philoibpher v or 
 a Tarfc, than to Preach to them thus : God 
 hath written .his Law and Gofpel to the 
 World, but you cannot tell what is the mean- 
 %ng of it, till you take that fence on truft 
 from our Pope and Clergy, and know that 
 Chrifi authorised him to be Judge ; and that 
 before you believe in Chriji, or underftand 
 the word that fo author iz^th him. VVefe 
 nor corrupted Nature very blind in things 
 Spiritual, Plow- men, and Tinkers, and 
 Coblers , would be able to confute fuch 
 Fopperies , and much more Priefts, and 
 Popes, and Prelates. 
 
 4. But I pray you tell me, whether the 
 Tope and his prelates , do not interpret 
 Scripture by their own under/landing*? 
 
 ■ Whofe underftandings elfe do they judge 
 by, in Conclaves or Councils ? 
 
 5 . And tell me, whether he that judg- 
 I eth that the Pope is Chrifts frce.Chrift and 
 I Ruler, at the Antipodes, and is infallible, 
 
 C 4 tho T 
 
( *o 
 
 tho* he be by Councils condemned (ox a /: 
 ?r nifty an Infidel , an Atheifl, a Seducer -, 
 or an ignorant Sot ? Doth not this Man 
 judge alJ this by his own under ftanding? 
 If a Man take an ignorant fottifh Prieft 
 for the Mouth of the Catholick Church > 
 tho- he knotf no more what he talks a- 
 gainft, than this Roman Deceiver , doth 
 he not judge this by his own underftand- 
 ing ? If a Sot will believe you, that your 
 Stli is the whole Church, and all are Dam- 
 ned, tho' they love God, and believe in 
 Chrift, if they will not be ruled by the Pope 
 and every Mafs-Prieft, doth he not judge 
 thus by his own under ft anding ? Do you 
 Preach to Men, or Beajts, that have no un- 
 derstanding of Gods Law and Will ? If 
 a Man muft believe all the Canons of ?opc* 
 and Councils, in Baronim, Binnius, Suri- 
 us, Nicolinw, Caranna , &c. doth he 
 Dot do it by his own under -ft an ding * 
 
 6. Oh ! But the meaning is, Ton are at 
 private ignorant Men, and we are the Cler- 
 gy ; Kings chooje fome ef hs , and Poyesi 
 choofe others, and whether we are Wife or\ 
 Fools, Learned or Vnlearned, Infidels or\ 
 Chriftians, you are all Damned if yon wibl 
 not follow us, and if we be Damned^ you\ 
 muft be content to be Damned with us. And J 
 is it fo ? Hath God made Man for no fafeil 
 
 and! 
 
.and better a Condition, than to be Dam- 
 ned when ever Sottifh. Drunken Priefts 
 ili tell , fYou muft believe us that are 
 • ih of the Pope, and the Pope, 
 tho s that the Word of God is 
 
 agaiii.c it?3 Speak out Deceiver; would 
 you have ail Men.be of their Rulers Reli- 
 gion, or not ? Should the Jews have be- 
 lieved the Church, that Chrift was aBUf- 
 phemer, Deceiver and Tray tor, and the 
 Apoftles Seditious Fellows? Muft we be 
 Mahometans uhder Turks, Perfians , and 
 Indians , and Papifts under Papifts ? And 
 why not Lutherans under Lutherans alio ? 
 And Co our King fhall be our God, and onr 
 Religion humane. Or muft Men judge 
 what is true or falie, good or bad* by 
 thejrown understandings ? Do Kings and 
 Prelates Rule Men, or Dogs, and Brutes? 
 ItCromweB&y, He U Supream, and King 
 Charles ky, He is Stream, tell uswhether 
 we muft not ufe our own under) anding j, 
 to know which of them to believe and 
 
 w^-Vj A ? d muf * we not do fo » «f the 
 W odd, the Fiefh , and the Devil, fav 
 one thing, and Chrift another ? 
 
 And I pray you tell us, whether that be 
 a... < on thzt Knot Divine, and whether it 
 
 r.ot our own under/landing, that mufc 
 
 dtttiDguiftitetw en Cod and Man? Did 
 
 C- 5 Oct 
 
( 34 ) 
 xiot Vulgar Folly fit flothfu! FooJ?;,for 
 | Hell, they would eafily perceive that Po- 
 pery engaging them to renounce their own 
 wnderftandings , maketh us all Voluntary 
 Brutes, to gratify the ambition of Men, 
 .and puts down God from being our Gover- 
 . nour , and Man from being a Voluntary 
 - Subjeft, and turns the Kingdom of Chriji 
 into the Kingdom of Beafls. 
 
 The Sixth Point accufed. 
 
 That St. Peters Faith hath failed. 
 
 Anf. Who could more ignorantly have 
 ftated a Controverfie ? 
 
 i. Proteftants are further from the Opi- 
 nion that Peters Faith failed, that* thegrea 
 tefl Papift Dcftors : Some Proteftants 
 hold that no Man that hath true faving 
 Faith, doth ever totally lole it i much leii 
 JPeter. Others hold, that no Elett Perfor 
 that hath true Faith, doth rotally lofe it 
 And fo thought Auguftme : Others add! 
 that though fome, as \ Calvin fpeaks, quale- 
 CHnque femenfidei prderim^ having no man 
 immutable Grace than Adam had in In 
 nocency, vet all that ha^e a Confirmee 
 Radicated* Habit, perievere. And as u 
 .Peters Faith, allfavethofe called Armim 
 anj agree, -(as far as I know,) that hi 
 
 Fait 
 
 

 •Faiih was not totally loft, nor Titer re- 
 lapied into a State of Damnation : But will 
 all the Jejuitshy as much ? 
 
 We commonly hold that the Habit of 
 Peters Faith, muft be diftinguifned from 
 the AE s, and the Act of Ajfent from the 
 ACt that exciieth Confeffion and conqneretb 
 Oppofition. And that Peters Faith did not 
 totally fail as to the Habit, nor the Ajfent 3 
 that Chrift was the Meffiah : But that it 
 adually failed as to the latter A<ft, that 
 fhould conquer Fear : Chrift faid to him 
 and the reft before that, Why arc ye fear* 
 'full & y e °f foil 6 Fdiih : Little Faith, u 
 ¥ aith failing in Decree. This is oxr ViElo- 
 ; over the World, even our Faith, faith 
 St. John. And did not Peters Faith fail as 
 to part of that Vidtory, when he Curft 
 and Swore that he knew not the Man ? 
 
 But by Peters Faith, this Deceiver mea* 
 neth the Popes Faith : And he inftanceth 
 in the Scribes and Fharifees, that were to 
 be heard becaule they Sate in Mofe's 
 Chair, and in Cajaphas the High-Prieft. 
 Reader, fee what Chriftians theie Slaves 
 of Chrifts pretended Vicar are : Doth he 
 uot plainly infer, that the people did well 
 that believed the Priefts, and the Scribes, 
 and Fharifees, that Chrift was a Decei . 
 and workt Miracles by the Devil 
 
C sO 
 
 was a Bfafpbemer and a Tray tor, and tf e* 
 ferved Death ; and that cryed !M><t$ with 
 him : Crucife him ? And what wonder 
 if they obey their High-Prieft, when he 
 Commandeth them to Munher Thoufands 
 and Hundred Thoufands Saints Nicknamed 
 Hereticks , when they juftifie them that 
 killed Chrift and the Apoflles, becauie 
 the Church Commanded it, (i^nleis they 
 will renounce their own plain Conle- 
 ijuence ?) 
 
 And muft we indeed believe, that the 
 Popes Faith never failed, becaufe Meters 
 did not? Then we muft believe that Ge- 
 neral Councils that are their Church, have 
 been very falfe and flandercu*. Reader, 
 I will give thee but an Account of one or 
 two, (when their own mod flattering Hi-, 
 ilorians have written of many a long time, 
 that they were rather jifoftatici^ thar>| 
 j4poftolici, and named but to keep the Ac* 
 count of time.) 
 
 The great General Council at Conjtance y 
 (that Barm John //#*and Jeromeot Prague, 
 for Truth and Honefty, ) finding three 
 Popes Heading three Churches called Ro* 
 man Catholickj y had no way to return to 
 Unity , but by putting down all three 
 Vvich much adoe they got down two ol 
 |hem : But Pope Jehu at Rome had the 
 
 fefteft 
 
( 37 ) 
 fefteft hold, and they had more adoe to 
 get him down 9 and had not the Emperour 
 reiblved to back them , they had been 
 foiled. Hereupon he is accufed in the 
 Council, Firft, by Fifty Four Articles, of 
 iuch Monftrous Viilanies , as one would 
 think humane Nature were uncapable of. 
 Afterward many more are added, of Poy- 
 foning Pope Alexander , of Inceft with 
 his Brothers Wife, and the Holy Nuns, 
 and Ravifhing Maids, and Adulcery with 
 Mens Wives, and much more; and of 
 Simony*, almoft incredible : And amongft 
 the reft, (which I forbear to recite, left I 
 tire the Reader,) they fay and prove, 
 that he vcot a notorious Simoniackj and a 
 pertinacious Heretick } That oft before di* 
 vers Prelates, and other Honeft Men, Jby 
 t Devils perfwafion he pertinacioujly faid, 
 afferted, dogmatized, and maim aintd^that 
 there is no Life Eternal , nor any after this : 
 And he faid andpertinacioufy believed, that 
 Man s Soul dieth with the Body , and is ex* 
 tincl? as are the Bruits : And he [aid, that 
 the Dead rife not, contrary to the Articles 
 of the Rcfiirrettion, &c> 
 
 Theie Articles being (hewed ta the 
 Pope, he conftjl his Sin, and confented to 
 ie Dcpofed, and begged Mercy, but all in 
 Hypocrilie, while he iought to get out of 
 ihtir Hands and Power. And 
 
( ?8) 
 
 And now Reader, doft thou think that 
 it is the mark of a Heretick, and defer- 
 veth Burning and Damnation, for a Man 
 to think that this Popes Faith failed? 
 Were it not for tiring you, I would repeat 
 fuch Articles againft many others of them, 
 as would make you think, that not only the 
 Heathen Philoiophers, but even Mahomet 
 was a Saint incomparifon of thefe Swinifll 
 and Diabolical Popes. 
 
 After this, the Great Council at Bafi 
 acculed Engcnius the <\th. of Herefie and 
 multitudes of horrid Crimes, and«iepofed 
 him: But he outfaced them, and {landing 
 it out to the laft, got the better, and the 
 Succeffion is ever fince continued from this 
 Pop^ that was depofed by a grand Gene- 
 ral, Council. 
 
 Before thefe, Pope John the 1 2th. was 
 depofed by a Council at Romt y celled by 
 Otho the Emperour, for fuch horrid Vil- 
 lages, as no Pagans that we read of evei 
 matcht. Read them but in B^ronius^ and 
 Binnim : Drinking Healths in Wine to the 
 Devil, and calling at Dice upon jxpite} 
 and VwMy befides Murders, Simony, hi 
 ceft and all Wickedne's, aTe all confiften 
 with Papal Faith : And if this be no failing 
 I (hall grant that the Popes Faith (nor th 
 Devils, ) can n^^t fail* 
 
 Th 
 
( 39) 
 
 The Seventh ac:nfed Point, 
 That the Church can Err y and hath Er- 
 
 Anf. This is truly and honeftly recited : 
 All Proteftanrs hold it, and marvel that all 
 the Devils in Hell can io befool any as to 
 deny it- 
 
 i . No Body can tell what it is that they 
 call the Church, till they tell us : But what 
 ever1t;'rs, except confirmed Angels and 
 Souls in Heaven, if they cannot Err, God 
 and our Saviour, and the Apoftles have 
 Erred. For they tell us that, \we know but 
 tnfart^] and if any Man fay that he hath 
 no Stn^ he is a Lyar, i Joh» i. 7 Cor. 13. 
 12. And in many things we offend all, Jam. 
 2.2. Pial. 19. 12. Who can nndtrftand 
 his Etyohys , cleanfe thon me from fecret 
 faults. 1c was the Church of which God 
 complaineth, that they alway Err in their 
 Hearts*) and have not known Gods ways y 
 TfaL 95. 10. Heb. 3. 10. unlefs Caleb 
 and Jojhua were all the Church, /fa. 
 53. 6. All we likf Sheep have gone a* 
 
 If by the Church they mean the Priefis^ 
 
 bow full of Complaints agajnft their Er- 
 
 rours are all the Prophets , and Hiftory 
 
 aAT cf 
 
(4o ) 
 of the Kings and Chronicles? Ifa. 3. 12. 
 i«y (topic, they that lad thee, caufethet 
 to Err, and deftroy the way of thy paths, 
 Ifa, 9. 15, \6. For the Lenders of t lots 
 people can fe them to Err , and tbty that arc 
 ltd of them are deftroyed. Mai. 2. The 
 Priefl s Lips fhould keep knowledge, and they 
 fjould feck the Law at his Mouth, for he is 
 the Me (linger of the Lord of Ho [Is : Bat 
 ye are departed out of the way y and ye have 
 can fed many t-o fumble at the Law : Tt 
 have corrupted the Covenant of Leyij faith 
 the Lord of Hofts : Therefore have J alfi 
 made yon contemptible and bafe before ah 
 the people, according as ye have mt kept m) 
 ways, &c. Hof . 4. 5. My people are cut 
 off for lack^ of knowledge: Becaufe thot 
 haft re jetted knowledge, I will olfo re\d\ 
 thee, that thou fljalt be no Priefl to me. Jer 
 5 3 . 3 r . The Prophets prophecy falfety, aiu 
 the Priefl s bear Rule by their means , an 
 my people love to have it fo, and what veil 
 ye do in the end hereof? 2 Chron. 36. 14 
 16* 1 7. All the chief of the Priefl s and th 
 people Tranfgreffid very much after the aba 
 nunx- ions of the Heathen : But they mockj* 
 the Meffergers of the Lord^ and dejpifed hi 
 words , and rinfufed his Prophets, till tlA 
 wrath of the ^ord arofe againfi his people 
 and thercwai.no healing. Jolfa i.2 ; ^4- 
 
 Reai 
 
is it not worfe than fnfid 
 at theie Men teach, if they fay that the 
 Church hath not Erred ? Was it no Er- 
 r ; when Aaron fet them up the Golden- 
 Calf ? not when they went -after the Idols 
 of the Heathen, and worfhipped in the 
 hi h places? Was it no Error to take 
 Chrift for a Deceiver and Blafphemer, 
 worthy to be Crucified ? Was ir no Error 
 to rejeft the Goipel, and periecute the 
 Apoftles? 
 
 And had the Apoftles no Error , whet) 
 they believed not that Chrift muft Die for 
 sur Sins, and rife again, and afcend to 
 Heaven, but thought he mult then fet up 
 ia Earthly Kingdom ? Was it no Error 
 >f Ptter, Math. it. to diflwade Chrift 
 T6m Suffering, for which Chrift faid, Get 
 hee behind me Sathan y thou favonrefi not 
 he things that be of God, bnt thofe that hi 
 f Men ? And I think he Erred , when 
 ?anl openly rebuked his Separation, 
 Jal.i. 
 
 If alltfmChurch on Earth conftft only 
 )f fer fans that have many Errors, then the 
 vi h Church b*th many Errors : But the 
 \ntecedent is fo true, that I take him that 
 lenyeth it, to be fo far from knowing 
 vhat the Church is, or what a Christian 
 s, that he knoweth not what a Man is, 
 
 and 
 
r 
 
 ( 4* ) 
 
 •nd a Church of fuch are fo unfit to be 
 trufted as infal]ible,with all Mens Sal vatioti, 
 that they have not the Wic of common il- 
 literate Men, or Children : And if in all 
 thitigs elfethey uere as mad as in thele 
 two Opinions. 1, That the Church never 
 did nor can Err. 
 
 2. And rhat all Mens Senfes muji be di- 
 tty ed for TranfubjlantiAtiw ; doubtlefs they 
 ftould be kept in BedUrn from humane 
 Convefrfe. 
 
 But for my part^ I do not think that an) 
 Man of them not ftarkmad, doth believe 
 himfelf that there are any men in tht 
 World that have no Error, (that have an) 
 ufe of Underftanding.) He is far front 
 knowing what M*n is, that knoweth no 
 that he fwatmeth with Errours : I ofrne 
 doubt whether the greater number of moi 
 mens thoughts, are true or falfe. 
 
 But if by the Church they mean on! | 
 the Popej if he cannot Err, then it is n 
 Errour to believe that there is no Life bi| 
 this , and that Mans Soul ckpth as thf 
 Beafts, and that it is lawful ro Murthc 
 Gods Servants by Thoufands, or hundrefj 
 Thoufands ; if all the forelaid Popes in tVl 
 ages 800, 900, icoo, noo, Erred nof| 
 fure there is no fuch thing as Errour in 
 World. 
 
 
But perhaps by the Church is ipeant Ge- 
 neral CoHflCl S. 
 
 But i. If they Erred not in their De- 
 crees, doth ir follow that therefore they 
 had no Errour ? 
 
 2. But did not the fecond Council at 
 Efhejus Err ? Where they tell us that Sc/a 
 tttri Navtchla, only the Popes Meffen- 
 gers eicaped the Herefie ? Did not the 
 Council of Calcedon Err in their Opinion , 
 when it determined that the Reaibn of 
 Homes Primacy was becaufeit was the Im- 
 perial Sear, &c? Were all the Councils 
 free from Errour that were for the Arri- 
 *ns ? And thole that were againft them ? 
 And all that were for the MomthtUtes ? 
 And thofe that were againft them ? And 
 all that were for Images, and thofe that 
 were againft them, &c ? 
 
 Butatlaft they come to this, that the 
 Pope may Err, and Councils may Err, but 
 when they agree, they cannot Err: A 
 happy meeting of Erring peribns, if they 
 are both cured by ir. But lure it is not the 
 meeting : For the Pope is at Rome, when 
 the Council is at Trent, Ephefa, Cenflan- 
 twopuy £~c. M a Council may Err, and 
 the Pope Err, what proverh it impoftble 
 for them to agree in Errour ? The Pope 
 and Council at Latcran 4th. agreed for 
 
 the 
 
(44) 
 the Popes depofing Princes that Exrer-i 
 initiate nor all out of their Dominion! 
 that deny Tranfubftantiaticn, &c. W« 
 this no Errour ? 
 
 Obj. But this was not a matter of Faith 
 
 Au(. Is it no matter of Faith with them . 
 Whether it be Lawful or not, according re 
 Gods Law, to kill men that believe theii 
 Senfe6, andtodepofe Princes? And whe 
 ther Subjects may break their Oath: 
 of Allegiance, and forfake their Prinot 
 if the Pope Command them, and all be 
 caufe their Prince will not be a Murthc 
 rer or Perfecutor ? Thefe are no matter 
 of Faith with them ? But fure they hav< 
 made them Articles of their Religion 
 £*v£ skbsr the Rebels, and MurtheTers 
 and Pope and Council Err, or elie God 
 Law and Gofpel Err. 
 
 The Judgment of the Reformed Catho 
 licks is this, 
 
 i . That there is no man living withoo 
 Errour. 
 
 2. That the Apoftles of Chrift weo 
 Commiflioned to deliver his Gofpel to the 
 World, by Word and Record, and ha< 
 his promile of his Spirit co lead them int. 
 all Truth, and keep them from doing tha 
 WorkErroneoufly which they were conn 
 mifHoned to do : (Tho* not to make ther 
 
 able 
 
C45) 
 
 ibfolutely free from Sin or Erronr in all 
 other things.) And therefore the Scrip- 
 tore written by them is free from Errour, 
 by Virtue of the fpecial promile and 
 Spirit. 
 
 5. That all trne Chriftians, (really re- 
 generate,) are free from all Errour, in- 
 confiftent with true faving Faith, and Ti- 
 tle to Salvation. 
 
 4. That therefore the Church as it figni- 
 fierhonly the faid regenerate true Chrifti- 
 ans, hath no Damning Errour,, or none 
 but what is pardoned, as confiftent with 
 faving Faith and Holinefs. 
 
 5. That the Univeri'al Viftble Churchy 
 is the whole Company of men on Earth, 
 that profefs true laving Faith, and are by 
 Covenant Vow Baptized into this Pro- 
 feffioa : And that all this true Vifible 
 Church, profe(feth no Errour, inconfiftent 
 with their Profeffion of the forefaid faving 
 faith : Becauie the profejfion of faving 
 Faith is ejfentialto vifible Chrijlianity^ and 
 tathe vifible Church. 
 
 >; For mark, that I fay not that they 
 profefx no Erronr inconfiftent with fine ere 
 Faith in themselves fabjetiively , nor yet 
 iKjras to objective Faith, may nor by un- 
 i'c: C9nj(cjitcnce overthrow it : For there is 
 uch a concatenation of Divine revealed 
 \ Truths, 
 
Truihs , that ic is a doubtful c: . whethei 
 any one Errour (which all men have,) dc 
 not by remote Confequence iubvert ;.ht 
 very Foundations. But no true VifibU 
 Church or Christian, io profejftth any one 
 Errour, as not to profefs the tffential point. 
 of Faith and Godlinefs, tho 7 they mi\ 
 think fallely that both are trne. There- 
 fore Proteftants teach, that unfeen Con 
 Sequences are not to be io charged ot 
 thole that fee them not, and hold faft thi 
 (injured) Truth, as if it wetea known o 
 direct denyalof the Truth. 
 
 6. But every Church, aad every man 
 being imperfedt both in knowledge, Faitl 
 and Holinefs, have all ibme Errour : Fo 
 to be objedively defide, is to be of Divin 
 Revelation : And all the Scripture is D; 
 vine Revelation. And if the queltion be 
 Whether any Pope, Council or Church 
 underftand all the Scripture without air 
 Errour ? judge by Commentators , an< 
 common Experience. 
 
 And now what faith the Deceiver a 
 gainft all this ? 
 
 i. He citeth I fa. 59. 21. God hat!t 
 promifed to preferve his Word in thi, 
 Church : Ergo, the Church cannot Errl 
 A forged Confequence, no more follow? 
 cth, but that the true Church (hall ncf 
 
 loi 
 
( 47 1 
 pfe or forfake Gods Word : For then it 
 ybuld ceafe ro be the Church : 
 
 But i. Not that the beft Churches un- 
 lerftand all that Word without any Er- 
 our. 
 
 2. Nor that any particular Church vifi- 
 ;Ie may not apoftatize, or turn Hereticks, 
 >r corrupt Gods Word, and forbid men 
 
 ufe it in a known Tongue, as the Pa- 
 >ifts do. 
 
 Next heciteth Joh. 14. 16. As if all 
 he Church had the lame promife of the 
 >pirit of Infallibility, as the Apoftleshad: 
 f lo, then, 
 
 1 . Papifts are none of the true Church, 
 )ecaule they have many Errours. 
 
 2. And if the major part be the Church, 
 er than a minor Sett, then all other 
 
 riftians that are 3giinft Popery are free 
 >om Errour, for they are twice or thrice 
 \i rr :iy as the Papiiis. 
 
 3. And when the far greater part were 
 Amam , they were free from Errour : 
 yea , the Council of Sirminm, to which 
 
 1 Liberia profefled full confenr. Or 
 lid Chrirt break his promife to all thefe ? 
 
 If the Pope or all his Prelates, have 
 is full a promife of the Spirit as the A po- 
 nies, then they may write us a new Bible 7 
 ,nd Word of God, as they did : No won- 
 der 
 
(48 ) 
 
 derthen if the Canons and Decretals be ;| 
 much Gods Word as the Bible ? But \vh 1 
 then do they not confirm their Canons b I 
 Miracles as the Apoftles did ? And whw 
 did fo many Popes contradict each other I, 
 Had both Stephanas^ FormofiUy NichoLt. | 
 and the forefaid Johns that denyed the Lif i 
 to come, &c. the fame Gift as the Ape 
 files ? Surely we may well fay to them a • 
 St.famcs^ Shew me thy Faith by thy Works t 
 They did (hew it by moft odious Simony \ 
 Gluttony , Drunkennefs , Lying witl i 
 Maids and Wives, even at the Apoftolicl i 
 Doors , Murdering Chrifts Members fr 
 Thoufands , Silencing faithful Preachers ! 
 Depofing ELmperours, Commanding Peri 
 jury and Rebellion, even to Sons againfl ( 
 their own Fathers: Forbidding all Churcl 
 Worftiip of God to whole Kingdoms foi 
 many years, when a King will not obey 
 the Pope : By fuch Works they (hew| 
 their Faith ! O the power of Satan, and 
 the horrid pravity of man , when fuch 
 things are not only Juftified, but trufted tl 
 for Juftification, and made confiftent will 
 a Church that never Erred. \l 
 
 Indeed thefe Errours crept in by De-.j 
 grees, which maketh it difficult to Expc i- l 
 .tors of Scripture Prophefie, to knowjuft); 
 the year whea the mifchief became for 
 
 ripi 
 
(49) 
 
 , as to prove Rome to be Babylon Apo- 
 ftateio Pagano-Chriftianity, and the Pope 
 to be Anttchrift. But if I iee a man Ra- 
 ging mad in Bedlam, I will not make it an 
 Anideof my Faith, that he is Sane mentis* 
 becaufe 1 know not juft when his amenti* 
 t delnatio , or MelanchoUy became a 
 ' '•■ tia* or Furor. 
 
 The Deceiver alfocireth, Mat. 18. 17. 
 Becaufe men mud hear the Church' 
 where a Sinner dweiierh , th,atcal!eth hint 
 :o Repenrarice after due Proof and Admo- 
 iition , therefore the Pope and his Pre- 
 pares cannot Err. An Argument liker a 
 ^enfion, than a ferious Proof: Did not 
 he Pope then Err , when Bifhops and 
 councils have in vain called him to Re- 
 r Doth not the Church Err then moft 
 amnably, that commandeth Murder 
 rea.'on , and moft heynous Sin, and is 
 le Leader of the Impenitent ? Muft we 
 ike fuch then as Heathens and Publicans > 
 lit as the man thin\eth, lo the Belt tint? 
 h. Do bur Fancy that by the {Church \ 
 meant only the Pope and his Clergy • 
 
 that all is fuch Sin which the Pope 
 Uech io, tho* God command us, and 
 sn all fuch Texts will fcem to them w 
 
 whanhey would have them!. 
 
 *> The 
 
( So) 
 The man alfo citeth, Eph. 5.27. viz. 
 Chrift will prefent his Regenerate Church. 
 perfect and lpotlefs in Judgment. Whai 
 then ? Ergo, the Vifible Church on Earth 
 bath no Errour or Spot : And Ergo, th* 
 Pope and his Clergy are this Vifible per 
 fe£t Church. And why not as wefi Con 
 (tantinople, Alexandria, Antioch, or Je> 
 rufalem, the Mother Church? Which par 
 is it that, is the whole, or indefectible 
 What is profaining Gods Word, if thi 
 be not ? If any fhould be forbidden th 
 Scripture, it is thefe prophaning Priefts. 
 
 The Eighth acenfed Point. 
 
 That the Church hath been hidden an 
 Invisible. 
 
 Anf. We do not think that the Pop, 
 and his Clergy-Church have been hidde '* 
 and invifibie. Their Wars, even in Ita 
 and Rome, for many. Ages made them V 
 fible : Yea, and palpable too : TheKinj 
 and Emperours that they Fought again 
 or Depoled, knew them ; above icoec^ 
 Waldenfes and Albigenfcs felt them to th 
 Death : Qu& Rcgio in terris talis non pier 
 labor is. Whether this man knew not rn 
 Proteftants Judgment herein -; or wtfj 
 ther he would not have, his Reader kne 
 
 I I 
 
ir 
 it is. 
 
 C 5< ) 
 
 I cannot tell ; but I (hall tell you what 
 
 1 . Protectants commonly hold, That as 
 the Word [Church'] fignifieth the Com- 
 pany of fine ere Christians, and Heart-can. 
 s to the Bapti final Covenant, fo it is 
 (tble to Man that knoweth not tha 
 Heart. Inward Faith and Love which de* 
 nominate them , are not Icen by others, 
 dare any deny this ? 
 
 But as the Word ZChurch] fignifieth 
 
 rfality of men baptized yrofefiinr 
 
 priftiantty in public^ Afiemblies, fo it was 
 
 lever invifibie, fince iuch publick profet 
 
 ion and Aflemblies firft began. 
 
 3 . But when the Pagan Perfecutors for- 
 ed their meetings into Woods and Cells 
 nd Pits, called Conventicles, and toNight- 
 leetings, they were hidden from the Per- 
 :cutors, as well as they could hide them- 
 •Ives : And lb they were, when they 
 :d themielves from the Arrian Perfecu- 
 ™ of Vmns, Confvumr.u, Genfericm, 
 and from the Verfiians : And 
 ■ 2 of Tbolmfe, Piedmont, Bo- 
 and others that hid themielves, and 
 -m the Cmlados, ander Simon M$nt- 
 * , and„St. Dcmomck, and others that 
 i them. Chrill himfeff fled te 
 Wee, from Perfecutors. His 
 D Dii- 
 
( 50 
 
 Difciples were met fecretly for fear of the 
 Jews, when Chrift appeared to them 
 when Peter was inPrifon, many were af 
 lembled by Night in a Conventicle, at tht 
 Houfe of Marks Mother, to pray for him 
 ThePapifts thera'elves keep hidden Meet 
 ings, where they cannot bave more pub 
 lick. 
 
 4. God hath not promifed his Church 
 fuchconftant Profpericy, as that in ever 
 Age any Nation (hall have publick Ltbert| 
 without all Periecution ; much lets tha 
 thevfhallbe ftill uppermoft, and Maftei 
 of the World, and have Kings and Ehr 
 perours always for them. 
 
 5. But we cannot lay, that yet th 
 Church hath been fo low fince (he days 
 Coufi tntine, that all Princes have dilbwne 
 the Eflentiakof Chiiuianky, and we hoj 
 it never will be fo. 
 
 6. huiall Ages and parts of the Chuicl 
 have not been cqiuiiiy pure and founcf: 
 fome Ages the ArrUm were mod : In tl 
 Reign of Thcodofiw Junior, Aia : 
 the £ntkhi*ns prevailed : In the days 
 Philippic™ the Monothtiacs prevailed, 
 that at one of their Councils Binim fan 
 There were InnhmerabU BiJJjops : In o . 
 Emperonrs time thofe prevailed that wt 
 againii Images j in Irene* s and Thecdotr 
 
 tin! 
 
es, thofe tmit were for them : Some- 
 tirre the Bifhop of Rome had moft Power, 
 and fometime the Bifhop of Confl amine* 
 
 , and Alexandria : For an Hundred 
 years, even much of Italy forfook him, 
 and let up a Patriarch at Aqmleia as their 
 Head : Through many Ages the Citizens 
 of Rome themielves expelled him or 
 Fought againfl: him. 
 
 Now in all thefe Cafes, the Church, as 
 prcf ffwg Chr i ft inanity ^ was ftiUfifible : Bur 
 which of all the parts was the fitreft and 
 fonndeft , was known to none but the 
 jennd farts themfelves. And when and 
 where the Errours became to great as re- 
 ally to nullifie, or invalidate the Profeffion 
 of Chriftianity, this was known only to 
 thofe near, that had opportunity to know 
 the mind of the acculed : For Noxa Ca* 
 put fcquitur: One man, iho' a Prince os 
 Prelare, canno: make all his Subjects He- 
 reticks by his Errour. 
 
 So that nothing hath been more Vifibf^' 
 than that there hive ftiil been profeffed 
 Chriftians, a:id \b an Uuiverfal vifible 
 Church on Ear:h. Bat which parts of 
 this Church have de fatto been Sound ^ 
 and which Corrupt , and what Errours 
 have nullified their Profeffion , and what 
 only ble/mjljt it y this hath never been vi- 
 D 3 fible 
 
fible to the Erroneous ; W( For no mar 
 knoweth that he Erreth ;) buc ic hath beer 
 vifible to the Sound. And fo, that the I 
 Church of Rome yet Profefleth Chriftiani-'j 
 ty 7 we know : Bur whether their Erroun \ 
 prove them Babyicn , or nuliifie thehj 
 Chriftianiry , muft be known only t>yl 
 trying the guilty Individuals. 
 
 Here the Cheaters fay to the Ignorant. 
 If the Church hath bce?i Always PifibU \{ 
 where voa* jour Church before Luther } 
 
 Anf. i. Where-ever there were men 
 profefiing^Chriftianity and Baptized, and 
 not Apoftatizing. Were there none Tuch^ 
 in the World-, muft we be put to prove 
 where there were any Christians before 
 Luther? Were not the Hearers grofly 
 Ignorant , the Cheaters would have no 
 Confidence in fuch Fopperies as thefe. 
 
 Obj. But the Church of Rome prof eft Chri' 
 ftianity before Luther. 
 
 A?if. It did fo , and as Chriftianx we 
 nre of the fame Church with them,. we 
 know no Univerfal Church, but the t 
 ftianasfuch, that is, all Chrifiians as mly 
 Headed byChrifi If you cannot tell whe. 
 ther before Luther there were any Chri. 
 ftians in the World, (in Abaffia, tjypt. 
 Syria , Armenia, the Greeks •> Mafcov . . 
 &c.) it's your groLs ignorance of Hiftory. 
 
 But 
 
( 55 ) 
 
 Bui whether Papifts, Arrians, Ektychians-, 
 N lorians , Menothelites , Phantafians^ 
 Image- Worfhippers, do invalidate their 
 profeflion of Chriftianity , by their con- 
 trary Errours and Crimes, it much more 
 concerneth themielves, than us to enquire 
 and judge. 
 
 But tho' thofe that nullify not their pro- 
 feffionof Chriftianity, are all of the tame 
 Church Univerfal that we are of,yet we pro* 
 fefs that their New humane Churchy which 
 is [only the Pope as Headend all that adhere 
 to bim at [nch,~] are no Church of Chrift 
 at all. AH Chrij} ians as Juch are pans of 
 the Chrijlian Church: But a Policy con- 
 fining of a Vice-Chrifl and his SkbjeQu 
 is a Rellellious Ulurpation, and no Church, 
 Forma denominat : As Chrift is the Head, 
 all are of the Church that truly cleave to 
 him as Head : As the Pope is the pre- 
 tended Head, they are all a pack of 
 Rebels. 
 
 And now what an ignorant Cant is it to 
 fay, The Church' cannot Apofiati^e^ Ergo, 
 it cannot Err \ Ergo, the Pope of Rome, 
 'and his hireling Clergy cannot Apoftatiz*e j 
 •and Ergo, They c wnot Err ! Tell me, 
 whether Rome be all the World ? And 
 i whether the Church of Rome, and theChri- 
 flian World, be Words of the lame fig- 
 D j m£, 
 
(5 
 
 nification in any Dictionary ? And whethe* 
 an Alexandrian Catholic^ or a C. P. are 
 Catholic^ be not as good Sencc, as a Ro> 
 man Catholic 1 *^? And whether the Texts or 
 Fathers, that you nam* prophanely., will 
 prove that the Church of C. P. Alexan- 
 dria , Antioch, or Jemfalem, can never 
 Err, or Apoftatize , or be Invifible? 
 And whether your own Jefuits confeis not 
 that Rome fhall do fo too, in the Reign of 
 Antichriji ? 
 
 In the mean time take this anfwer. 
 
 i. The Church as intimately Sanftified, 
 and fincere, was ever invifible. 
 
 2. The Church Univerfal, as profefling 
 Chriftianity , was ever Vifible, tho' oft 
 hid by Perfection. 
 
 3. Whether Rome, C. P. Jerufalem be 
 a true Church or Apoftate , is invifible to 
 thofe that knew them not 
 
 4. That the Papal Church, as informed 
 by a Univerfal Vice-Chrift , is a falfe 
 Church, is Notorious. This is oyr Judg- 
 ment. 
 
 The Ninth accufed Point. 
 
 That the Church was not alvrays to retnair. 
 C4tbolicl^ or Vniverfal : And that thi 
 Chftrch of Rome is not [nch a Church. 
 
 Anf. 
 
 
( 57 ) 
 
 Jr?f. The firft parr is a meer flat Lye: 
 f We hold thac the Church is always to re- 
 main Univerfal, till it be preienred perfeA 
 in Giory : If it remain not Univerfal , 
 what becomes of it ? Is it a pare of tome- 
 thing elfe, or annihilated ? If Chrift have 
 no Churchy he is no Head of the Church, 
 and io no Chrift. What Proceftanc 
 Church ever laid any fuch thing, as you 
 falfly charge them with ? 
 
 That the Church of Rome is not fuch a 
 Church , that is , Is not the Vniverfal 
 Church, indeed we not only fay., but think 
 the contrary, fitter for a man Drunk than 
 Sober ? What, is Rome all the World ? Is 
 jAbaffu, America , Mefofotamia , Aiufco- 
 vy , A fni , Thrace , England , Scotland^ 
 Sweden, Denmark^ no part of the World, 
 yea, of the Chrifiian World ? And is not 
 the Chrift i an World, the Church Vniver- 
 fal ? Reader, here is a Controverfy wor- 
 thy the Wits, Learning and Honeftyof 
 all the Famous Fathers, and Dolors, and 
 Juglersof the Roman Carholick Church. 
 The Queftion is, Which of the Rooms in 
 the Hcufe is the whole Houfe ? One faith 
 that the Kitchin, or the Co!e-Houfe, or 
 the Houfe of Office, is the whole? Houfe. 
 i|\Ve Proreflamsfay, tha: no one Roon is 
 the whole , but Hall , Parlors , bining* 
 D 5 Room, 
 
(SBJ 
 
 Room-, and all the Chamber?, and Clo 
 lets, and Kinchin, are the w hole } and if 
 the CoteHoufe, and Houie of Office will 
 needs be parts, we will nor contend witlf 
 them, but we will never grant that the} 
 are either the whole , or the beft part L 
 Tho' by Fire and Stink, they think tc J 
 force us to it. 
 
 But the ancient Writers diftinguifh be 
 tween the C^tholick Church, and a O*. 
 tholick^ Church : By the firll: is meant th( 
 whole Church: By the iecond is mean 
 fuch a particular Church, as is not Schil 
 matical, but a true and found part of th< 
 whole. 
 
 But what could thefe Self-Condemner: 
 fay more againft themielves , than thm| 
 openly to confeii, that thei; Sedi claimed 
 to be the whole Church, and Jo Trayte 
 ropfly ucchyrcheth two or three parts o 
 the Church of Chrift, and Damneth mofi 
 £hriftians,for not being Tray tors to Chrift, 
 as they ? 
 
 To confute his bafe abufe of Scripture ; 
 is ntedlels and irkibme. 
 
 The Tenth point accufed. 
 
 7h*t the Churches Vnisy 7 is not neecjfjrj 
 \ui>ts of faith. 
 
< 59/ 
 \ ft This we verily hold, for all that 
 'God hath revealed in Scripture to be be^ 
 lieved, arr noinis of Faith, (if the Word 
 be ufed intelligibly by theie men.) But afi 
 the poincs of Genealogies, Topography, 
 Chronology , Prophecy in Scripture, are 
 revealed to be believed , therefore they 
 are points of Faith i and if Unity in all 
 theie is necefiary to the Unity of the 
 Church , then no Church on Earth hath 
 Unity : Certainly Rome hath not, whole 
 Commentators and Doctors difagree a- 
 bout many hundred Texts of Scripture, 
 and Sixtns 5th. and Clemens 8th, Popes, 
 ! about the very Tranflation of many hun- 
 dred Texts. 
 
 Theie men mud now fay, that we are 
 not bound to believe ail Gods Word, or 
 elfe they muft cotifefij that their Church 
 hath not Unity. 
 
 That which Reformed Catholicks hold 
 is, t. Firft points of Faith, for revealed 
 to be believed,) areiome of them Eflen- 
 tial to Chriftianity, and of ueceflity to Sal- 
 vation , and lb me but Inrergrals, if not 
 lb me Accidents : The firft all the True 
 Church sgreeth in : The lecond not : As 
 who is Antichrift ? or Babylon f or the Ten- 
 Horned, or Two-Horned Beaft in the 
 \tionsi What is the Time, Tim 
 
 and. 
 
( 6o % 
 
 and half a Time, with an Hundred fwch « 
 Bur in general, all beliere that all Gods 
 Word is true. It might convince theie 
 men, in that it was long before all the 
 Churches received all the Canonical! 
 Books of Scripture, and ^et all received! 
 rot all their Apocryphal Books. And arc! 
 thefeout of the Church ? Or are none oil 
 thefe Books ro be believed ? 
 
 The Eleventh, Taint ace fifed. 
 
 That St. Peter was net Ordained by Chrifn 
 the fir ft Head or Chief among the Jfpojllesfll 
 And that ameng the Twelve^ none nas grea~ 
 ter or lejfer than other. 
 
 AnJ\ Meer Falfehood, asundiftinguifht, 
 The word Head is ambiguous j this Wri- 
 ter hath a Head^ itfch as it is, that other 
 Heads much differ from. Reformed Ca< 
 tholicks hold, that Peter is called firjt in 
 numbring them : That he was by Chrift 
 in many mftances, preferred before others : 
 That he was an Eminent Speaker , and 
 worker of Miracles : That all the Apoftles 
 were not Equal in parts and worth } but 
 ibme herein greater than other. What, 
 was Judas no lefler than the reft, that was 
 a Thief and Traytor * John was Eminent, 
 ly the Diiciple whom Jelus loved. 
 
 But 
 
 I 
 
( 6i ) 
 
 But we hold, x. That as John -was not 
 made Lord or Ruler of the reft , by be- 
 ing Loved more, io Peter s Prehemineqce 
 made him no Alafttr cr Ruler of the reft : 
 The twelve Apcftlcs were chofen Relative- 
 ly, to the twelve Tribes. Peter as Reuben 
 . was the firfij and dtr.yed Chrift, and was 
 called Satan, with a Get bthtnd me, (Mat. 
 !tf.) as Reuben defiled his Fathers Bed. 
 But as Levi was the third, fo was James 
 the firft SanBifed Jpoftle .• And as Judu 
 the fourth, is called the Law-giver, from 
 rthem the Scepter flionld not depart, &e. fo 
 John the fourth is the Diiciple of Eminent 
 Love ; and Love is the Everlafting Grace, 
 when Faith and Prophefie ceafe. But 
 Chrift made no one of them Ruler of the 
 reft. 
 
 Proved, 1. No Text fpeaketh any fuch 
 thing : And the Headftiip of Governing 
 Power , would have been of fuch grand 
 necefTity to be known, that Chrift and his 
 Apoftles muft needs have plainly and of: 
 inculcated it. 
 
 2. Peter never Exercifed any fuch Pow* 
 er ; what mention is there of any Laws 
 or Mandates of his to the other Apo- 
 ftles ? 
 
 3. The reft never fought to him for 
 Laws or Orders. 
 
 4- The 
 
( 62 ) 
 
 4. The Schifm and Controverfie* of 
 Chriftians were never decided by appeal 
 ing to him as the Judge* 
 
 5. When fome ac Corinth would have 
 made him their Head, and faid, / am of 
 Cephas, Paul reproveth them as carnal, ( 
 faying of all , What are they but MinijierS\ 
 by whom ye believed ? 
 
 6. /V'/*/ reprovech him, Gal.i. 
 
 7. The Jewifh Chriftians contend a- 
 gaiufthim, for Eating with Gentiles, All 
 1 1 . whom he fatisfiech by proof from God 
 and not by pleading his Supremacy. 
 
 8. He never once claimed any fuch 
 Power. 
 
 9. Paul, 1 Cor. 12. tells us of" none in 
 the Church greater than Apoftles. Bat the 
 reft were Apoftles as well as he. 
 
 10. No fuch Article was ever put into 
 the Churches Creed. 
 
 We grant that Chrift did in instituting 
 the Apoftles Office, inftitute a disparity of 
 Minifters in his Church, and this to be con 
 tinued in the Ordinary continued part of 
 their Works, but not in the Extraordi- 
 nary. And we grant that in putting Peter 
 firft, Chrift intimated, that among men oi 
 the fame Office, there may for Order 
 fake be a Priority ; as the/ Prefident of a 
 Synod or Coiledge, or the Fore-man of a 
 
 Jury. 
 
 it 
 
(^ ) 
 
 Jury, or a Chiel-Juflice, or the Speaker 
 
 of a Parliament : God is not the God of 
 Confufion , but of Order , as in all rhe 
 Churches : If a Parifh cr ag Independant 
 Chuich have one grave Pallor, with di- 
 vers young Affiftants, that were but his 
 Scholars, nature will give him Tome awing 
 Prehcminence among chem. We ore not 
 againil iuch a Primacy among Biilhops, or 
 Arch-Bifhops : Buc*this is nothing to a GV- 
 vmiing Office. And if Peter had had iuch^ 
 what's that to the Pope of Rome i 
 
 The Twelfth Point ace a fed. 
 
 That a Wcman may be Head, or Supreme 
 Govemefsof the Church in allCanies, as 
 the Ute Queen Elizabeth v. 
 
 Anf A cheat by Confufion and Equivo- 
 cation. 
 
 The Church hath two forts of Govern- 
 ment: One by the Ward of God^ and the 
 [Keys called Eccleiiaftical. The other by 
 the Sword, called Princely or Magiftratical : 
 never had King or Queen that claimed 
 ,the former, and i Enemies of Go- 
 
 vernment deny the latter : Queen £/*£*- 
 and ai! our Kings fince have p'ublickly 
 by Office ol 
 ys and I nits? which maketh the 
 
 Clergy 
 
 . 
 
(<H) 
 
 Clergy Tryers and Judges what to Preach 
 and whom ro Baptize and receive tc 
 Church Communion, abfolve or Excom 
 municate. Bpt ask this Deceiver, Mnfi 
 the Church ' have none to Govern by th 
 Sword ? All Chrijlians are the Churchy anc 
 fo all Chriftian Princes are dtpofed , be 
 caufe they are Chriftian*. Or muft the 
 Clergy have no fuch Government ovei 
 them ? Yes, the Pope^ fay the Papal Ca- 
 nons ; he is Sword bearer over the Cler 
 gy : So you iee what Chitrch-pcwer is come 
 to. But I trow, few Papilt Kings wii 
 grant that they have no Sword-Govern 
 ment over the Clergy, left every Prief 
 be Mailer of their Houfes, Wives, anc 
 Lives. The King is no Phyficain, 01 
 Philofopher, no Architect, Shipwright 
 Pilot, &c. but may he not be King an< 
 Ruler of all thefe ? He is no Clergy- mat 
 or Prieft, but the Ruler of the Clergy. 
 
 But they fay, it muft not be in Caufe. 
 Ecclefiaftical. Anf. Caufes Ecclefiaftica 
 have two lorrs of Government, in orde 
 to two Ends. As if one be accafed fo: 
 Preaching againft God or Chrift, or the 
 Life to come } or for Perjury, Adultery 
 Murder, &c. Here the Bijhops are Judges 
 (and the Church,) whether this man b* 
 Guilty in order to his Communion or Excom 
 
 muni 
 
( 6% J 
 
 ,>:.., ?;<?;/, ox Admonition. But the King 
 Bnd his Judges are to Judge, xvhether toe be 
 " Guilty , and fo whether to be Imfrilcned, 
 \Fincd, Banijhed^ &c. fo far as Cau.es of 
 JReligion or Church, are to be punifhed 
 by the Swo? d , the King is Head or Go- 
 vernour, and Judge: who would think 
 that a fort of men that deny this, (hould 
 have the Face to fay that they are Loyal 
 to Kings, or any forcing Government: 
 Muft Kings Burn or Kill, as many Thou- 
 fands at the Popes command as the Pope 
 will call Hereticks, and yet never have 
 power to judge whether they are fuch, 
 fand do deferve it ? O ! how much worfe 
 [than Hangmen , 'would fuch men make 
 all Kings and Magiftrates! 
 
 Was not all the Chriftian World in a 
 fad cafe then , when the Pope was under 
 the Arrian Gothi^ and the Subject of a 
 Foreign Art an muft Rule all Kings and 
 [Kingdoms? 
 
 No man of Brains can be ignorant that 
 Popedom cr Prelacy, do not always make 
 men mortified Saints, (that oft have been 
 fcarce Men, much lefs Chriftians;) nor 
 that the Prince hath a great Power, both 
 in Choofing and Ruling the Clergy that are 
 his Subje&s. It fell out happily , that 
 Thecdoriek the Arum, (and divers Spanifi 
 
 Arian 
 
(66 ) 
 
 Avian Kings,) were an honeftibrt of men I 
 but lbre they were very mighty Prince! 
 at Rome^ when one Subjecft of an Arnai I 
 Goth , was Ruler of all the Kingsancl 
 Souls on Earth, (dejnre, fay our DeceiJ 
 vers.) And if the 7V><, fliould poiTef: J 
 Rome , as he doth C. F. ail Kings anci 
 Nations mult be fubjett to his Subject I 
 And what Power he hath over the four Pa f 
 rriarks of C. P. Alexandria, Anticch, anil 
 Jerufalem, is too well known, 'And whet I 
 Baronim, Binnim, &c. tell us of famou -. 
 Whores, (Marozsa, and Theodora,) tha ' 
 made, and Ruled and unmade Popes J 
 how was the World Governed ? As i 
 was faid by a Lord Mayors Child, tha 
 he Ruled all London, laying, my Fath.e i| 
 Jluleth London, and my Mother RuletU 
 my Father, and I Rule my Mother ; i\ i 
 might it be faid, theie Whores Ruled aP 
 the Kings and , Nations of ChriHians 01* 
 Earthy (if the Roman claim be Currant 1 
 for they made and Ruled Popes that claim B 
 ed the Rule of all the World.) O ! hov J 
 much greater was a Roman Whore, (Ma ■& 
 roz.ia, Theodora, &c.) than Pal/ as, Venus] 
 or the great Diana of the Ephefiaxsl Bu )j 
 the miichief was, that they were muta :1 
 ble, and could unmake a Pope, as well a « 
 make him, and let the Cuy and Countr 2 
 
 b 
 
/ the Ears: as tALqua Venus Teucris\ 
 ,," \is tut qua fuit. And if at) King* muft 
 oe Subjefts to the Suhjed, (or Chaplains) 
 :>f him that can win Rome, let us v 1 
 hat he may not be a Mabotnttan, 
 >r Art an .« And why laid I 
 when an Anti-arian Pope, can Minder 
 
 li-ftians by Thoufands, whe 
 -ick would not have h«rc them. 
 
 The Thirteenth Point annfed. 
 
 That Antichrift foall not be a particular 
 pan, and the Pope is Anticbrift. 
 : Anf. This is Popifh Stating Cafes ; 
 ^roteftants find in the Creed, the Name 
 >f Cbrift % but not the Name of Amichrift j 
 fnd therefore while they know and truft 
 thrift, they think it not neceffary to Sal- 
 tation to know Antichrtft : But they be- 
 itve Chrift,who laid, that « aiyjhould cows 
 n his Name jayi^g, I am Cb.ijt and dec. 
 nany, even before the Deftrucftion of the 
 ; and rhey believe St. John , that 
 nid, there are many Anticbrifts already : 
 rhe Fathers and Papifts fay, there is fomc 
 Great A/jticbrt/} to come towards the 
 nd cf the World: Moft Proteftants 
 uhat is defcribed, in 
 i ■:/">. and Rev. 12. 13, 17. To con- 
 fute 
 
?4 
 
 Mil 
 
 (68 ) 
 
 fute King James , Bifhop George Do 
 name. Dr. Henry More, (above all) 
 Mtde, C 'Invents , Grafferus, &c. will v 
 ouire more than this Writers Impertine 
 cies. There are many Proteftants th 
 think it a meer miftake, that there will fcj 
 any one Anticbrift fo Eminent as to obfcur 
 all the reft : And they pretend not to judg|£ 
 of Anticbrift by the Apocalyps, but by t 
 Ten Commandments , and all the Gofpel 
 And they believe, that be is Anticbrift the 
 nfurpeth Chrifts Prerogative, and yet o\ 
 fofetb his Kingdom : And fuch they thin 
 the Eaftern Antichrist Mahomet is th 
 tnojt notorious, and the Weft em Antichrij< 
 the Pope is his Second ; in that he claimet 
 Chrifts Prerogative of Governing 'all Nat 
 ens of the Earth as Vice-Chrift, and yet 
 Lies , Malice and Blood, fuppreffeth h. 
 true Gofpel, Grace and Kingdom ; confut 
 this if you can ; Amending would bs yot 
 beft defence. 
 
 We doubt not but Anticbrift s pad:, ha\ 
 been Individual men, fuch was Barcbochi 
 ba, and fome fay Herod, and fome Dicclt 
 fan, but undoubtedly Mahomet : And 
 the Pope be the Weftern Anticbrift, it 
 the Individual Popes that are fuch} bt 
 many of thofe Individuals may make 
 Succeflion of Antichriftian Policy. At 
 
 fw 
 
( 6 9 ) 
 
 D*\ More, and Cluverus of this, \C 
 ycu are able. 
 
 We lay not our oppoGcion to Popery 
 chiefly, on the dark Revelation, Prophe- 
 cy, or on the queftion, Who is the Jnti- 
 thrift : But on the plain Word of God: 
 If wc find a Succcffion of men, claiming Om- 
 xipotertcy and Cbrtfts Prerogative, to Go- 
 vern all Kings and Nations on Earth, and 
 this by bare and bafe VJurpation and Novel- 
 ty ', and find thefe men ft tip their numerous, 
 falfe, treafonable^ inhumane Canons, and 
 forbid and revile Gcds Law and Word, and 
 find them turning Gods \Vor\\:ip into unintel- 
 ligible Mummery end Stage-Shores , and 
 Ce)e;nony y and find them living as Lea 
 on Bloody yea, on the Blood of Ihoufands 
 . .JiChriftians, and damning and fe- 
 from the far greater part cf the 
 C f.n World ^ becahfe they refufe Sub- 
 jccltcn to this upsrpirg Vice-Chrifi , and 
 all to fire and Ruinc that rencui.ee 
 .me Senfes , and worflrip not 
 ad pretended t o it deify cd by daily mime- 
 i Miracles of the bafefi Vrie'is , and 
 . Pill not be fitch Execu- 
 
 ' - : 'fi l fyi' r: %> t ^ !Cir Subjc'fts in Ptr- 
 
 jwy and Rebellion : We will no: differ 
 with you fur the Name, whether you will 
 call thoie that are fuch, Antiehrifis, or 
 
 JDia- 
 
( 7°) 
 
 biMifiJ : Whether luch a State be t\ 
 Babylon, qifarworfe, as finning again 
 more Light, and by more horrid abuie 
 the Name of Chriit againft himfelf. 
 
 The Fourteenth accufed Point. 
 
 That no 02*77, nor any but God, can f 
 aive or retain Sins. 
 
 Anf. Falle as undiftinguifhed. \ V j 
 hold, i. That to forgive Sin, being th 
 forgiving of the pnni\hment of Sin, an< 
 the obligation thereto , i . Parents ma 
 on juft caufe forgive Corrective panifh 
 ment to their Children , and Matters u 
 their Servants. 
 
 2. N4agiftratesmay on juft cau r e, for 
 give Corporal putriihme-nt to Subje&s. 
 
 3. Equals may forgive injuries t< 
 Friends and Enemies. 
 
 4. Patiors may on juft caufe, forgive 
 the Church penalries , of Excommunica 
 tion , which they had power to. inflict . 
 And all the Flock mull forgive and rtceivi 
 che penitent accordingly. 
 
 5. When a Shiner by Faith and Repen 
 tance, truly performeth the Coudition o 
 Gods pardon expreiTed in Scripcure, the 
 Minifters of Chrift are b^ Office authori. 
 zed to declare and pronounce him pardonec 
 
 bi 
 
(70 
 
 >yGod, and by the 'Sacraments of Bap- 
 ifm and the Lords Supper to Invert htm 
 a a pardoned State, by delivering him a 
 Sealed pardon : But only Suppofitively^ If 
 ris Faith and Repentance be fincere, elfe he 
 lath not Gods pardon of the Divine Punifl)- 
 Tient. This is all true and plain , and 
 mough. 
 
 But we deteft their Do&rine that fay, 
 r. That men can pardGn the Spiritual and 
 Eternal Punifhment, any othenviie than 
 :onfequentIy declaring and delivering 
 Gods pard. - 1, which (hall hold good , if 
 die Prieft refute to declare or deliver it. 
 
 2. Or that Popes or Priefts pardon, 
 iPurgatory pains, and MafTes, and Money, 
 and the Redundance of Saints Merits, and 
 pleafing the Pope, conduce thereto. 
 
 But if you will Sptak fo abfurdly, as 
 to lay, that if the King lend a pardon to a 
 Traytor or Murderer, the Mtfjwger par- 
 dhim } we leave you to your ph rales. 
 
 None of the Texts or Fathers cited, 
 
 k for any more than what we hold. 
 
 The Paftors are to declare men pardoned, 
 
 God pardonerh : And while they la 
 
 . c ge according to Gods Word, it is par- 
 
 d in Heaven: But not if they pardon 
 
 ie d ui.vinitem. 
 
 Tbi 
 
( 72 ; 
 
 The Fiftcetith ace h fed Point. 
 
 Th.tt we ought not to confefs our Sins 
 azy m*in bat to God only. 
 
 Anf.* This is a mere impudent Lie 
 I- We ought to confefs our Sin, to t\ 
 Magiftrate ac his Judicature, when we at 
 juftly accufed of it. 
 
 2. And to thofe that we have injurec; 
 when it is needful to repair the wrong, c 
 to procure their forgiveneis. 
 
 3 . And to thofe that we hav? tempted it 
 to Sin, or encouraged in ir, when ir isneec 
 ful to their Repentance. 
 
 4. Andto&me faithful bofome Frieoc 
 when it is needful that fuch know 01 
 Faults, that they may watch over us, c 
 advifeus, or pray for our pardon and dt 
 liverance. 
 
 5. And w r hen in Sicknefs , danger 
 Death, or other Affii&ion , we get th 
 
 -Paftors of the Church to pray for us ; w 
 fhould confeis our Sin to them, that the' 
 may know on what caufe they ipeak u 
 Gsd for our forgivenels. 
 
 6. And in any cafe of Guilt, Trouble 
 Fear, or Difficulty, in which we need th< 
 Paftors Couniel for our fafety, eafe anc 
 peace of Confcience, ourfelves and othe 
 
 Friend 
 
( n ) 
 
 Friends being infufficienr hereto, we (hould 
 confefsour Sins to the Paftors, whofe ad- 
 vice we feek : As a Patient muft truly open 
 lis Cafe to his Phyfician, and a Clyent to 
 its Councellor, if he will not be deceived* 
 by deceiving them. Is all this no Coa- 
 feflion ? 
 
 But Proteftants believe not, i. Thatwe 
 muft go to a Phyfician for every Flea-bi- 
 ting, or Scratch, or Cut-Finger, or to a 
 Lawyertogive him an account of all our 
 Anions, Money , ot Lands ; nor to Priefts 
 in cites that our ielves or ordinary Friends 
 ran iafely and latisfadtprily refolve. 
 
 2. Nor that our Conftffbr muft needs be 
 11 Fdfift Prieft, or one chofen by the Pope* 
 pr our Enemies i and not by our felves. 
 
 3 . Nor that we muft open all our Se- 
 - ro him i or make any Confiffun^ which 
 do more hurt than good \ nor over far 
 
 jo truft rhe Fidelity of a Knave, nor a 
 ,[■ '. ?£\td oruntryedperfon. 
 
 tad we have reafon to fufpedl 
 Jhem that are importunate to know our 
 Jecrets. 
 
 5. And when ConfeflTion is required^ 
 
 s in order to obtain a falfe forged pardon^ 
 
 nd to fet up the Domination of Ufurpers 
 
 ver men's Confciences , and over the 
 
 'Vorld, it's then unlawful ; If Proteftants 
 
 E would 
 
(74) 
 
 would force Papifts to confefs all the 
 fecret Sins to them, would noc this fan 
 Deceiver lay, it were unlawful ? 
 
 The Sixteenth accufed Point. 
 
 7 hat Pardons and Indulgences were n 
 in the Apples time. 
 
 Anf. Another meer Lie, as undifti 
 ^juiftied. Such Pardons as I before own< 
 uvere in the Apoftles times : But the P 
 pifh feigned pardons were not. 
 
 The Seventeenth accufed Point. 
 
 That the attions andpajfions of the S*it\ 
 do ferve for nothing to the Church. 
 
 Anf. Moft impudent calumny and fal 
 hood. i. We hold that the Prayers 
 all the Saints on Earth, are of great ii 
 portance for the Churches welfare. 
 
 2. And that their Doctrine, Counfih/ 
 and Reproof is lb too , they being 1 ai 
 Lights of the World, and the Salt of r c 
 Earth. 
 
 3. And that their Example is of gn 
 benefit ro the Church and World , wl. { { 
 iheir Light fo (hineth before men, that tfy. 
 may fee their good works , and glorife tk 
 father which is in Heaven* 
 
 I 
 
(7S) 
 
 4 And their Charitable Worksof them- 
 selves, fu re are beneficial to the Church; 
 And fo is their Defence of the Truth. 
 
 5. And their Sufferings Glorifie Gods 
 Power, and his promises of reward; 
 and they encourage others to Viftorious 
 Conftancy. Do all thefe ferve for no* 
 thing to the Church ? 
 
 6. Yea , we are fo far from holding 
 what he feigneth, that it is not the leaft 
 caufe of our hatred of Popery, that it 
 liveth by the Defamations, Slander, Per- 
 secution, and cruel Murder of Saints. 
 
 7. Yea, as jibels^lood cryed againft 
 Cain, fo the Blood of Martyrs, and dead 
 Saints, cryeth for Vengeance againft the 
 Perfecutors of the Church. 
 
 8. And feeing Chrift faith, that the Chil- 
 dren of the Relurrettion are like or equal 
 to the Angels, we have reafon to believe 
 that even now they are perfetted Spirits, 
 Heb. 1 2. 24. And knowing that Angels 
 are very ferviceable and beneficial to the 
 Church on Earth, we know not how far 
 :he Spirits of the juft are fo too. 
 
 But we have a lufficient Mediator and 
 Advocate with the Father, whole Sacrifice, 
 Merits, and Advocation are perfect, and 
 need no fupplement : And the Spirits of 
 pe juft do praile him as faved by his Me- 
 £ z cits. 
 
( 76) 
 tits, and never boaft that they have < 
 their own a Redundancy to fave other 
 But we all with thankfulnefs confeis, th 
 God ufeth to blefs the Houfes of the Fairt 
 ful ; the Children for the Parents fak< 
 and hath expreft this in the Decalogu 
 and by many Promifes : Yea, that Y 
 Would have fpared Sodom, had there bet 
 but Ten Righteous per fons there : And a P< 
 tiphars Houfe, and a Prifon may be ble 
 in part for Jofephs fake. And when P; 
 rents are Dead, this blefling may be c 
 their Children , through many Generat 
 ons. And God jtmembred J&rahan 
 \ when his Pofterity provoked him. Davi 
 had a fpecial promife for his Seed. Not 
 of this is denyed by us. 
 
 1 at, i. There is no Merit in any mai 
 Works, but their Rexvardablenefs by Got 
 free Grace and promife, for the fake 
 Chrifts meritorious RighHoufmJs, Sacrific 
 And IntCiCeffiGn > their Imperfcllion beh 
 pardoned through him , and their Hoiine 
 ■ : amiable to God. 
 
 2. No man ihall be faved for anothe 
 Merit, or Holinefs, or Works, that 
 noc truly Regenerate and Holy himfelf. 
 
light etnth accnfed Point. 
 
 *ai no man can do Works of Supererro~ 
 on. 
 
 Supererrogation is a fuftian word 
 of your own , by which you may mean 
 What you pleafe. 
 
 i . No man can perfor o God, more 
 fc)utythanhe oweth him: It's a Contra- 
 aiftion \ Duty is quod debetur. 
 
 2. No man can profit God by any thing 
 that he doth. 
 
 3. No man, fave (Shrift, lived wirhout 
 all Sin : And he that finneth doth not all his 
 t)uty, or keep all Gods Law perfectly* 
 And he that doth not a/i, doth not all and 
 more. 
 
 4. There is no Mora! good done by 
 any man, which was not his Duty, and 
 Gods Law commanded not : For Gods 
 Law is perfrft, and therefore obligeth to 
 all Moral good : And as Sin is the Tranf- 
 : tt on of the Law, fo Moral good is the 
 conform Obedience to the Law. 
 
 5. God hath not Counfeh to Moral afli- 
 on^ which are not obliging Laws, and make 
 notour Duty. For to keep them is Mo- 
 
 ^od, and the Law were imperfeft if 
 it obliged not to all fucb good. If the 
 E 3 Coun- 
 

 ( 78 ) 
 
 Counfel oblige ut norma officii^ it's a Law : 
 If it oblige nor, it's vain. 
 
 6. But there are many anions that are 
 neither Commanded , nor Conn felled j nor 
 forbidden : But thofe arenot Moral actions, 
 as being no objects of oar Choofing or Re- 
 fnfmg by Reafons Condufl. The ntctns\< 
 oculorum, our Breathings our Pulfe , the 
 Circulation of the Blood , &c. are no 
 Moral adts, Commanded or forbidden, but' 
 necejfuated : Manmaketh it no aft of de- 
 liberation and choice, which Foot he (hall 
 fet forward firft, or juft how many Steps 
 he (hall go in a Day ; which of two equal 
 Eggs he (hall Eat, and an hundred fuch, 
 Thefe are neither Duty nor Sin, Com- 
 manded, nor Counfeiled, nor forbidden j 
 neither virtuous or vicious. 
 
 7. And there are innumerable adb'ons, 
 that are not the Matter of any Common- 
 JLaw or Counfel, and To as fuch, are neither 
 Sin nor Duty, which yet as Circumftanti- 
 med and Gloathed with Accidents, are to 
 this or that man either Duty or Sin. 
 
 This not underftood, maketh thefe Ig- 
 norant CVi/w/?/ abufe the words of Chrift 
 and Paul? about Chaftity, and Marriage. 
 And becaufe Chrift faith, every man can- 
 mot receive this Sayings and Paul, {lie hath 
 not Sinned : He that Marrieth doth ive/t 7 
 
 and 
 
( 79 ) 
 
 md be flat doth not, doth better*, theyga- 
 1 ther that there are Moral allions which 
 
 re not beft, and yet no Sin. 
 The true pie in folution is from the two 
 laft Confiderations. 1. God h&:h made 
 no Law commanding or forbidding Mar- 
 riage, or Celibate as Jack, or in Common* 
 To Marry is no Sin, confidered meerly 
 as Marriage- 2.. But God hath made 
 -aws again tud injurious Mar- 
 
 riages, and to guide ;ien to know, when 
 Marrying is a Duty or a Sin. 3. And if 
 any ones cafe were fo neutral, as that ic 
 could not be difcerned, whether Marrying 
 w^re a hurt 01 benefir, ic would be no Mo- 
 ral, eligible or refufeable action. 4. But 
 to fomc it is a great Dnty by accidents, 
 and to fome a great Sin. Therefore P«hI 
 never meant that it was no mans duty, and 
 no mans fin, but only that (imply as Mar- 
 riage it was no mans dnty or fin y or the 
 matter of a commanding or forbidding Law, 
 but only by accident, it may beiuch to one 
 m than to another. 
 
 That this U Pauls meaning, the Papifts 
 mull: confeis. For 1. Do not ihey lay 
 tharthe Marriage of Priefts, Fryars and 
 Nuns are Sin? 2. If any one Marry an 
 Infidel , or utterly unfuirable Fitrfon, 
 without neceffity , againft Parents witls, 
 E 4 or 
 
( 8o ) 
 
 or one that is impotent, or hath the Pox, 
 or that he cannot maintain, &c ? Is not 
 this a hainous Sin ? What elfe fignifie 
 Gods Law, and mans, againft unlawful 
 Marriages. 
 
 And if one cannot live chaftly withoot: 
 Marriage, and Parents command it, it is 
 jiot a Sin to refufe ? The Law faith, Let 
 aR t kings be done to Edification , and whet her 
 ye Eat or Drin\, or whatever ye do, do all, 
 to the glory of God, And is it only Coun- 
 fel and no Command, to Marry or not 
 Marry as it makes to Gods Glory or a- 
 gainft it ? There are few a&ionsof a mans 
 Life, that make lo much to his hurt, and 
 fitter mifery, as unwiie and unmeet Mar- 
 rying. And is this no Sin ? May they not 
 fee Panls meaning then, if they were but 
 wiUing ? It is hard to imagine a cafe in 
 which fo important an aftion as Marriage, 
 can be neither Sin nor Duty. 
 
 2, But fometime men ufe the word 
 £S*tf>3 and [Sinners,'} for meer Wick- 
 ednefs, and fuch Sin as is inconfiftentwith 
 a ftare of Salvation. And we eafily grant, 
 that all Sins are not fuch Sins as thefe : But 
 Gods Law is perfect , tho' man be im- 
 perfeft, and forbiddeth all Sin, even the 
 ieaft^ 
 
 3- But 
 
B(Sx ) 
 rhe Herefies of Popery > 
 5 iaith, [ To do that which is 
 „ , .:ct neceffary, becznfe one may 
 
 heverthelefs be fa-ved : Bnt he voho omitteth 
 vhat is com-, i.mdzd, (unlefs he do pennance 7 y 
 cannot efcap: Eternal fains.'] 
 
 i . See h re whar a frivolous CounfelleS 
 hey moke C rift, when it's not necefiary 
 o follow his Couniel. 
 
 2. See here how they make Necefflty to 
 3e only of that which a man cannot be fa- 
 yed without : When Saul a Perfecutor* 
 and Blaiphemer, an Infidel, Murderer,^?, 
 may befaved, if he be truly Convi<Sed~ 
 Obedience hath it's Neccffuy, tho' we kne\ar 
 hat God would forgive Diiobedience, to 
 the Convicted. 
 
 3. See here how they damn themfelves- 
 and all mankind, every man lining omittetb 
 what is commanded many hundred times,. 
 for which he doth not that which they call 
 Pennance. He is a Lyar , that faith he 
 bath no Sin, fpecially of Omifliom Gods 
 Law bindeth us all to Believe, to Hope,, 
 todefire Holinefs and Heaven, to love 
 God and our Neighbours, and ourEne* 
 mies , with a ftronger degree of Faith^ . 
 Hope, Defire, and Love, than we do: 
 ~ >ery Prayer, and Meditation is finfully 
 
 feftive ; Every hour hath fomg omifliorv 
 E 5 <*? 
 
( 2 2 ) 
 of improvement : And all this h not re- 
 xnembred, nor all confeft to a Prieft, noi 
 all known or obferved by any Sinner: 
 And fome omiffion we are guilty of at oui 
 very Death, by gradual defeft of Faith, 
 Hope , Patience , Love, Content, and 
 Joy. And muft all thefe goto Hell ? 
 
 4. Seeing by Penance they mean nol 
 bare Repentance, but making God iatis- 
 fattion by a task, of Penalty laid on their 
 by a Prieft, ye fee how they damn them- 
 felves, would be the Mafters of all other! 
 Salvati n, by their Pennances. 
 
 5. But it's like that Purgatory is inclu 
 cled by them in Pennances \ or elie n< 
 man fhould go to Purgatory, but all tc 
 Hell : For all have many omiffions o 
 commanded Duty, which they did nt 
 Pennance for in this Life. 
 
 6. But you fee of how fktle value the 1 
 judge Chrifts Sacrifice* and Merit, tha 
 pardoneth no omiffion of a duty wit ho h 
 Pennance, and Satisfaction truly. 
 
 The Nineteenth aeenfed Point* 
 
 That by the fall of Adam, we have a 
 hft our Pr it-will, and that it is nrf in 0% 
 \owertQthwfe goody but only Evil. 
 
 Jin 
 
(8? )■ 
 
 r . Reader, I mud de fire thee not to-. 
 |udgeof all t Learned Papifts, by this 
 river : For if rhou haft read the loads 
 f Voluminous Conrroverfies about Grace 
 nd Free-will among themfelves, it will 
 main dopbtful to :b-e 5 whether this mans 
 ting /roteftants Do&rine, prove 
 
 him ignorant of it, or a willing Cheater* 
 He tells you not,that this is as much a Con- 
 iroverfie among themfelves, as with the 
 Proreftants. He tells you not, how Aug*- 
 fiinc and Talagius managed it, and that 
 their Pope Celcfiine took Angujlines part: 
 He tells you not, that the Tbomifts, bomi~ 
 means y Oratorians, and moft Nominals % 
 and Sccti(ts, fay as much againft Free-will 
 as we do, and we as much for it as they. 
 He foppofeth that you never read what 
 Lomb&rd, Aquinas, Bradwardim, Cajc* 
 tunc , Ferraricvfis , Zumel, Banner , Al~ 
 z. , lALgtdins Komi, Cafrcolns, and 
 a Multitude more, fay as much, and many 
 more, againft Free-will, than the Prote- 
 ftants: He tells, you, not that even the 
 I med J e [nits, Snare z., Vafqne^, Bel- 
 larminc, with Pmottus, and many fuch, 
 are as much againft Free-will , as moft 
 Learned Proteftams, The man takes you 
 for a Herd of filly Animals , that know 
 , but that he faith true, what ialfhood 
 
 lO* 
 
( 8 4 ) 
 foever he fhall tell, you : But the truth of 
 the Controverfieisthis : 
 
 i. The Proteftants loath fo filly a Ha- 
 ting of Controverfits , as this chat of 
 Free-will without diftinAion : And fo of 
 Fewer. 
 
 2. They know that Fhyficat, Moral % 
 and Political Freedom of will, are not all 
 one thing. Phyfical Freedom or Power, is 
 that by which the natural faculty of the 
 will , can determine it (elf to ad, (not 
 without a fuperiour Cauie, bur) without 
 any extrinfick or intrinfick Coattor, or nt- 
 €tjfitating caufe of Ev \ , 
 
 Moral Freedom and Power, is that by 
 which the will is from under the overftrong 
 Byas of a vicious Dtfpofition, or deceiifut 
 Argument. 
 
 3. political Freedom is, when no Law 
 of God or Man obligeth him to any Evil, 
 but all to good. 
 
 Protheftants hold, 1. That Phyfical Li- 
 berty and Power, is common to man, as 
 man. That is, that he wants not natural 
 faculties to choofe aright , but a right 
 lncl;nuion\ At;d that he finneth not for 
 want of fuch faculties, but for want of 
 their right difpofition and aftion. 
 
 2. That all men have jt^ft io much, and 
 no nr.CK'e Moral Liberty and power, as they 
 
 have 
 
ce, to Relieve their * 
 ted wills and difpcfnions, and to help thera 
 in the act. No man is freed from vitiont 
 hi inations, further than Gods Grace freetb 
 him, which is much more where there is 
 [fecial Grace and prong, than where there 
 is but common Grace or weak. And that 
 the Thraldom or Imfoten:y of the Vinous, 
 is bat the difeafe of their wills, and aggra- 
 vation of their Sin: e.g. Where the 
 Drunkard or Fornicator lakh, / cannot 
 forbi in: He is lb much the worfe 
 
 and more unexcuteable. 
 
 3 . Every man hath Rot only Political Li- 
 berty to avoid Sin, but much more, even 
 Gods urgent Precepts , Promises , and 
 Threats: God doth not only give us 
 Leave j but commandeth us not to Sin. 
 
 i . It is the very Effence of the mil to 
 be a natural power or faculty of willing good 
 and n tiling evil, a* fueh, as fo apprehended 
 by the mtelleft , and commanding the infe- 
 rior faculties, feme politically, and fome dc- 
 fpotically, fome difficultly, fome eafily, fome 
 perfectly , feme imperfectly , according to 
 \iis resolution and their receptivity. 
 
 2. Libert as hommu, when a man may 
 have what he choofeth, is more than Li- 
 bert** Voluntatis, which is but the A: 
 of it's lclf ^examination', as w.t.iout i 
 
 Oiflt 
 
haint it is a f elf determining 
 its own elicite a&s 5 confidered cowpari- 
 lively. 
 
 Which is, i. Liberty of contradiction- 
 or Exercife, vi^ to^ will or not will, nill 
 or not nill. 2. Liberty of Contrariety, or 
 Specification of the Ad , viz*. To wik 
 this or nill it. 3. Liberty of Competition^ 
 to will TKr object or That : To nill 1 1 
 or r/^r , (of which fee £</krf Baronim 
 his Metaphyficks.) 
 
 The will hath fuch various forts of Li* 
 berty, and the word £ Free-will"] is fc 
 ambiguous, that it is a fhame, and irkiome 
 to read a pretended Teacher , ftate a caft 
 thus indiftinftly , Whether we have Free- 
 will ox power to choofe good and rcfufe evil 
 He is no man that hath no fuch Free-wil 
 and power. And no man hath*// forts o 
 Free-will and power. Nay, as Liberty i 
 oppofed to Necfffity^ every man is neceffi 
 tated to will Good as Good, and nill Evil a 
 Evil y and can do no otherwife : And when 
 ever he willeth Evil, it is fub ratione bom 
 miftaking it for good : And who-ever nit 
 Icthgood, dorh it falfely, fnb ratione mah 
 The will is free from Constraint to Sin 
 God will not ib conftrain it; Men, De 
 vils, Objects, cannot. He that had rea 
 but their Pennattw and Gibievf onl} 
 
 wool 
 
( 8 7 ) 
 
 •:o rid fee what a fhame it is thus confu- 
 =dly ro talk for or againft Frce-ivtll. 
 
 Bl c thar which Prorefiants deny, is this. 
 . They deny that mans will in his unre- 
 ■enerate State, is free from zVhiow Incli- 
 nation, or from the Conduit of an Erring 
 ntellctt, or from the Byafs and Tetnpta- 
 ion of Stnfuahty, or vitiated Sevfes and 
 hnagination } or frcm the Temptations of 
 Jatan and the World. 
 
 2. They deny that the will thus Vitia- 
 ed and Tempted, will ever deliver itfelf 
 without Gods Spirit and Grace} being ra- 
 her inclined to grow worfe. 
 
 3. They deny that this Grace is ferfctl 
 n any in this Life, as without ail defefl in 
 iegree, or totally freeth any man from 
 til Sin : and therefore they deny that 
 my mans will is perfe&ly and incul- 
 [>ably free from every degree of vice 
 and danger. 
 
 4. And as that degree of common 
 Grace which is in the unregenerate, is but 
 |uch as confifteth with the predominance 
 or Reign of Sin, lb thar will ot every un- 
 regenerate man in that prstvity. is as a il 
 
 to it's own vitious 
 
 tour , Objects, ana Temp r s', bt 
 
 not delivered as to the predominance. 
 
 5- Yet 
 
CSS) 
 
 5. Yet we believe that common Grace 
 is fuch, that theie men are not utterly void 
 of all good Inclination , and knowledge : 
 and therefore that in Moral Sexce, every 
 man can do more good y and lefs Evil than 
 he doth : And that men perifh, becaufe nor 
 only they will not (by pravity) do what 
 they have natural firength to do, but alfo 
 becaufe they will not choofe and do whai 
 morally they might have chofen and done : 
 as to the wills own power. 
 
 6. And we (til) fay, that whenever a 
 man finneth, ic was not becaufe it was na» 
 turally impojfible to do otherwiie , (as to 
 touch the Moon, to fee without Eyes, or! 
 through the Earth, &c. y ) nor for want ol 
 natural faculties? nor doth God by Grace, 
 give man other natural faculties, making 
 him an Animal of another Species : But 
 men fin becaufe they will fin , aud they 
 will becaufe they are tempted and now viti* 
 onjly inclined ; from which their wills are 
 made free only in that meafure, that Gods 
 Grace doth fanttifie them. 
 
 If our Prieft would have told us, what 
 there is in all this Do&rine of Free-will, 
 that he dare accufe, (and what dare he 
 not cccufe, ) we fhould have feen caufe 
 to confider of his Arguments : But now he 
 citeth Scripture as in a Dream. 
 
 Tl?2 
 
r wemieth accufed Point. 
 
 t it is irnpoflible to keep the Command- 
 ems of God, tbo affiftzd ' with all his 
 rat . . Holy Ghojv. 
 
 Anf. Still meer Confufion. Proreftants 
 
 iftinguifh, I. Impoffibility as natural or 
 
 It /it j 2. Of Grace as per/ eft or Imperfect, 
 
 id as determitately Operative, or only 
 
 Iffifiing and not Determining. 
 
 And they hold, i. That no Duty is Im- 
 ijfible, ( or the performing of no Com- 
 mandment,) by meer Phyfical Impojfibility : 
 'he realon is, becaufe God commandeth 
 o Phyfical lmpoffiblts : Such as before 
 amed, to fpeak without a Tongue, to 
 . j e without Light or Object , to know 
 lings not knowable or revealed , to 
 ?ad without any 'Teaching or Learn- 
 
 If a man indeed difable himfelf, as put 
 v 'ih Eyes that he may not rend, or cue 
 •uc his Tongue^hat he may not Preach; 
 he difabling aft is vitioufly aggravated* 
 rom good to which he difabled 
 
 limfelf, as if it ftill had been his Duty : 
 Jut we cannot fay that God ftill command- 
 th him when Blind to Read, or when 
 3umb to Speak, &c. Indeed God chang- 
 ed 
 
(90 ) 
 cth not his Law ; but recipitur ad modni 
 recipients : The man hath changed hi 
 Capacity, aud is now no Subjett capabl 
 of fuch aii Obligation or Command ; tho 
 he be capable'of punifhment for difablin: 
 himfelf, and Non-performance : Sin is n 
 further Sin than it is Voluntary, by th 
 wills Omjfion or Aft^ immediately or me 
 diately. 
 
 2." But that it is Morally by otrtf pravh 
 now Impojfible^ for any man to keep all Goa 
 Commandments and never Sin ; what need 
 there more than fad experience of the mat 
 ter of Faft. 
 
 i. Did he ever know the man himfelf 
 that from his firft uieof reafon to his Death 
 did fpend every minute of his time as Goc 
 commanded him, and did Believe, anc 
 Love God and Man, and all good, witl 
 as great Love as God commanded him 
 And was as free from every Fault 
 Thought, Paflion, Defire, Fear, Care 
 Trouble, Pleafure, Word and Deed a 
 God commanded ? He w*uld be no imal 
 Sinner that were fo felf ignorant, proud 
 unhumbled , as to fay that he is n« 
 Sinner. 
 
 2. Why elfe do thefe Priefts force a 
 men to confefs their Sins to them, if me 
 be fuch as never finned ? 
 
 3. Wh 
 
( 9' ) 
 
 n. Why othey compofe all their Li- 
 rgies and Offices for their Churches, 
 :th Confe.Tions of Sin ; and Prayers for 
 rgiveneis ? 
 
 4. \\ hy do they Baptize all, if they 
 ve no Sin ? And in what Sence do they 
 ve them the Eucharift ? 
 
 5. How little uie do they feign fuch 
 en to have of a pardoning Saviour ? 
 
 6. In what Sence (hall fuch fay the 
 )rds Prayer, Forgive m our Sins or Tre£ 
 ffes? 
 
 7. Doth not the Text exprefly call him 
 -yar that faith he hath no Sin j as afcre- 
 }d: And Chrift condemn the Pharifee 
 3t juftiBed himfelf, and joftified the 
 |nfeffing Publican ? 
 
 I But it's like he will fay that he did not 
 lean, that any man dot is keep all the Com- 
 \tnds % but that he can do it, tho* he da 
 ^t. jinf. I again fay, 1 . He can as to 
 Unral flrength, if he were but perfeRly 
 t&conftantly willing : But it cannot be that 
 b fhould be fo willing without Grace, and 
 •race is not perfect in this Life. 2. The 
 ;ore he boafteth of his Power to keep all 
 ods Laws , the more he condemneth 
 mielf that can and will not. 3. And fru~ 
 *a fit pottntia qn& mtnquam & a nemine 
 dncitnr in an am ; If he confels that no 
 
 man 
 
(90 
 
 man doth it, he muft confefs fuch a Mor\ 
 impoffibility as the Prophet meant , thl 
 faid, Can the Leopard change his Spots, 
 the Blackjnore his Skin ? Then may th\ 
 that are tccuftomcd to do 'Evil, ham 
 do well. 
 
 But perhaps he meant not that it is pofil 
 ble to keep all the Commands, for all oil 
 Lives, but tot fome foort time ? I anfwe 
 i. While a man hath the ufe of his Rej 
 fon, he doch not reach the commande 
 degree of Faith, Love, Joy, Heavenly 
 nefs, one moment of time : But indeec 
 when a man is ajlsep, in a Swoan, an Api 
 flexy , (lark^ mad, &c. he may for ttu 
 time breaks no Command, nor keep any. 
 
 But perhaps he fpeaketh but of fincet y 
 Obedience, and not of abfolute finleis pel 
 fetfion. Anf. If fo, he is a deceive t 
 ieign that we deny it : But their Dod 
 of Perfeftion and Supererogation is con 
 trary. 
 
 Obj. But he fpeaketh not what man c*\ 
 do without Grace, bat by it's ajfijl-.. ct 
 Anf. Grace maketh oo man abfolutely Go; 
 lefs, and perfect in this Life. 
 
 Let him know, that Proteftaws do no 
 only fay that man by Gods Grace n a\ 
 keep Gods Commandments fincerely, (thp 
 not finlefly and perfectly, ) bat that nc 
 
 mil 
 
C 91 ) 
 f Age and , Reafon (hall be faved 
 oth not fo. 
 2 . And that tho' all our Obedience be 
 iperfett , the Imperfections are pardo- 
 ?d, and our Obedience accepted and re- 
 garded, for the Merits of the perfect O- 
 sdience , Sacrifice , and Interceflion of 
 ur Saviour. 
 
 , The One and Twentieth aceufed Point. 
 
 i bat F Aith only Jnftifieth, and that good 
 'forks are not abjolntely necejfary to Sal- 
 tation. 
 
 Anf. Many wordy Controverfies are 
 lade about things, that in Sence men are 
 ommonly agreed in. 1. We all believe 
 5ods Word, that they were deceived that 
 bought they could be juftified either by 
 le Law of Innocency or Nature, or the 
 ,aw of Mofes^ or any merirorious Works 
 f their own,without,or as a lupplem-.nt to 
 ie Sacrifice , Merits and free Grace of 
 thrift our Saviour, and Faith in him. 
 
 2. By Faith is meant Chrifiianity : In 
 he Goi'pel it i^all one to be a Believer , a 
 Difctple of Chritty and to be 4 a Christian. 
 \ he Chriftian Faith is that which is ex- 
 >reft in the Baptifmal Covenant, believing 
 n and giving up our felves to, God the 
 
 Father, 
 
C 94) 
 Father, Son, and Holy Ghoft : To Chr 
 as our Prophet, Prieft and King, i\> 
 faved by his Merits and free Grace: Ai 
 this is put in oppofition to the Works 
 Adams or Mofes.L&Wi or any other th 
 are conceited to luffice and merit, withe 
 the forefaid Redemption by Chrift. Ai 
 is not this the true Doftrine of all tr 
 Chriftians ? 
 
 2. Thefe good Works that are our ( 
 bedience to the Law of Chrift, are but tl 
 performance of our Bapciimal Covenan 
 and the Fruits of Faith, without which 
 is dead Hypocrifie, and are of abfolu 
 neceffity to Salvation , to all that ha^ 
 time to do them. 
 
 Againft the charge, That we are Sinne 
 deferving Hell, we are juftified by Chri 
 believed in : Againft the accafation, Th, 
 we are Infidels , Ungodly, Hypocrice j 
 we muft be juftified by our Faith, Godl 
 nefs, and Works, orperifh. 
 
 But wedoalfohold, i. That if a mc 
 be convitted, as the Theif on the Crof 
 andftioulddiefuddenly, no outward goo 
 which he cannot do, rs abtoiutely necefT 
 i-y to his Salvation, but only his inwar 
 Faith, Love, and Repentance, and Coi 
 feffion jf able. 
 
 2. Wl 
 
(9-J ) 
 
 2. We do firmly hold, that Works done 
 ith a conceit of obliging God by Merit, 
 
 commutative Juftice , or as conceited 
 ffkient without a Saviour, and the p»P 
 >n of their failings, arefuchas morefur- 
 er Damnation than Salvation, at leaft 
 thofe that hear the Gofpel. 
 
 3. And we are no Papifts, and there- 
 re believe not that ignorant words of 
 rayer in a Tongue not underftood, and 
 earing Reliques, and going on Pilgrima- 
 ?s, and needlefs coflfeflmg to Prielts, and 
 ibjeftion to an univerfal Vice-Chrift, and 
 ving upon the Blood of Saints, Murde- 
 ng the Living, and praying to the Dead, 
 pd the Sons honoaring their Days, Re- 
 cks and Monuments, whom their Fathers 
 urnt or Periecuted ; thefe are not Good 
 Vorks necefiary to Salvation, as is plain, 
 dath.is. and Revel. 14. 17, 18, c 
 Vedo, with Paul, renounce all Works of 
 ur own, that are thought to make the 
 leward to be of Debt and not of Grace, 
 nd that are let in the leaft oppofition or 
 ompetition with Chrifts Merits, or any 
 •lace lave commanded Subordination to 
 im. 
 
 The 
 
The Two and Twentieth acenfed Point. 
 
 That no Good Workj are Meritorious* 
 
 Anf. The word Merit is ambiguoi 
 and fo abufed by Papifts, that indeed t! 
 Proteftants are (hyer of it than the Fathe 
 were, left the ufe of it fhould cherifh tl 
 abufe. 
 
 i . There is Merit of man, and of Go 
 2, And this in Commutative Juftice(co 
 ceited,) or only in Governing diftributi- 
 Juftice. 3. And this is either accordi: 
 to the Law of Innocency or Mofes^ or a 
 cording to the Law of Chrift. 
 
 Now Proteftants hold, t. As to t! 
 Name , that *|iW and *f j*, worthy ai 
 worthinejs, are Scripture words, and tu- 
 be ufed ^ and Merit jsbut of the famefi 
 nification, and we condemn not the Anc 
 ents that fouled it : But the worft Sent 
 mull not be cherifhed. 
 
 2. Do they hold, 1 . That no Creata 
 can merit of God in Commutative Juftic 
 that giveth quid fro quo to his Benefi: 
 God receiveth not from Man or Angeh 
 unlefshe will call Acceptance and Con 
 placence Receiving. 
 
 3. None but Chrift merited of ftri 
 Governing Jnftic^ according to the La 
 
( 97) 
 
 >l S ... Innocence, nor by any Works 
 mat mm from the charge $f Sin 
 
 md ; r o/* Death* 
 
 3 . All at Age chat will be faved, muft 
 
 d Works according to their Capa- 
 ity, for Chrifi is the Author of Salvation y 
 o all thcje that obey him. Heb. 5. 9. 
 iho 1 they obey noc an unknown Prieft 
 at Rime. 
 
 Bu: all thefe Works are our Obedience 
 o Chrifis own healing Governmen:, fuel* 
 is the Laws of a Phyfician to the Sick- 
 tod we all agree, that he will Judge (that 
 s > Jufttfic or Condemn in Judgment) all 
 
 n according to their Works, that is, ac- 
 rording to the Law and it's promulgation t 
 )y wkich in their feveral Ages and Nati- 
 >ns he governed them. 
 
 4. Your own Doctors chat know what 
 hey fay, tell us, that by ^r^they mean 
 lothing but the Rtwardabls quality of their 
 
 r, related to Gods promife through Chrifis 
 ! t its. And doth any Proteftant Church 
 leny thio ? 
 
 The Three and Twtmieth accufed Point. 
 
 - That Faith once had, cannot fofitly Its 
 
( ** ) 
 
 jthf. Still confuted (lander and deceit. 
 
 Proteftants hold^ i • That the Faith no 
 reoted^ prevalent and faving y is frequently 
 loft, fuch as youcal] fides in for mi*. 
 
 2. That even fincere Faith may be loft 
 as to the Aft for fome little time, that is 
 fufpended in a deliqHmm , as Veters am 
 theirs, Luk- 24. that faid, We trufied thi, 
 had been he , &c. 
 
 3. That many lofe to the Death fom 
 degree of their habitual Faith. 
 
 4. But they differ in the reft, juft a 
 ^ou do among your felves, Dominican 
 end Je frits. 1 . Some think that no on< 
 (at Age at leaft) in a State of fuch Faith a: 
 at prefent would have faved him,doth eve* 
 totally lofe it. 2. Some think that man) 
 have but fuch iofeable Grace as Adam had 
 x. As being not Eleft to Salvation, anc 
 therefore not in Gods decree of Preierva- 
 tion and Perfeverance, 2. As having 2 
 Faith not Rooted and Confirmed : And 
 thatthefe may fall from a juftified Stare: 
 But that , 1. The Elett. 2. Nor the 
 Confirmed, never fall away. This was 
 jfuflins Judgment, and his followers, ol 
 which fee Fojfii Thefes. And is that > 
 frit honeft that feigneth this proper to the 
 Proteftants, where the Controverfie is the 
 fame among themfelves ? 
 
 7h 
 
(99 ) 
 
 7 our and Twentieth tccufed Printl 
 
 That Cod by his will 4nd inevitable dei 
 ee*> hath ordained from all Eternity^ wb* 
 til be Damned and who Saved. 
 Anf. What a falfe Deceiver is this f 
 at would make us believe, that this is 
 oper to the Proteftants, when it is the 
 ommon Dodhine not only of the DomU 
 cans, but of the very Jtfuits themfelves* 
 d all their Church. 
 
 i. None of them dare fay, that men 
 e Damned or Sa? ed without Gods fore- 
 lowledge, nor againft his abfolute will, 
 i overcoming his Power. 
 
 2. None of them dare fay, that this 
 re-knowledge of God was not from 
 ;ernity, but that he knew one day what 
 
 knew not before. 
 
 3. All that the Jcfuits themfelves fay, 
 
 [ that God decreed it upon this fore- 
 towtedge, and that he hath a Scientis 
 did, what will come to pafs, fofitis qui- 
 [drnm, if luch and i'uch things be done 
 man ; and that this fore-knowledge in 
 der of Nature is before the Decree * 
 it both from Eternity. But Cardin Came- 
 cenfis ( Petria de Aliaco,} hath irrefra- 
 blycoufnted this impofing Priority and 
 Fi Pofte- 
 
( IOO ) 
 
 Posteriority of aft on God ; tho' I thin 
 force Divine ads as denominated onl. 
 Relatively from the order of Objects 
 may be fo diftinguilhed * 
 
 4. In-all this, we lay not, that God hai 
 by his will and decree ordained from Ece; 
 nity, (or in time) that men /W/ fin, o 
 mil and choofe Evil, but only who fhall b 
 Damned for fm, which God never will* 
 or caufed, but forefaw ; not as if hewer 
 an idle Spectator, but a willing fnfpende 
 of his own afts, ib far as ro leave Sinner 
 to their felf-decermining wills. 
 
 5. But God being the caufe of Good 
 and Men and Devils of Evil, our Salvatioi 
 is of him , and our Deftiuihon of ou 
 felves ; and therefore God decreeth no 
 Men's Salvation or Salification., meerl 
 on forefight of our Faith, but decreet 
 our Faith it ieif : Siu he perrmtreth 
 t>ut Faith he effe&eth , and decreeth to 
 Effcft. 
 
 6. As for them that feign that we fay: 
 that God decreeth that ionic fhall be Savec 
 and others Damned however they Live 
 it is but the dictates of the Father of Lies 
 We iay that God at once decreeth th< 
 End, and the Means ; as he doth not de^ 
 tree that men fhall live though they neithe 
 Ear nor Drink, nor that they fhall hav< 
 
 * ^f^.%t> , Corn 
 
( ioi ) 
 
 r i, hough they neither Plow nor Sow f 
 r at they fhall Eat and Drink, and IWe 
 
 er by ; and that they fhall Plow and 
 
 w, and mannure the Soil, and fohave 
 
 orn. u So God doth at once decree, 
 
 chat this and that man fhall have the 
 
 c means of Grace, (efpecially a Saviour 
 
 1 and the Golpel,) and (hall faithfully ufe 
 
 (< rhem, and be Sanftitied by them, and 
 
 <c fincerely obey God, and overcome the 
 
 <L World, the Flefh and the Devil, and 
 
 14 perfevere to the End, and that for 
 
 < € Chrifis Merits he will give rhem rile 
 
 " Grace of his Spirit, and pardon th 
 
 u Sins, and bring them to Glory, j Ail 
 
 this is our Decree of God. 
 
 But he doth not decree that men fhall 
 fin, that they may be Damned : For (in is 
 no Work of God, nor a means appointed 
 by him for Men's Damnation, no more 
 than a Righteous King doth make men 
 Traytors or Murderers, that he may Hang 
 tht in. But he juftly denyeth his Grace to 
 many that forfeit it by willful Refiftance* 
 Di obedience, and Contempt; though he 
 take not the forfeiture of his Eleft. 
 
 He is deceived and wrongeth God that 
 
 maketh him the Author of Mens fin : And 
 
 fo dorh he that fdgneth God to lend his 
 
 Son to redeem the World, and his Word 
 
 F 3 and 
 
I 
 
 ( ic2 ; < 
 
 and Minifters to call them, and \i% Spiri! 
 to renew them, and all this at Rando.^i 
 not knowing whether it may not be all {oft 
 or leaving it chiefly to the Free-wil) oi| 
 them, whofe wills are contrarily inclined 
 and vitiated ? Whether Chrift and all hii 
 Preparations fhall be loft ? 
 
 The plain Chriftian that holdeth bu 
 to thefe two points, that onr Deftruttion 
 *f our /elves, but our help and Salvation of t 
 God, and that God is the firft andchiefcanfa 
 of all good , and Mtn and Devils of all 
 Evily is liker to be wife with Sobriety and 
 Safety , than the Ignorant Intruders into 
 Gods Secrets, and the prating Calumnia- 
 tors that fpeak Evil of the things, which 
 they underftand not ; and repreach thofe 
 that fpeak not as Rafhly and Ignorantly as 
 themielves, eveninfome equivocal unex- 
 plained words 
 
 MethinksPapifts fhould be fo kind to 
 God, as feeing the Pope can tell who is a 
 Damned Heretick, and to be kill'd, (even 
 all that believe not in the Pope, or are not 
 his Subje&s, ) and who is in Purgatory, 
 and how long he (hall ftay there : Or how 
 many years Torment the Pope can Ihor- 
 ten : They fhould allow God to know a 
 little more, and that not as one whofe 
 Power and Grace is Conquered by im- 
 potent 
 
( io* ) 
 btent Worms, againft his abfolute Will 
 
 The Vive and Twentieth Ate u fed Point. 
 
 That every one ought Infallibly to ajfurt 
 vmfelf of his Solvation , and to believe that 
 h is of the number of the Predeftinate. 
 
 Anf. I would fain exeufe the man as far 
 is 1 can, and therefore I hope, that as the 
 man was excufable that did eat Snakes for 
 Snigs, (or Eels,) fo he read lome Pamph - 
 lee of an Antimonian, either Crtfp or 5. 
 marfli , or fome other fuch, or talkt with 
 (bme of their filly Novices, and thoughthe 
 had Convers'd with the Reformed Catho- 
 licks, or read the Confeffions of the Re- 
 formed Churches. 
 
 The firft Sentence is a Fundamental 
 Truth , and a damnable Falflwod , as the 
 Equivocal words are varioufly understood. 
 And is it not pity that the Priefts of the 
 Infallible Church, (hould put things fo dif- 
 ferent into the fame words, and that in an 
 accufation of ib many Churches and Nati- 
 ons ; when yet God himfelf is feigned by 
 them to write by his Spirit fo Unintelli- 
 gibly, that without thefe Doftors skilful 
 Expofition, it is but like to make men He- 
 reticks, (that is, Adveriartes to the Pope 
 and his Clergy.) 
 
 f 4 r# 
 
2*0 a/fare cur [elves of t>ur Salvation £may 
 mean, to give all diligence to make our Sai 
 lotion infallibly fare : This every one 
 ought to do.] 
 
 Or it may mean, that every man ought 
 to believe it as an infallible Truths that he 
 fall be favedr\ The next Sentence feem- 
 e:h to make this his meaning in the firft ; 
 Which if it be, he is a fahe Calumniator 
 of the Reformed Churches. 
 
 But if the firft be his meaning, and he 
 ■deny it, he is an open Enemy to Man's 
 Salvation. 
 
 What is all the Scripture for, and all our 
 Religion, but to make fure of our Salva- 
 tion? 2 Pet. \. 10* Give all diligence to 
 make your Calling and Eicttion fare. And if 
 no man can be fure, to what purpofe hath 
 God made fo many promifes of it , ex- 
 prefling the Conditions, (to them that be- 
 lieve, that love,God, that foriake all for 
 him,) if no man can know whether he 
 perform the Condition, and that he is with- 
 in this promife ? why doth God lay down 
 fo many figns to difference the Children of 
 God from the Children of the Devil, if 
 they cannot be difcerned ? Sure Heaven 
 and Hell be not like ; and yet are the Heirs 
 of Heaven and Hell undiftinguilhable ? Is 
 the Image of God and the Devil fo like 
 
 that 
 
 
io5 ) 
 Hlatnonetan know them afunder? No, 
 
 : iheman char hath had them both ? And 
 
 ,vhv doth God fo afcen call on Believers to 
 
 ; oyce , if ihey cannot know whether 
 
 he> (hall be in Heaven and Hell for ever ? 
 
 f \ ou fay, he is nut fure to perfevere^ ma- 
 
 ly Pap it: s grant that the Conf.rmed may. 
 
 And why may uot Bradford^ Heoper, San- 
 
 icrs^ and Thousands el(e, that are Dying 
 
 by the Sacred blood-thirfty Church, beat- 
 
 lured whea they are Dying, that they have 
 
 forfaken Life and alJ for Chrift. 
 
 Bat oportet mendacemcffe mcmorem flill : 
 Why do you not tell men when the Pope 
 is lelling them Pardons, and faving them 
 out of Purgatory , that when all's done 
 they can have no aflurance of Salvation? 
 yea, that they ought not to endeavour to 
 makeitibre? And whole now is the fafe 
 Church and Religion , if a Papift can ne- 
 ver be fure that he fhall be laved in your 
 Church and Religion ; nor lure thai he is 
 in a State of Salvation/ That is, that he 
 is a true Chriftian, and hath Charity, and 
 is an honeft man ? 
 
 ft man that hath got true *nd clear 
 Evidence that he hath a Confirmed Faith\ 
 and Hope , a?id loveth Gody ♦< i :bovc 
 
 ally ought conlequently to take i: for an 
 infallible Truth, chat fo Dying, he fl ! 
 F- ? b* 
 
( io6 ) 
 
 be faved : Elfe he muft either give G< 
 the Lie, that hath promifed it, or he mt 
 be fuppofed to be deceived when he thini 
 eth that he belie veth and loveth God. ( 
 But that every man maft believe th 
 he is of the Number of the Predeftina 
 to Salvation, is a damnable Doftrine, b 
 caufeit requireth all the Millions of ungot 
 ly men to believe a Lie, yea to believe 
 as a Divine Truth, and to make God bot 
 the Author of the Lie, and of the dece 
 of our felves by this Command. An 
 when Millions are not of the Number c 
 Sanftified, and therefore not of the Pre 
 deftinate, if they fo continue, what ca 
 more harden them in their Impenitence 
 than to tell them that they muft all believ. 
 that they (hall be faved ? How man' 
 hundred Proteftant Books, and thoufam 
 Sermons tell the World that it is th< 
 Preachers earned drift, to fave Wicket 
 men from fuch Prefnmption, which make: 
 men call them terrible Preachers ? Ever} 
 man is bound to believe Gods promife tc 
 be true, and that he himfelf (hall be faved 
 if he be a true penitent ianftified Chriftiao, 
 and fo continue, and that elfe he (hall be 
 Damned ; and not to diftruft God as un- 
 willing to continue the Grace he hath gi- 
 ven him. 
 
 Ti 
 
 i 
 
(.07) 
 
 x and Twentieth ace fifed Poiml 
 
 at every man bath net an Angel Guar* 
 or Keeper. 
 
 • Anf. i . We hold that every true Chri- 
 
 i ian, even the ieaft, hath his Angel who be- 
 
 M oldeth the Face of his Father in Heaven: 
 
 ■ jid that Angels are Gods Miniftring Spi- 
 
 4 its, for the good of his Eleft 9 and that 
 
 aaey guard us and pitch their Tents about 
 
 s, and bear us up in their Hands , and 
 
 :eep us in and from Danger, and rejoyce 
 
 t the Converfion of a Sinner, and that we 
 
 ve in invifible Communion with them, 
 
 ind (hall be like them. 
 
 1. But whether every Chriftian have 
 me Angel to himfelf alone, that guardeth 
 no other, or one Angel guard Hundreds 
 or Thoufands : Or whether fome ( as 
 Lower Officers are fet over a few, and 
 others as General Officers are over whole 
 Kingdoms,) we leave to the determination 
 of the Infallible Pope, who is bolder with 
 iGods Secrets than we dare be. 
 
 3. But till now, I thought they had not 
 been fo prefumptuous,as to aflert that every 
 man hath a Guardian Jingel. Where is 
 there one word of God for this ? Is every 
 man an Heir of Salvation 7 or one of 
 
 Chrifts 
 
( ic8 ) j 
 
 Chrifts little ones, or under his promifiP 
 Had Cain and Jnda* fuch Angels, and ;[*' 
 the Sodomites ? I 
 
 Chrift made it an argument ot Terra] 
 to Perfechtors 1 that they offend \uch at h*W 
 fitch Angels with God : And dare you pair M 
 them as Devils, and Burn them, or MuiU 
 der them by the Dragons Dragoons, i|f f 
 you believe that every man hath fuch ,|f 
 Guardian Angel ? Surely Saints, tho' cailecp 
 Hereticks, have fuch. I 
 
 The Seven and Twentieth accused Point* ( 
 
 That the Holy Angels fray not for usXi 
 nor know our Thvttghrs-#nd di fires on Earth. 
 
 Anf A falfe aect-fation. We lay not 
 that they pray not for us, nor that they 
 know not our defires, nor any of our* 
 Thoughts. We fay that Angels are not 
 fuch Strangers to Saints and finccre Godli- 
 neis, as not to know that all Gedly men de- 
 fire the Hailowing of Gods Name, the 
 coming of his Kingdom, and the doing of 
 his Will on Earth as ir is done in Heaven : 
 They that know what Grace is, and what 
 our Prayers are, know much of our de- 
 fires : And we do not think that Angels 
 know lets of our Thoughts than Devils,, 
 who we feei jo oa* Trouble are not alto- 
 gether 
 
 s 
 
( iop ) 
 
 igethtr unacquainred with them. And 
 ^i thofe Angels that rejoyceat a Sinners Con- 
 
 verfion, are nor unacquainted with ir. 
 
 n And as to their Playing, we know not 
 
 fchowit is that Angels exprels their defires 
 
 ito God ; but we all agree that they defire 
 
 our welfare, and therefore may befaidto 
 
 . pray for ir, if all notified Defire be Prayer. 
 
 We fuppole that they know and Love us, 
 
 far better than we know and Love each 
 
 orher.- 
 
 But we read that the Heretical Gnoftickf-, 
 or their like,did deceive men, £by Volunta- 
 ry Humility, and worflrippinjr of Ana els, in- 
 truding into thofe things which they had not 
 fttn, vainly pnft tip by afiejhly mind, ] CoL 
 2. 1 8, 1 9. Therefore we dare not pretend 
 to Papal Infallibility, nor boldly to con- 
 jecture, how far it is that our Thou£hrs 
 arc known to Angels, nor how much they 
 are ignorant of them ; nor when , or how 
 oft , or bow far, or in what manner they 
 pray for us: How far particularly, and 
 1 far only generally , &c. Had this 
 knowledge been needful to us, God would 
 have revealed it .- Much lefs do we know 
 what Angel or what departed Soul of a 
 Saint hath the care or charge of our Sheep, 
 and of our Cittel, and who of our Pigs 
 and Geete, and who ol our fruits and 
 
 Corni 
 
(no) 
 
 Com • abundance of thefe things we leai 
 to the Infallible Church : As we do theiH 
 acquaintance in Purgatory, while our ac- 
 quaintance and Converfation in Heiven, 
 can reach no higher than the profpeft 
 which we have in and by the Glafs *f Scrip- 
 ture Revelation. 
 
 The Eight and Twentieth acenfed Point. 
 
 That we may not fray to them. 
 
 Anf. i . We may defire Living Saints 
 to pray for us, and this may be called 
 Praying to them : So a Child prayeth to his 
 Father or Mafter. But we pray not to 
 dead Saints nor Angels : i. Becaufe we 
 have an hundred Commands to pray to 
 God, and not one to pray to them, and 
 where there is no Law, there is no Tranf- 
 greflion or Sin. Therefore while we are 
 lure it is no Sin to forbear it, and know 
 not but it is Sin to do it, we go the fafe 
 way : If they fay, it is againftthe Popes 
 Law or his Clergy's, we fay with P«/, it is 
 a imail thing to us to be judged of man, 
 (who can but kill our Bodies,) we have 
 one that judgeth us, even the Lord* Lee 
 the Pope Damn us if he can. 
 
 2. As the firft Commandment forbid- 
 deth us to have any God but one, fo the 
 
 .lecond 
 

 
 ond forbiddeth us to worfhip fo as the 
 
 eachens did their Idols, becaufe it is Bo- 
 
 ily interpretative Idolatry and Scandal : 
 
 ut the Heathens ufed to pray to their un- 
 
 er Deities , whom they judged to be 
 
 uch like that which the Papifts judge of 
 
 ngels, and prating to Invifible Spirits is 
 
 |o imitate them as lcandaloufly as praying 
 
 oward Images : No wonder therefore 
 
 hat you fo utually leave out the fecond 
 
 ommandment. 
 
 3. Gods Word is the Rule of all accep- 
 table Religious Worfhip, (tho* but a Ge. 
 ncral Rule in many Modes and Circum- 
 ftances,j and therefore we fear fwerving 
 from it. 
 
 4. Angels themfelves never demanded 
 it, nor Chrift befpake it for them, yea, 
 they twice forbad it John : See thon do 
 tt not. 
 
 5. Angels being more holy than we^ 
 are more for the Glory of God, and the 
 hatred of Creature arrogance and Idolatry j 
 and as God calleth himfelf fpecially Jea- 
 lous agairfft bodily Worfinp like the Idolater s+ 
 in the fecond Commandment, fo Angels 
 are more jealous againft it than w$ are. 
 
 6. As Angels faid, See thou do it not, fo 
 tontrarily Satan tempted Chrift, with the 
 pffer of the Kingdom and glory of the World \ 
 
 to 
 

 ( IT2) 
 
 t& fall down and worfliip hhn. Thetfefoi 
 we had rather hearken to the Angels thdh 
 to Devils: And fear, rhey that do otherh 
 wife, vorfhip Devils for Angels, becauli 
 only Devils have fought ibch Worfhipl 
 And the Devil oft turneth himielf as intfl 
 an Angel of Light to deceive, as hi 
 Minifteis do into Minifters-of RighteouG 
 nefs. 
 
 7. We know not when Angels hear us. 
 and when they do riot : And therefore 
 know not when and how ro pray to them. 
 
 8. As we arefure that God would have! 
 bid us do it, if he would have us do ir, 
 fo we know that he is allfufficient to tell 
 them what and when to doe for us; and tc 
 fray to him is the way to fecure their 
 Service. 
 
 9. And we know that there is one Me- 
 diator between God and Man, whole Io» 
 terceffionis fufficient. 
 
 1 o. And we know that Chriftians pray- 
 ing to Angels and feparated Souls, greatly 
 hardeneth the Heathen World that pray 
 to leparated Souls, and Daemoift that are 
 thffir Sub deities. 
 
 11. And when thefe men faf not, we 
 wnft pray to Angels, but voe may do it ; 
 what horrid Murderers are they, that will 
 Burn, Kill, and Damn men, for not doing 
 
( iM ) 
 
 ihat they thinly they may do , » 
 
 y way? or Divine Obligation ? Wny 
 He they ir noe at belt, as par: of their 
 
 brks of Supererrogarion ? 
 
 1 2. The Deceiver prophaning the Scrip- 
 
 ?, i. Puts Jacobs Benediction defiling 
 Angels guard on his Son, to be a 
 
 *yer co Angels. Yea, when the Fa- 
 ers fay , that Angel was Chi ill him? 
 If. 
 
 2. And Jacobs words to the Angel that 
 feared to him, to be a reafon tor our 
 aying to unieen Spirits: If they appear 
 
 us, we fhall the better know what and 
 hen tofpeakto them. 
 
 The Nine andTventieth accnfed Point. 
 
 That the Angels cannot help us. 
 
 j4nj. This is too grofs ftating of Con- 
 roverfies for a Collier or a Cobler, tho' 
 [lot for a Doftorof Infallible Church. 
 
 i. We lay, that not only an Angel, but 
 I Man, on Ais, fas Balaams,} a blaft of 
 Wind, Flics, Frogs, Lice (as in £?>? r 
 :an help us, when God lendeth them to 
 lelpus. 
 
 2. We believe that Angels are fpecially 
 Empowred and willing for it. So that 
 
 they 
 
( iH) 
 
 they are GodsEminertt Miniftring Spir] 
 for the good of his Eleft. 
 
 3. But we believe that they can do n| 
 thing for us, but what God empowre 
 and CommiflTioneth them to do. He th 
 Cnrfeth thofe that trnfi in man, and ma 
 FUJI) their Arm, inftead of tracing Got 
 will fo Curfe them that fo trufl in Angel 
 But yet we may and muft trnft man an 
 Angels, according to their feveral mea 
 fures of Gods authorizing and enablin^ 
 them. The great Mercies of Proredioi 
 and afliftance that God giveth us by Angels 
 is the matter of much of our daily thank 
 to God : And I am daily thankful to Angel; 
 themielves ; and I think 1 love them bet 
 ter than any Friends on Earth , becaufe 
 they are better, and love God better : And 
 I am the willinger to Die, becaufe I fhaB 
 go to the World of Love, where as God 
 and Chrift is Love, fo Angels love God, 
 and we for his fake, better than I love my 
 ielf, while our Papifts that pray to Angels, 
 devour the blaod of Saints. 
 
 The Thirtieth aecuftd Teint. 
 
 That no Saint Deceafed, hath after ap 
 feared to any on Earth. 
 
 Anj 
 
Jinf. A meer falfe Cafufflny. What 
 oteftant Confefiions have any fuch Ar- 
 c:Ie? How know we what hath been 
 e me of that kind in all the World to this 
 y ? Read but Dr. More, and Mr. GUn- 
 h Books of Apparitions, and Mr. Am~ 
 oft, and Mr. L*wrtticts Books of our 
 mmanion with Angels. Read Z*n- 
 iu* , Luther, McUntton , AfanltHS, 
 IavaIu, &c. and you may fee that this is 
 o Proteftant affertidn. We know that 
 hriffc appeared to SmhI, and that many 
 odiesof Saints aroie at Chrifts Death, 
 nd appeared to many : And what tha ( 
 iVitch of E ndor fhowed as S*mnel 7 we 
 ;nownot: We only lay, i. That it is 
 mich liker that Apparitions are ofteft 
 made by Devils or bad Spirits that dwell 
 n the lower Regions, than that bleffed 
 Spirits come from Heaven. 2. But yet 
 feeing Angels thence appear, we cannot 
 fay that Holy Souls never dp. 3. But 
 lhac God will not have it to be any ordina- 
 ry or trufty means for Men's Salvation : 
 For we cannot know when it is a Holy 
 Soul, and when a Devil : And they that 
 will not believe Mofcs and the Prophets, 
 [and Chrift,) neither will they believe tho* 
 3ne rofefrom the Dead : It's no Article of 
 our # Faith, that they ever did appear or 
 
 eot. 
 
( u6 ) \ 
 
 «£ An i l [ thefe men rh, " nk othenvtjil 
 
 Z2, m A? i. his Opinion more th ^ tT> 
 
 72* W «,</ Thirtieth ace U fed Point. 
 
 That the Saints Deceafed, know not nh* 
 fajjeth here on Earth. 
 
 ■ -^w/: Confufion and Cammny. Ther 
 1$ knowledge Immediate by Intention 
 and ^ f by Notification from other] 
 And there is knowledge perfeil, and i; 
 part. 
 
 i- We take not on us to know the erf.' 
 tent of the knowledge of feparated Souls. 
 And thefe proud Infallible men know no 
 more than we, but fo much lefs, in that 
 they know not their own Ignorance : Yet 
 neither Lilly, nor any Aftrologer, nor 
 Conjurer, that ever I heard of, that pre- 
 tendeth the greareft acquaintance with Spi- 
 rits, did ever pretend to make their Opi- 
 nions of them nee? ffary to Salvation ; ' 
 Dor to kill all Diflenters as Hereticfcs, bu 
 the Vice-Chrift and his Church, we can- 
 not know all that they pretend to know 
 And why muft we needs know whethei 
 ever fuch Souls appeared ? If they did,we 
 will tvy what they are by the word of God, 
 
 w'hich 
 
(H7) 
 
 tiich is our Rule, And why muft w<? 
 low how much they know ? We know 
 tac they are not Omnifcienr, nor Omni- 
 refent. And how much they know by 
 relent Intention, not one o» thefe Pre- 
 fers know. That they know more 
 \an we, and know much by the notices 
 f Angels or one another, and fpecially 
 •f the General Srate of Chrifts Kingdom 
 »n Earth, we make no doubt: And what 
 thrift himfelf maketh known to them, we 
 enow not. O ! what lore of men are 
 ^efe, that forbid us to Read the Word of 
 3od, and yet obtrude on us (on difmal 
 Penalties,) to many things more than all 
 the Bible doth contain ! 
 
 The Tvcc and Thirtieth Acctfcd Point. 
 
 1 I r the S >i?its pray not for w. 
 
 A>f. Equivocal and falfe. i. All Saint* 
 on Earth pray for us : It is pirc of the 
 Communion of Saints.* 
 
 2. We iay of the Prayer of departed 
 Souls, the fame that we laid before of the 
 Praver of Angels. Their Genera! Re- 
 iquefts for the Church and againft Enemies, 
 | cweth not to us what extent their know- 
 ledge of particulars hath, nor what parti- 
 culars they ask, ner that every Chriftian 
 
 can 
 
r n8 ) 
 
 can lay that they pray for him, and t\ 
 bis particular cafes. 
 
 The Three and Thirtieth acenfed Point, j 
 
 That Vfe ought not to bejeech God, to gray 
 qht prayers in favour of the Saints, or theii 
 Merits : Nor do we receive any benefit 
 thereby. 
 
 Anf. This is before anfwered to the 
 tjth. Accufation. 1 told you that we hold, 
 that* God bleffeth Children for their Hol^ 
 Parents fakes, their Relation making the 
 welfare of the one to be the others : And 
 God bleffed others for Jofephs fake, ancL 
 fometimes preferveth whole Countries fo& 
 the fake of the Godly there : And onu 
 what account, and how far, I wilj not a^| 
 gain repeat. 
 
 And the Union *nd Communion of 
 Saints in Heaven and Earth are fo near,] 
 that 1 dare not fay that God doth any ] 
 good to any one faithful Soul, that is not - 
 in fome refpeft for the lake of all the reft i ' 
 as the Cure of an aking Tooth is for the 
 fake of all the Body: That is, i. For the 
 good of the whole. 2. And done out of 
 love to the whole. 
 
 But this will not fatisBe confounding De- \ 
 reivers. No doubt it is dead Saints that 1 
 
 hei 
 
meaneth : And whit he meaneth by 
 
 tits, 1 fuppofehe knoweth nothimfelf; 
 
 ?Ife he would htve told us .• How far 
 
 own, or abhor the pretence of Merits, 
 
 tewed before. All Saints are faved by 
 
 full fufficient Merits of Chrift , and 
 
 e none at all of their own, unlefs the 
 
 iablenris of Grace freely given them 
 
 called theit Merits, as a thankful Child 
 
 re defer veth his Fathers Love, (that is, 
 
 more Lovely) than a Rebel that fcorneth 
 
 n i and a piece of Gold deferveth to 
 
 efteemed above Dirt ; and a Nightin- 
 
 le above a Toad. Yea their own Je- 
 
 f raft/Hex,, not only denieth all Merit of 
 
 >d in Commutative Juftice, (as all live 
 
 m*ns and a few fuch Sots do,) bat alfo 
 
 point of diftributive JnfUce^ by which 
 
 feemeth to deny Merit more than Pro- 
 
 ftants do- For by Merit we mean but 
 
 for* I altitude, for the r crowd of a free 
 
 A or who is dlfo RcElor, when the or- 
 
 r:r of a free Gift fu [fended en officii! 
 
 mdttions, is fafiurtiaMy m*de * means of 
 
 oenring Obedience. 
 
 Whatever God htth promifed to give 
 for other Men's fake, that he will fa 
 ve. But our Faith (hall not go beyond 
 > Promile : If God have told us any 
 ier-, who Saint Nicolas, and Sr. Becket, 
 
 and 
 
C 120 ) 
 
 and ^i.Chrijhophcr, and St. Jo*n, 
 Jam, tnd'St.lVtnifridaxei and what i 
 were ro us more than others, and 
 they were real Saints, and that he 
 promised us Mercy for their fakes, ar 
 us pray to him for their Meriting for 
 let them fhew us this in his Word. 
 if it be only the Popes Command and Pf 
 mite, let his Subjetts obey and trull it. 
 
 We are certain that none but Saints ar 
 faved : And why then muft I go to God 
 for the Merits of St.NiehoLts y or St Bridget 
 any more than for the Merits of all i\ 
 reft, which are many Millions ? 
 
 As God is jealous of his Honour agair 
 Idols, fo is he of Chrifts Honour agair 
 jinti thrifts and falie Mediators, and 
 muft do nothing that feemeth to aicril 
 any part of Chrifts proper Office of Mi 
 diation to any Creature : And doth it 
 feem fo, if we pray, Lord bear, pan 
 and favc me for t be Merits of Beetle 
 Bridget, &c. For what more can we iaS 
 of the Merits of Chrift? 
 
 But ftill mark, that thefe men lay 
 that, rt>? nuift pray thm for the Merit 
 Saints, but that we may : And muff all 
 Burnt or Damned that will not do all that 
 the Pope thinks they m&y do ? 
 
 m 
 
J 21 ) 
 
 ] r we i -< e ?;<? benefit by them, is a 
 >rged Calumny and not our Doftrine: 
 Ve believe that the y*n?j had benefit by 
 ttrabam, Mofcs , David, when they 
 ere Dead : And that the Reformed Char- 
 lies have had benefit by the Blood of the 
 iartyrs, fhed by the Blood-thirfty Pa- 
 ifts to this day; and that the whole 
 Church hath benefit by the Writings of 
 hryfoftom , Naxjanzjene, Attguftine, &c. 
 \nther, Calvin, &c. 
 
 The Tone and Thirtieth ace u fed Point. 
 
 '! hat we ought not exprefly to pray them t* 
 ray or intercede to God for Hi. 
 
 Ar.f. There was enough faid of this be- 
 ne, about praying to Angels. 
 
 When God bids us pray to dead Men's 
 ouls, we will do it. Till then your fey- 
 )g we may do it, proveth neither may nor 
 mfttom. Why then cannot you keep 
 four [may^ to your felves ? Never a Con* 
 irer in England cm tell \xs y how far Souls in 
 ieaven can hear, nor where and when they 
 re prefentor within hearing; nor which 
 i them are ((^whether al^or one,or which : 
 >io nor whether thoie Saints that under- 
 rood not Latin on Earth, do underftand 
 ^atin Prayers feat up from Earth, when 
 G the 
 
( 122 ) 
 
 \he Speaker himfelf underftandeth then 
 ,ot. Alas! Chriftian Reader , what j 
 dark uncertain Worfhip, like Charming 
 would this Infallible Church compell met 
 to offer the mod Holy God, while thej 
 ^ccufe his Word of enfnaring dangerous 
 obfcurity. 
 
 We will pray to thofe alive, that wd 
 know do hear us, to pray to God for us, 
 for the fake of Chrift : But it's but profa- 
 nation of the Scriprure, to lay, that bacauli 
 Luke 1 6, a man in Hell fuppoied to fee and 
 hear Abraham, did pray him to fend La. 
 sLartu on Earth ^ therefore we that nei- 
 ther fee nor hear the Dead, (hould pray to 
 them. But Dives prayed in vain, and fo 
 may you. And what if thofe Souls fnould 
 prove to be in Purgatory ? Muft we pray 
 both to them that are in Purgatory, and for 
 them alio ? And is it certain that the Pope 
 and all his Church, are lure which Saint is 
 not in Purgatory, when ail are there! or 
 worfe flay they,) that ever finned and did 
 not Pennance for it ? 
 
 The Five and Thirtieth accufed Point. 
 
 That the Bones or Relicks of the Saints are 
 not t9 be kept or refcrved \ no l r irtnc proceed* 
 in? from them after they be ome dead. 
 
 j4#f 
 
I2 J J 
 
 } nf. i. Where hath God Commanded 
 as ro keep them, for the Virtne that pro- 
 
 \ :c(deth from them ? 
 
 2 . We deny not but a man may keep 
 a Skeleton or Skull, and if it be his Fa- 
 thers, we will accufe him no higher than 
 
 { of Imprudence and Paflion. But what 
 proof have you of Virtue proceeding from 
 Bones, till you fee it by experience ? Is it 
 any appointed mean* for God to work 
 
 I "Miracles by? And how know you that all 
 were Saints that the Pope calleth fo ? Had 
 all the Debauched Popes of Anno 800, 
 900, iooo, skiU Infallible to know Saints 
 frcm Hypocrites ? And hath God promifed 
 Virtue to all their Bones i And are you 
 fure that they are their Bones f Alas ! what 
 numerous Tricks have men to truft to, to 
 deceive themfelves and others, that yet 
 will not obey Chrifts plain Commands, 
 and truft his promife ! 
 
 The Six and Thirtieth accufed Point. 
 
 That Creatures cannot be Sanftified, or 
 made more holy than they are already of their 
 own Nature. 
 
 Anf. A down-right flander. i. We be- 
 
 lieve that all men that fliall be faved, are or 
 
 G 2 flud 
 
t 
 
 1 
 
 ( 124 ) 
 •(hall be Sanflified, and made more 
 than they are of their own Nature. 
 
 2. We believe that to the Pare, 
 things are Pure^ and are Sanctified by th< 
 Word and Prayer : And that whatever w< 
 Ao % wefhould do it to the glory of God : At$ 
 when a Chriftian devoceth and uleth his 
 Food, Eftate, and all to Gods Service, it 
 is Sanctified. 
 
 3. We believe that a Temple, a Font, 
 a Table, and Utenfils, may well be le r 
 
 Sarated from common ufes to Gods Wor- 
 lip: And that Separation is a fanttifying 
 of them. 
 
 To be Santtifitd or Holy 1 is but to be 
 feparated from common nfe, to Gods [fecial I 
 Service , according to the nature of thje 
 thing ufed. 
 
 1 . Godly men are SanUifyed and Saints, 
 tecaufe by Soul-confent andi Devotion, 
 iand Practice, they are fincerely leparated 
 to God, from the flavery of the World, - 
 the Flefti and the Devil \ being Habitu- 
 ally and Predominantly lovers of God and 
 Holinefs, by the grace of Chrift and the 
 Holy Ghoft. 
 
 2. Profefled Chriftians are Sacramen- 
 tally Sanftifyed, when by outward Bap- 
 tilm, they aredevored to God in Chrift. 
 
 3. Fv^ 
 
( 125) 
 
 3- Even bad Minifters are externally 
 m&ifyed, as feparated and confecrared 
 o a Holy Office. 
 
 4. Temples , and Books, and Church 
 Itenfils are fanftifyed, when by men they 
 tre leparared from common and unclear 
 ifage, ro Gods Worlhip. So that tho' 
 Holinefs in all be this feparation to Godj 
 fet, as the Perfons and things are not the 
 ame, lb neither is their Holinefs in fpuic, 
 but only in gtntrc. 
 
 And there is a Super (titioiu and an IdoU- 
 row Moi\^Holinc\s^ when men will de- 
 vote that to God and Holy ufes which he 
 abhorreth, or accepteth not, nor ever re- 
 quired of them : And lay as the Hypo- 
 crite Phariises, it uCorban, who required 
 this at their hands ? The Hypocrites and 
 hdolaters have always been forward for 
 rhis unrequired Mock- Holinefs, to quiet 
 their Consciences , inftead of real laving 
 Holinei's. It's Cheaper and Eafier to have 
 HolyAVarer, Holy-Oil, Holy-Spittle, 
 Holy-Images, Hcly-CrofTes, HoIyVeft- 
 ments of many lores, Holy- Altars, Holy- 
 Shrines , and Pilgrimages, Holy-Bonef f 
 and Chips and Places, than to have Holy- 
 Hearts and Lives, which loye God, and 
 Grace, and Heaven, above all this World 
 and Life it ielf, and by the Spirit mortify 
 aH flelhly Lufts. G 3 Tif 
 
C 126) 
 
 The Seven andTbirtieth acenfed F<ri .;. 
 
 That Children may be faved by their pa- 1 
 rents Faith, without the Sacrament zf Ho-\ 
 ly Baftifm- 
 
 Anfs Can you unriddle this charge ? | 
 Whether the man mean that they may be 
 laved by Baptifm without their Parents 
 Faith ? Or that both muft be conjoyned as 
 neceffary to Salvation ? He will not tell 
 us that. 
 
 1. That God hath made abundance of! 
 promifesto the Seed of the Faithful, and 
 taketh them into the Covenant of Grace 
 with their Parents, and faith that they are 
 Holy, 1 Cor. 7. 14 \ Proteftants have co- 
 piously proved againft Anabaptifts and Pa- 
 pills. But it is Gods Mercy, and Chrifts 
 Merit, Grace, and Covenant, that they 
 are faved by : The Parents Faith is but that 
 Qualification and Relation, which maketh 
 them receptive and capable of this faving 
 Grace. The Parenrs Faith faveth them- 
 ieives, but as the Moral qualifying difpo- 
 ution and condition of Gods faving Gift : 
 And to Infants it is required, not that they 
 be Believers, but Believers Seed, devoted 
 to God by Parents or Pro-Parents, whole 
 they are. 
 
 2. We 
 
I 2' 
 
 2. Wedoabtnor, but regularly, where 
 I may be had, rhis Dedication (hould be 
 plemnly made by Baprifmal Covenanting : 
 Jisk the Anabapcifts whether we hold not 
 [his I ;: we believe, that as private M*r- 
 j . lakftk Husband and Wife before God y 
 [\ iolcmn Matrimony is neceffary for 
 y Order, without which they may 
 
 Jbe puniihed as Fornicators : So if an In- 
 JfuP.: be the Child of one believing Parent, 
 dedicated to God, he is Holy and in the 
 Covenant \\ irh the Parent, (and were 
 l unclean:) But that before the Churchy 
 he is not regularly to be judged in Cove- 
 nant till it be lolemnized in Chriite appoin- 
 ted way by Baptifm. 
 
 Still excepting where Baptifm cannot be 
 had ; and there even fober Papifts fay, 
 that the fatam, the Vow, or defire, will 
 ferve. 
 
 • And this neceflity is manifold : i. When 
 the Child dieth, before Baptifm could be 
 had. 
 
 Where there is no capable Perfon to 
 do it, or that will not utterly deprave it. 
 
 3. When the Parent is an Antipoedo-Bap- 
 fift, and omitteth ir, thinking it a Sim 
 If they think that the Infant is not faved by 
 the Parents Faith, why (hou/d they think, 
 that believing Parents Children are dam- 
 
 i 4 ned 
 
( fi» ) 
 
 qedl)ecaufe the Parent Erreth 10 iuc 
 external thing ? 
 
 Bur Papills, that turn other parts of Hp r 
 Ifnefsinto Form and Ceremony, and m 
 a Religion of the Carkais mortifyed, 
 would here alio perfwade People, thai: the 1 
 very outward art of Wafhing, is of lex 
 great moment with God, that though it 
 Were the holyeft Perfons or their Seed, ' 
 a miftake, or a delay, or furprize of Death,, 
 will damn them if they be not Baptized, 
 (or Martyred.) This tendeth to Subjeii, 
 til to the Mercy and Dominion of the: 
 Priefts, that they may feem more necefia- 
 ry to Salvation than they are, or at leaft 
 their external Forms , by Lay-men or, 
 Women Bopnxersadminiftred. 
 
 Cor?ftamine\\\m(t\f, the Churches great 
 Deliverer, was not Baptized till near his ? 
 Death : Are they fure that he was till then 
 in a ftate of Damnation, and had been , 
 Damned if he had lo Died ? Methinks in 
 gratitude, the Church of Rome , (hould 
 have eaft him no lower than the Torments 
 of Purgatory. 
 
 The Eight and Thirtieth acenfed Point. 
 
 That the Sacrament of Confirmation is 
 n%t ntceffary> nor to be uffd. 
 
 Anf 
 
( t29 ) 
 Anf. You may fo mean by the Wcr4 
 Sacrament*] and {Confirmation^ as that 
 ;e dp deny them. And you may fo mean, 
 s thac we are more for them than yoa 
 *es 
 
 i. If by a Sacrament, you mean one t of 
 
 5ods Inftirutjpn 5 appoinredby him ro be his 
 
 olemn Delivery and Inveftkure in a ftate 
 
 if Chtfftianity or neceflary Grace ; and 
 
 f by Confirmation you mean Arch-Bifhops 
 
 inointing Infants, or Ignorant Children, or 
 
 ^erfons, with hallowed Oyl , compoua- 
 
 led once a year, nnd his Ceremonious 
 
 voicing them, and. fuch other Formalities j 
 
 :hen we deny that iiich Confirmation is any ' 
 
 Inch Sacrament, nor is necefTary, or to be 
 
 tried*, becaufe Holy things are not to be 
 
 mortyficd and profaned. 
 
 2. But if by a {Sacrament'] you mean^ j 
 but a Solemn renewal of our Covenant 
 with God in Chrift j and by Confirmation 
 you mud, that thole Baptized in Infapcy 
 fnouldat due Age, under ft andingly^ under 
 the Pafiors hand or Care, profels their fe~ 
 rious perlbnal Confent to that Covenant 
 Which by others they imputatively made 
 tn Baptilin •, we are lb far from denying: 
 this, that we think till this Solemn ferjouat 
 Covenanting, and ovoning their Baptifm with 
 under ft an ding and feeming ferionfnefs 7 be 
 G 5 made 
 
I H? ) 
 mad. the Entrance into the (late of Adh 
 Church Communion, the woful Corrupt 
 on of the Church is never to be well he 
 led j but while one fide turn Confirmati* 
 into a dead Shadow and Mockery, and tV 
 Anabaptifts icandalized Herefie, are all fc 
 Rebaprizing inftead of Confirmation, In 
 yhanation and Schifm will gratifie Satat 
 You know, that the Engiifh Bifhops prs 
 ftile Confirmation, and the Liturgy defer 
 beth it as I here do : And are the Churcl 
 of England no Proteftants ? And diver 
 Proteftant Non-Conformifts here have a 
 bout 29 and 30 years ago, written (ul 
 Treatiles for Confirmation. 
 
 - The Nine and Thirtieth accufed Point. 
 
 That the Bread of the Suffer of cur Lord 
 vpos but a Figure, or Remembrance of the 
 Body of Chrift, received by Faith , anm 
 not his true and very Body. 
 Anf. 1. Proteftancs hold, that as al! 
 words are to be taken according to the 
 ufage of the 5ubje<ft or Science that they 
 are ufed about, Phyfual Terms Phyfically, 
 Rhetorical Rhetorically , Geometrical , 
 Aftronomical , Arithemettcal, according 
 ly, Law Terms according to Lay, and 
 Moral and Theological Terms Morally 
 
 and 
 
Jcally i Ao, if as Naturalifls% 
 
 p. '; -\ e matter of that Sacrament 
 
 . r 3 ' f : If as Mora lifts 
 
 ' >d Theohgftej , we lay, r> u t be Body and 
 
 o chnft : As if you ask of a Gold 
 
 , silver Coyn , what ir is in a Natural 
 
 , f, we fay, i* &* Gold and Silver : But 
 
 yea ask in a Civil, Political and Law- 
 
 c/uc, we fay, ir is a 20 /. f/>*f, a J*- 
 
 5 a Carohss piece , or ft is a Crovon^ 
 
 r a Shilling. So we fay chat Sacrament ally 
 
 Morally, and Relatively, that which is 
 
 ally true Bread and Wine, is yet alio 
 
 1 ';;«• #^y *»*/ JStosirf of Chrifi : And 
 
 tfe fay net that if is only a Figure and R& 
 
 b; anct, but it is fttcb a Figure as is 
 
 ::ry Fleft) and Blood: 
 
 !And it is ro Dt \u y and Jnveji h$ in 4 
 
 Union Chrifi bin tj elf \ and 
 
 ;- . ■ tee, 
 
 . r-roxythi:. rativc of aPrince 
 
 Marrieth a Foreign Lady, is more than a 
 Remembrance ; ana !o is his Image, if it be 
 uied in the Marriage. A Key, or a Twig 
 and Turf, by which Inveftiture in Houle 
 ad Land is delivered y and a Staff and 
 , by which Biftiopricks were of old 
 ured by Inveftiture, are all more than 
 bbare Remembrance. 
 
 2. As to your implied Doiti in? of Trail* 
 
 tub- 
 
fubftantiation, that after the v/orxis of Con I 
 iteration, there is left no real Bread and I 
 Wine, it is Copioufly and undenyabjyl 
 proved a Novel Oodtrine,lb monftrous, as J 
 if it had been formed to engage Mankind*' 
 in a Renunciation of Chriftianity, Huma-r 
 nity, and common Senies, and to be an 
 obliging profeflion of this Renunciation/,! 
 It is enough for us to believe, that after thef I 
 true Consecration , it is no more /; i> 
 Jh-cdd and Wim, (as after the Coyning a,| 
 ao/. Piece, a Crown, or a Noble, or an Ij 
 Angel, it is not vittr Gold, but the faid na- I 
 ifted Coyn.) But if ever Satan (hewed b 
 bimlelf a Dragon, under the Name of an \ 
 Angel of Light, it was when he made the \\ 
 Canons of the 4 th. Laterane GtnexsX Coun- 
 cil unde* Innoctnt the %d. that fet up Tran. j 
 fubftantiation, and the Murdering of all 1 
 that deny it, of depoling Princes that will 
 not exterminate them. This adjunfts and 
 effects will (hew the difference between 
 this Counterfeit Sacrament and Chrift. 
 Ghrifts Sacrament was inftmited to be a 
 Sacrament and Covenant of deareft Lovs 
 between God and Man, and one another : 
 But asSatan, when he CovenarXeth with 
 Witches, tofellhim their Souls, mufthave 
 itfealedby his fucking their Blood, ibtho 
 leal that he fet to theM(mftert>fTrm f ttbftari4 
 
 tia- 
 
r m ) 
 
 uio^, wis that his Church and re muft live 
 the blood of thofe that own it not. 
 But what will convince men, rhat by 
 
 oile and Worldly Intereft have Conque- 
 
 bd all that is proper to a man, yea, or a 
 
 ving ienfible Animal. 
 
 1. They pretend Chrifts Words, This 
 f my Body, when they know that it was 
 (is ordinary parabolical phraie, and they 
 vill take this Phyfically and Angularly as 
 iifferen: from all the reft. Tho' he fay t 
 ! Am the Door, I am the Vine, and ye are 
 'he Branches, and my Father is the Hnf~ 
 band-man, and the Field is the World, and 
 the Tares are the Children of the I Picked one, 
 
 EndtheHarveft is the md of the World , and 
 he Readers are the Angels ; they that re* 
 eived the Sad try the High-way , arc they 
 that, &$. Andfohe lpeaketh ufually. 
 
 2. They know that in 1 Cor. ix. Paul 
 calls it Bread after the Confecration, three 
 times in the three next Verfes : And would 
 they have Burnt Paul for a Heretick ? 
 What cart they devife againft thefe plairt 
 words ? 
 
 3. They fenrence all to Death and 
 Hell that will believe (heir Eyes,Tafte,Fet f- 
 ing or any Senfe of themfelves, and all 
 others , that perceiveth true Bread And 
 Wmf.ihtx -ConlccrauoR. 
 
 4. Here- 
 
( M4 J 
 
 4. Hereby they make God as Crtdtol 
 the Grand Deceiver of the World, by de 
 luding all Men's Senies. 
 
 5. And hereby they overthrow all cer 
 tainty of Faith Divine and Humane. Foi 
 Senfe and Humanity are before Faith and 
 Chriftianity^ and their perception prefup- 
 pofed : And if Senfe be prefuppofed fal- 
 lible, yea falfe, Faith muft needs be fo: 
 For we are not fare that ever we faw a 
 Book, or Man, or Light, or heard man 
 fpeak, or what he faith : And how czn he 
 believe Gods Word or the Popes , or 
 Prietts, that is not fure that ever he heard* 
 orfawthem ? 
 
 i. They feign every fottiftr filthy Prieft, 
 to work more Miracles at his pleaibre, by 
 his tranfubftantiating, than Chrift or his 
 Apoftlesdid. 
 
 7. They enable a drunken Prieft to un- 
 dce Bakers and Vintners , by laying the 
 words of Confecration Intenttone Co 
 erandi over all their Bread and Wine : And 
 then they have none left. 
 
 S. They feign Chrift to have eaten his 
 own Body by his Body, and either that 
 the fame Body did eat it feif, or that he 
 had two Bodies that did eat neither. 
 
 9. They feign that his whole Body did 
 eat his broken Body, and that his Diici- 
 
 pies 
 
es did cat it, before it was bnoken ; 
 
 I id drank his fhed Blood before it was 
 led. 
 i c. When two General Councils C. P. 
 ■Jie $th. and Nice the id. tell us, that 
 4 thrifts body in Heaven now is not Flcfh And 
 Mood , and PmmI faith 1 Cor. 1 5, that 
 lefh and Blood cannot it: her it the Kingdom 
 yet they maintain that Chrift hath 
 600 years a body of F/r/T; and 
 
 , --- — 7 -— 
 ■lefhand B 
 If Cod, yet 
 bad thefe 1 < 
 Shod. 
 
 1 1 . They feign abundance of Accidents 
 without fubjeft Subftances, that are the 
 Accidents (Quantity, Quality, ore.) of 
 nothing. 
 
 12. They feign a ibttifti Prieft to make 
 his Maker day by day. 
 
 13. When Chrift faith, He that eat eth 
 m) I' Up, and drinktth my Blood, pall live 
 for ever ; they feign the mod wicked men 
 to eat his Flefh and drink his Blood. 
 
 14. They feign Mice to eat God. 
 
 1*. They feign every wicked man to 
 eat his God, and digeft part of him into 
 his own Flcfh and Blood, and cad out the 
 other part into the J ak 
 
 \6. They teach men to commie Idola- 
 try, by worshiping Bread as God. 
 
 1 7. All this is enforced by Fire and 
 S\w r J, againil the Blood of Holy men. 
 
 I All 
 
18. All (his is Novel thrcfit, contrail 
 to the Doftrine of the Univerlal Churdl 
 For a Theufand years after Chrift anl 
 more. 
 
 19. It's contrary to P*nl\ Querel 
 iCcr. i2. Arc all xvortys of Mir at lei \ 
 underftood Negatively . 
 
 20. It's feigned a fufficienr ground t<\ 
 depoie Princes 1 and deftroy \vhoJt| 
 Lands. 
 
 But thefc things, and fpeciaily the for-l 
 ged Miracles of the Traniubitantiation,! 
 are more largely confuted in many Trea* 
 tites* I 
 
 What hope of ending any Conrroverfies 
 with Papifts, that agree not with us in the 
 credit of Senfes as Heathens do ? Can we* 
 bring any Controverfie to a plainer ifTue^J 
 than to all Men's common Seales, about; 
 due Obje&s and due Mediums? And is ' 
 there any difputing where no principle is % > 
 agreed on ? 
 
 "to 
 
 The Fortieth accufed Point. 
 
 That rPe ought to receive under both kinds, 
 and that one alone is not fttjjicient. 
 
 Anf. Ic concerneth them that deny 
 this, either to keep men from Reading 
 Gods Word, or to tell them it is falfe, 
 
 and* 
 
•J* (157 ) 
 
 ii the Pope's is true that contradideth it : 
 
 {hat is a flat defyance of God or his 
 
 ord, if this be not ? Chiift faith, Math. 
 
 \^1, 28. Drinl^ ye all of it : For this 
 
 1 my Blood of the JNew-T eft anient, which 
 
 flxd for many, for the remiffton of fins. 
 
 * pd St. Taul faith, 1 Cor. 11.23. / have 
 
 k reived of (he Lord -that which I delivered 
 
 you : That the Lord Jefus, the Night in 
 
 inch he was bttrayed, took. Bread, &c. 
 
 erf. 25. jiftir the fame manner alfo he 
 
 o\the Cup, xthen be had Supped, faying 
 
 his Cttp is the Ncio-Teftamcm in my blood : 
 
 'Ijji do ye as oft as yon drink, ir, i* re mem- 
 
 ranee if me : For as often as y* eat this 
 
 read, and drink^ this Cup, ye do fljew the 
 
 ords Death' till he come : Wherefore who- 
 
 btver frail eat this Bread , and drink, this 
 
 \!np of the Lord unworthily, jhaU be guilty of 
 
 \he body and blood of the Lord : But let a 
 
 nan examine himfelf, and jo let him eat of 
 
 hat bread, and drvnk^ of that Cup. 
 
 Thefe words do lb plainly lay y it is 
 tread after the Confecration , and do fe 
 Mainly require all to drink of the Cuf, as 
 veil m to eat of the Bread, that the Infallh- 
 )Ie Clergy are fain to accufe the Light of 
 ^arkneis, the Text of deceitful Oblcu- 
 ■ity, till the Pope and his Prelates have ex- 
 wyrided it, by giving it the Lye : Juft 
 
 like 
 
like the Knave in Ignoramus Play/ th 
 Proclaimed the man to be Mad , fro 
 whom he intended to extort Money, th 
 is, for binding and abufing him. What 
 it to proclaim Chrift and Paul to be Foot 
 that could not fpeak Senfe, if this be not? 
 But the Doftors have alio contradidlioi 
 to charge on Chrift, even that elfe-uhei 
 hefairh, [He that eateth his FUjh ftm 
 live for ever: 2 dnf. i. That is, Hethk 
 tmftcth in a, Sacrificed Chrift as the means* 
 his Salvation, at bread is the means of na 
 tural Ltfe : He that would notuuderftan* 
 cannot underftand the plaineft Words 4 ,! 
 Bat doth Chrift fay, that any man eatetlX 
 hisflefh, that drinketh mt his blood 1 Qr that 
 he fliall have Life r that doth the one without 
 t ht other? 1 
 
 2. And feeing they take every Rogu* 
 that eateth their Wafer to eat Gtri 
 Flefti, do they not here falfly fay thac 
 fuch fhall have Eternal Life: O happ 
 ( miferable ) Church , that hath Eterna 
 Life, how wicked foever, for eating th 
 Wafer, and calling itChrifts Flefh !!Am» 
 all this, thatF*/>fe may not be thought t 
 be meant by eating, 
 
 3. But feeing it muft needs be eating b 
 the Teeth, or by Flelh eating that is meant 
 they Ime found out a crafty literal way 
 
 Chri 
 
( i39 ) 
 
 if . f a ith that belo-vtthtnd cherifl>ctbhss 
 
 cfhts body, of bis jfcffc, «i'0" 
 ,< And fo they that Murdered a Mil- 
 
 eooin/W, and iocooo m J«^ 
 A Burnt them in £*/*«*, ©"J** the 
 M Countries, and Tormented and Kii 
 i ,hem in *.***■, and many other 
 , , did learn the limal rvay 'f <*""{ 
 - FUh And who doubts but the 
 f ceU hem that they (hall ,f hereby * 
 
 f/they draw it out by ftreams Perhaps 
 
 helms' ttV^Z) 
 
 le of gnawing them, and thus they feed 
 
 In ChTifts b&y, J^V^ bring 
 heir Matters beat Witches if they bring 
 L not account at every Meeting , ol 
 bme milchief thatthey have done. 
 
 3 . And what but fiat oppoliuon o 
 Chrift, mould move thefe men to forbid 
 ene half of his Sacrament which he caUs 
 the Ne*-Teft*mtnti» his blood? Une 
 would wonder what (hould be then Mo- 
 tive: It is no matter of Pteafure Profit, 
 or Honour : This very Deceiver had more 
 
( M° ) 
 
 wit than to pretend Anriquity for it, 
 
 any one ancient Doftor of the Church 
 
 They dare not deny (lave to Ignorant! 
 
 and Fools,) that it is a N&velty contrary 
 
 to unqueftioned Confent and Prafltce 
 
 all Chrifts Church, for above a thouiar 
 
 years, or near at teaft. It is undenyafc 
 
 againft Chrifts InftitHtion and Comment 
 
 againft his Afoftles Doftrine^ and Script* 
 
 TraUice \ againft all the Judgment and Pr 
 
 iftice of the ancient Church, againft tY 
 
 Nature and Integrity of the Sacramenrj 
 
 againft the Concord of the Church, that 
 
 will never Unire againft all thefe, againft 
 
 the Senfe and Comfort of Believers. 
 
 What then doth over-rule lb many men to 
 
 Tear the Church, to Murder fo many Bv- 
 
 hemians as they did, &c. for fuch a thing 
 
 as this is ? Reader I will tell thee al] that I 
 
 know : The Devil is in conftant War a- 
 
 gaiuft Chrift and his Kingdom, and the 
 
 Souls of men : As he thought he could 
 
 have triumphed in making Job curfe God 
 
 to his Face ; lo he would fain fhew that he 
 
 can make Chrifts own pretended Minifters 
 
 oppofe and defpife the plaineft of his Com- 
 
 mands, and defie his Word and him to his 
 
 Face. To this he gets by the baits of 
 
 Worldly Wealth, Honour and Dominion, 
 
 a fort of Flefhly Worldly men to be Bt- 
 
 (hops, 
 
R( 141 ) 
 ft, whofe very hearts are againft the 
 s of Chrift: And puffing up thefe 
 nen by degrees, he tells them how they 
 imft be Great, and arrogate Power equal 
 o Chrift s Apoftles, and i'o domineer over 
 fhe Souls of men ; and all this on pretence 
 oi honouring Chrift : And having gotten 
 ,a Generation of grofs ignorant debauched 
 [Villains, into the Papal elevared Seat, and 
 the Ruling Church Power, when feme 
 poor Woman once or twice ihed fome of 
 the Wine, oraPrieft chanced to fpill it, 
 their prophane Holinefs decreed that they 
 (hould drink the Wiae no more (lave the 
 Clergy,) but fhould eat Chrifts Blood, 
 yhich they faid was in his Flefh, and a 
 while they dipt the Wafcr in Wine ; and 
 then pretended Infallibility being their 
 yain Glory , they muft not change left 
 they (hould ieem to be fallible, and (hould 
 Repent ; for Repenting undoes Satans 
 fungdom. 
 
 The One and Fortieth accufed Point. 
 
 That there is not in the Church 4 true 
 
 .: .-. proper Sacrifice } and that the Aiafs is 
 not a Sacrifice. 
 
 Anj. True and proper, if the words are 
 iiutlligjble,are put againft falfe and equtw- 
 
 cal 
 
C M2 3 
 cal or figurative. And what man can 
 us which Sence of the word Z Sacrifice] 
 muftbe taken for the only proper Senc\ 
 when with Heathens and Chriftians tfc 
 word is ufed in fo many Sences, and the^ 
 are fo many forts of Sacrifices ? This mail 
 would not tell you whether it be the Thing 
 or the Name that he controverteth 5 thaij 
 would be to come into the Light. If i 
 be the things we never doubted but divert 
 things are and muft be in the Churck^ 
 which are called Sacrifices, fomeinScrip- 
 ture,and fome by Papifts : And fome thin£ 
 by them called Sacrifices, are in theiij 
 Church which God isagainft. 
 
 If it be the Name that is the qaeftioity 
 we know that in a General Sence it ma\ 
 be given to many things of different Spe- 
 cies, and equivocally yet to more ; but 
 which Sence to call proper among fo many 7 
 let quibling Grammarians tell him: We 
 ftrive no further about Names, than tend- 
 eth to preferve the due Judgment of 
 things. 
 
 . Sometime a Sacrifice fignifieth a fecwd 
 thing offered to Gtd by way ofwbrfhip. 
 
 Sometime more ftriBly, fomewhat fappo- 
 Jed highly to gratifie or pleafe him, offered ' 
 to expiate fome Crime that dijpleafetb him^ 
 or by pktfivg t0 procure fome benefit from him. 
 
 Among 
 
Among Heathens and Jews, there were 
 arious forts of Sacrifices : Some Hilafti- 
 al, Ibme Euchariftical : Some ofrhings 
 jfelefs, and fome of Living Creatures; 
 $ere ftriftly part was hurnt and fo offered 
 o God, and part given to the Prieft, and 
 >art eaten by the Offerers. 
 
 We hold, i. That Jefus Chrift offered 
 lis Body on the Crofs a Sacrifice to God 
 or che expiation of Sin, as a thing pleafing 
 o God, in a fence which no other Sacri- 
 fice ever was or is } not that God delighted 
 in his Blood, Pain or Death as fuch ^ but 
 as (inis gratia, it was the mod excellent 
 mear;s to demonftrate his Wiidom, Love, 
 Juftice, and Mercy, and fave a finful race 
 of men, with the honour of his Law and 
 Government. 
 
 2. We hold that Chrift hath inftituted 
 ttts Sacrament, to be a vifible Reprefwtta- 
 tun of this his Sacrifice, both for Comme- 
 moration and for attual Inveftiture and Col- 
 lation of Chrift to be our Saviour, and 
 Head in Union, and of his Grace and Be- 
 nefits, Pardon, Reconciliation, Adoption, 
 Judication , Sanftification, and Title to 
 Glory. And we know that the ancient 
 Churches called this often a Sacrifice : Not 
 in the fame fence as Chrift was our Sacri- 
 fice ^ nor as the Mofaical Types were Sam 
 
 crificu ; 
 

 ( 144 ' 
 
 crifices ; but a Rcprefentativc Saetr/fictj 
 preferring Chrifts own. But we are t 
 Ihier to ule the name Sacrifice, where P 
 pifts apply ic to Idolatry. 
 
 3. We know that all Ohriftians ai 
 bound to dedicate themfelvesroGod, antf 
 even .to lay down their Lives when he re- 
 quirethir; and bound to ofler him peni* 
 tent ConfefTion, Praife, Thanksgiving, 
 and to give Alms to the poor, and ferve 
 and honour him with all their Wealth and 
 Power. And all thefe are called Sacrifices 
 in Scripture, becaufe they are [acred oh 
 Lit ions, acceptable to Cod through the merits 
 of Chrifts Sacrifice. 
 
 Is not this man a Calumniator then/ 
 that faith we hold, £ that there is not in the 
 Church a true and proper Sacrifice,] unlets* 
 he call none true and proper but what no 
 man can offer to God. 
 
 But what fay we to the Sacrifice of the.' 
 Mafs ? We fay, that for the Prieft to pre- 
 tend that after his words, Bread is turned 
 into Chrifts Fle(h in a Phyfical fence, and 
 Wine into his Blood, and that this is our 
 God, and that he facrificeth this God to 
 God, and eateth and drinketh him id la- 
 crificed, and that all that fo receive him 
 have Eternal Life : This is a prophanation 
 of Holy things, a deceiving of Souts, a 
 
 blaf- 
 
' ( '45 ) 
 
 biafpheming of Chrift , and Idolatry a- 
 gai it God. And all facrificing in their 
 Mai?, char is more than a Reprefentation <tf 
 Cbrijis own facnficing himfelf for Comme- 
 / ; ut t and Communication 'of the gifts of 
 hi* Teftametn , and the exprtffion of our 
 Gratitude^ and Dcvoiednefs to God by him y 
 is their own prophane invention. 
 
 How do they offer his broken body ttid 
 blood (bed, any other wfe than Rcprefent* 
 tivdy, unlels they kill him, and eat him 
 when he is Dead ? Ic was only a Repre- 
 fentation of his own facrificed Body and 
 Blood, wbich he made at the Sacrament 
 himfelf} not then broken and died, butt* 
 be broken y flain , and (hed loon after* 
 (unlets he had two bodies, one dead and 
 one olive.) The Sacrament indeed was 
 called a Sacrifice by the ancient Churches* 
 bo gnifie that it is not Chrilts body as 
 now ghrificd m Heaven that is th^re Re- 
 frefented^ but his body as once fiefii and blood 
 facrificed on the Crofs : And how can ir be 
 that, but by Representation^ facrificing it 
 was kiting ic : Do they kill Chrift a thotr- 
 land thoufand times over , yea, and kill 
 tin body ? He hath no exiftent 
 
 Fielh and Blood in Heaven, fpeaking pro- 
 perly and formally •, but a Spiritual glorified 
 
 I on Earth : 
 
( 14* ) 
 
 And doth every Prieft tarn Chrifts Spi; 
 tual glorified body into Flelh and Blov 
 again ? O what a Mais of prophanation a 
 their Mais, 
 
 Tho Two and Fortieth acatfcd Point. 
 
 That Sacramental Vnftion^ is not to 
 ufedtotheSick^. 
 
 jinf.ln thofe Hot-Countries, anointing 
 their bodies was ufed as a great rttreih iJ 
 ment for Delight and Healch. And Chnftl 
 and his Apoftlesapplyed it to the Miracu-j 
 lous ufe of Healing, as Chrift did Ciayj 
 and Spittle to a blind Man : And whilej 
 that miraculous ufe continued, St. Jam cm 
 bids thole that are fick 3S a puuifhmtnt ion 
 fome fin, to lend for the Elders of thej 
 Church, that they may pray lor the paf* 
 don of his fin, and for his recovery, a?;d 
 anoint him with Oil, and if he have net; 
 finned unto Death, (that is, a Capital 
 Crime,, which God would have Magi- 
 strates punilh with Death, and will do fo 
 himfelf,) his Sin lhaii be forgiven, aud he 
 (hall be healed. 
 
 See now the Malice cf the Prince of 
 Darknefs, He that tempterh men to call 
 out half the fubftance of the Lords Supper, 
 a&erly to fhew what they can and will, 
 
 and 
 
i47 ) 
 daredoagainft his Word, and temp- 
 men co Forbid the very Scripture ic 
 fetf, yet to nndoe , he will over doe, and 
 draw men to be wife and Righteous over 
 | much : Who would think thefe men are 
 'againft the fufficiency of Scripture, that 
 will turn its temporary occafional a&ions 
 inro perpetual Sacraments ? They make 
 . Confcience of wafting Feet, of bearing Palms, 
 Mptehe Holy-Xijs (but on the Pax) and a 
 Sacrament of anointing the fick : And why 
 | they make not a Sacrament of anointing 
 I the Blind with Clay and Spittle^ of waging 
 at jordan or Siioam Pools, and of the faid 
 x Kifs, and wafting of Feet, of bearing 
 Palms, of the Popes Rirfir.g on an jifs % &c. 
 I know not. 
 
 But for the Name of a Sacrament, (bring 
 firft a Military, and then a Church Term y 
 nor u!ed in Scripture) we will not quarrel 
 Vuh them: They may laxly extend ic to 
 fcfrnoft any Ceremony or fign Religjoufly 
 iffed*, rightly or wrongly. But, i. They 
 uie that to the Dying, when they judge 
 thetn pajl hope, which S:. James ipake of 
 ufing for Recovery. 
 
 2. They u!e that as an ordinary thing, 
 which was to be ufed only for miraculous 
 Cnres : and yet (hew not that they have 
 the Faith or gift of Miracles, nor cure any 
 fcyit. H 2 3. They 
 
( M* J 
 
 3. They force men to that feigned 
 crament now ceafed with that gift, whic 
 was ufed to none but fuch as Voluntarf 
 defired it. Why are they not content 
 to ufe it themielves, bur they mu(> force a! 
 Others to it as ; cceflarv ? Whac Man, 
 Woman, or Child, do \ou read of in aU 
 the New-Tefta.i em, that vvas anointed 
 in order ro Death, 'ave a W«,man that 
 meant no luch thing, that 'anointed Chrift 
 in Health? Where read you rhat Dra- 
 goons or Inquifitors inforced i., and drag- 
 ed naked the bodies through the Streets, 
 and Buryed them in DunghiU, or where 
 Dogs may eat them, if they lefule it? 
 Whole Sacraments can we think are 
 theie? 
 
 The Three and Fortieth acenfed Toint. 
 
 That no Interior Grace is given by Jnipo- 
 fition of hands in Holy Ordirs : Andthii 
 ordinary Vocation and JMiffion of Fajl^rs r 
 [is not necejfaiy in the Church. 
 
 Arif Contranly the Reformed Catho- 
 . licks hold, t. That God often gave mira- 
 culous in:*rior gifrs to ir en, by the Impo- 
 fition of the Apoftles hrnds. 
 
 2. And. if hepleaic he may now blefs 
 ■'iDmWation to the met if ; " . . ' - vm 
 
EC M9 ) 
 for the Miniftry ; and when he doth 
 fo, we know not. 
 
 But we hold, i. That men fhould be 
 fuppofed by the Ordinances to be true 
 Chriftians, and to have competent Mini* 
 fterial Abilities before they Ordain them. 
 
 2. That now miraculous gifts ceafe, no 
 man cm tell when any other inward Grace 
 is given by Impofuion of hands in Ordina- 
 tion, than Relative, which is Obligation 
 and Authority for the work of the Mint- 
 ftry. And Darandtis and other of their 
 School-men, (ay that their Indelible Cha* 
 rattzr is no other. And the reft know 
 not what to make of it. 
 
 3. If we read of Multitudes of Debau- 
 ched, Ignorant, Apoftatical Popes and Pre* 
 lates, and many Ages of Church Barba- 
 rifm, and Bruitifhnefs, (even in BtronixS) 
 Gcncbrard, and the fierceft Papifts 5 ) and 
 if we fee Priefts after Ordination to be Ig- 
 norant, Drunkards, Fornicators, unajbte 
 and unapt to Teach, haters of a GocIIy 
 Life, we cannot tell what Grace it is that 
 thefe men are laid to receivein Ordination : 
 Whatever it is, it will not keep them out 
 of Hell, as it keeps them not from ferving 
 Satan. 
 
 4- We take an ordinary Calling and 
 
 Mifiion to be ordinarily needful to the 
 
 H 3 Church- 
 
( Mo) 
 
 Chnrch Mirriftry. This Calling confifteth, 
 i. In neceffary Ability without which 
 God fendeth none. 2. [r wiliingnefs and 
 Consent. 3. In the Ordination by Senior 
 Paftors, where it may be had. 4. And 
 to fix them in relation ro particular Con-' 
 gregations, the mutual conlent of them- 
 trlves aud the Flocks. 
 
 5. Put we know Rules of meer Order 
 are for the things ordered, and the Edifice 
 ticn of the Church, for which all Chnrch 
 Power isgivoi, and God Commandeththat 
 mM.be done : And we know that God who 
 will have Mercy and not Sacrifice, would 
 not have us deftroy the fubftance by pre- 
 tence of a Ceremony, And that in feve- 
 ral Cafes, Minifters may be lawfully called 
 without Impofition of hands, and Canoni? 
 cat Qrdination. As, i» In cafe men be 
 caft into Infidel Countries, where no Bi- 
 (hops or Paftors can be had : As by Ship- 
 wrack., or Merchants Faftory, or Embat 
 fadors, or when a Bifhop with them dyeth 
 by the way : They muft not be without 
 all publick Church Worihip, for want of 
 an Impofing Biihop. 
 
 2. In cafe Persecution drive all the Bi- 
 Ihops out of reach. 
 
 3. In cafe theperfecutedBifiiops refufe 
 to Ordain for fear of luffering. 
 
 4. I» 
 
( l« ) 
 
 Irr cafe the Bifhops beHereticks, or 
 i ierablellfurpersandno trae Bifhops, 
 wanting the. EfTentials of a Qualification 
 and a Call. 
 
 5. In cafe the Biftiops impofe any falfe 
 Oath , Subfcription , Covenant, or Pro- 
 feffion, or any other Sin, as the Conditi- 
 on without which they will not Ordain, 
 ( which is the cafe of all the Papirts Pre- 
 lates ; ) their Ordination in thefe cafes is 
 not necefTary. 
 
 6. We know that in fach cafes the Mi* 
 niftry faileih not, but there may be a true 
 fucceffion of Paftors, though regular Ca- 
 nonical Ordination be interrupted. For 
 there is nothing neceftary after Gods L j 
 which fpeciheth the Office by ftared.Jn 
 tiuion, but only the determining who th$ 
 Perfons are that God wenld have in, 
 this Office: Which may be well knowa 
 without Canonical Ordination^ where that 
 cannot lawfully be had. There are inftan- 
 ces in the ancient Churches, that when 
 fome Eletfed to be BHhops, fled or hid 
 1 rnfieives) the Biihops Ordained them 
 ablent, by writing, without impofition of 
 hands. 
 
 7. Yea, we know that if in any one 
 Chusch orNarion, the fucceflion were. ta+ 
 tally interrupted f for many years, God 
 
 H 4. hath 
 
( #2 ) 
 
 ith left means fufficient to rtftbre 
 %. His Word defcribeth the Office, and 
 ;giveth the Authority and obligation to the 
 Perfon when determined of. 2. That 
 Determination may be made, i. By ttite 
 due Qualification of the Pertbn : 2. Tile 
 invitiagNecefThieiof the People and op- 
 portunity. 3. Mutual Consent; and with- 
 out thefe the Ordination and Miffioh of a 
 Bifhop is vain. 
 
 8. The Church of Rome more needeth 
 this Dodhine than the Proteftants : For ir 
 is notorioufly certain, that regular Succeffi- 
 on hath failed oft and long in the Papacy, 
 and confequently in its Clergy. 1. There 
 is no more notorious interruption than by 
 the utter incapacity of the Unqualified: 
 And fuch have been thofe that were Chil- 
 dren or declared Sots, Beafts, Simonifts, 
 filthy Lechers, Hereticks, Infidels, Schi(- 
 inaticks, by General Council, and the 
 moft Papal Hiftorians. Their Succeflion 
 now is from EHgtnius the 4th. depoied as 
 an Heretick by a General Council. 
 
 2. When there have been two or three 
 Popes above twenty times, no man know- 
 eth which was the right. 
 
 3. Either Election is in the power of 
 fome in fpecial, or not ; if not, the 7V^r, 
 or Heathens * or Hereticks, may choole 
 
 a 
 
( t& ) 
 
 _^pe.- If it be, Then who have the 
 3 outr ? lcs known thacac firft the Biftop 
 jA Rome u a<s choien by the People of one 
 •Congreganon : Afrer by the Clergy and 
 jpeopie of the Chriiiians of the City: Af- 
 «r that by the Biihop* of the Dioceis : 
 .Sometimes by the Emperors: Or Arriam 
 Kings ( with the Clergy and people : ) 
 Sometimes by. General Councils : Some- 
 times againft General Conncils, by an Ar- 
 med I action : And of late times by things 
 CaUed a Colledge of Cardinals. If all thefe 
 were lawful, no one fort have the Ele&ing 
 Power : If any was unlawful, the Succel- 
 fion hath been interrupted, 
 
 4. Either the Ordination of a Superior 
 b neceilary, or not : If yea, then the Pope 
 "-having do Superior, was never truly Or* 
 -dained : If nor, then a Presbyter may be 
 -Ordained without a Bifllop. Rome k 
 *nore concerned to anl'wer thefe thing* 
 than we. 
 
 The Four and Fortieth accufed Point. 
 
 That Friefts and ether Religion* perforrs 
 who have flowed their Chaftity to God^ in,ty 
 /; cely Marry notrxthftandin* their fVwv 
 
CM4; 
 
 jinf x. Muft none keep Vows but 
 Trieftsand Religious People. 
 
 2. The known Dodrine of the Prote. 
 ilants about Oaths and Vows (which you 
 may lee in Sandtrjon dt Juramento^) is, 
 i. That Antecedently it is unlawful to en- 
 Xnareour feives by unneecffary Vows, of) 
 tfeat which is out of our Power, or to mu« 
 Jable, that it may hereafter be made our 
 Puty which now is not. 2. But having 
 once Vowed, we. muft diftinguifli of the 
 Inipfwgi the making of the Vow, and 
 the Matter of iu And that, i. Though 
 it was by Parents, or others unlawfully im- 
 fofed, 2. And by our feives, by temerity 
 an lawfully mad* or from, 3. Yet it the 
 Matter eonf;deratis1hnfidtrandi& be mccfi 
 fary or lawful^ the Vow muft be kept : 
 But il it be Sin that is Vowed, it muft noc 
 be done. Becaufe Man's Vows cannot ab- 
 rogate or iufpend G$ds Laws. Can any 
 of your Caiuffts deny this ? 
 
 Therefore, if Boys or Girls Vow Cha- 
 ility, and it prove thar they cannot keep 
 it without fin , the Matter becometh to 
 them unlawful, and they muft break it : 
 As for infiance : \. If the> cannot kesp 
 k without apparent hurt.to their Souls by 
 Luft\ 2. Or if the Heir of the Crown* 
 «r iome great Eftate, Vow it, and if he- 
 
 keep 
 
f .55) 
 
 keep if, the Kingdom or Church is like 
 luffer by it. 3. If Parents or Prince 
 c amenmnd the Vow in Youth. 
 
 Put if they c v; keef r>, and that k*tpi*£ 
 I ome not Sin by eonfcquent accidents or 
 r grs^ they ought to l^sep it; though 
 they muft repent of their rafh unlawful 
 
 . ; : ng it. Gods Law is perfect, and 
 \eth Duty enough for us, and we 
 fhould not foolifhly make more as Law- 
 givers to our lelves, when we are confei- 
 ous how far fhort we come of keeping 
 Gods own Laws. 
 
 The Five and Fortieth acenfed Point. 
 
 That Failing and abftinencc from certain 
 Mtzts^ vr not grounded on Holy Scripture*) 
 nor caufeth any Spiritual good. 
 
 ill deceitful Confufion : Proteftants 
 hold, i« Fafting is a needful Duty to teve- 
 ral Perions in feveral cafes. As, 1. To 
 take down the Flefh when it groweth too 
 ftrong in Luft. 2. For the cure of many 
 Dileales from fuinefs. 3. To exercile 
 our Humiliation in times of publick Dan- 
 ger and Calamity, or of perfonal repent 
 tance for fome great Sin, or under tome 
 "affliction that callcch for great Humilia- 
 
 %. They 
 
( mO 
 
 2. They hold that Abftinence is need- 
 ful id it's time and place, as Fading is in 
 it's: And that all Eating and Drinking is 
 unlawful, which gratifieth the Appetite by 
 Quantity or Quality againft Men s health* 
 and the jaft Rules by which we fhould 
 fudge what is healthiul : Yea, thai bare 
 Eating and Drinking to pleaie the Appe- 
 tite, which doth not tome way conduce to 
 fit us for our Duty, is Sin. 
 
 3. We know that the fame Meat and 
 Prink fx>r Quality and Quantity which is 
 beft for one, is hurtful and mortal to ano- 
 ther : And we know that Fafting is as Phy- 
 (ick, whether for Heakh, or for the Saul : 
 and if we are fallen into the hands of (uch 
 Phyficians, as will tyeall the Laud and all 
 the World to take the ftime PhyGck, and 
 .on the fame days, to take a Purge or a 
 Vomit every Wedneiday,, Friday , and 
 Holy Evens , we (hall obey them when 
 we are a-weary of our Lives. I think our 
 London polled ges would deride {itch pre- 
 icribers* 
 
 4. And if any will tell us that we (hall 
 merit of God, and lave our ielves by for- 
 bearing the courleft fort ofFlefli, and eat- 
 ing the more coftly FiLh, Junkets, Sweet- 
 meats , and drinking Wine and ftrong- 
 Drink > we ubJior fweb Mqck-FaRs, for 
 
 G?4 
 
( M7 ; 
 
 _ ;>d wifl not be mocked : But Hfpocrites 
 turn all Religion into a Mockery. I have 
 heard thofe called ftricl prea/e Proteftants, 
 accufed as being againft abftinence and 
 Fading i and upon enquiry 1 found that 
 thoie of my acquaintance, eat and drink 
 lels all the year, than their accuiers of nly 
 acqwaintance do on their Mock-fafting- days. 
 To fuch their Diet would ieem a ftricft: 
 Faft, % evenCW*'«* thai macerated his bo- 
 dy, with eating bur a few bits once a day, 
 is by iome Papifts called a fenfual Glutton, 
 (though Maffonnu faith the contrary.) 
 
 The Six and Fortieth ace h fed Point. 
 
 That Jefm Chrift defcended not into 
 Htll, nor delivered thence the Souls of the 
 Fathers. 
 
 jinf. i. And do not thefe falfe Accu* 
 fers know that both the Creed which we 
 all profefs, and the Articles of the Church 
 of England, fay exprefly that Chnji de± 
 feended into Hell? 2. And thofe ahar dif- 
 like the Tranflation of aV^into HtU, yet 
 grant Chrift went into *<Ak • and that's all 
 the Scripture faith: So that all the doubt 
 is but what «tJte fignifieth ? Whether the 
 Hell of Torment, or more Generally the 
 ttnfeen /?*;**/ r fe[ar*tc Souls J If you mean 
 
 the 
 
( 158 ) 
 
 the Iaft, what Protectants deny it ? If yoa 
 mean the firft, what pre<umptuou< cruelty 
 is it, to believe that a!! che Souls of the 
 Fathers were in Hell, till the Deach of 
 Chrift ? Chrift alleadging, / am the God f 
 Abraham , of lfaac , and of Jacob , fure 
 meant not, that God was their God, be- 
 came they were in Hell : Was La^rus in 
 HelS when Abraham faid, Novo he is Com- 
 forted f It was a Hell of Joy and Com- 
 fort : Were Samuel , Ehjha , Job, Da- 
 niel, &c in Hell ? Was Afofes in HelJ^ 
 that appeared in Glory on the Monnt with 
 Eli as ? But what is it that the Infallible 
 Church cannot make good , when they 
 have once prefumed to affirm it ? 
 
 21?* Seven and Fortieth accafed Toint. 
 
 That there u no Purgatory Fire^ or other 
 Trifon, wherein fin may befatisfiedfor after 
 this life. 
 
 sfcf* i. Which way this Church came 
 to be fo much acquainted with Hell, and 
 Purgatory, and Prifons, and facisfying in 
 them, in the other World, more than is 
 revealed in the Word of 'God, we know 
 not, unlets forne have told them that come 
 thence, or from Heaven. But for our 
 pans,, we think Gods Word more trufty 
 
 thaa 
 
( M9) 
 
 than Dead men whom we know net : God 
 fendeth us to the Law, and to the Tefti- 
 tncny : If thry fpcak not according to theft % 
 it is bteahfe there is no Light in them, Ifa.8. 
 20. Abraham preferred Mofes and the 
 Prophets before one from the Dead % The 
 prophane citation of Scripiure by him for 
 iuch a Purgatory-Prifbn, and SatisfatfHon, 
 needs no aniwer lave the perufal of the 
 Texrs. 
 
 What mean rhefe men by [faisfyirrg 
 for Stn jQ 1. If they mean that Satisfa- 
 Cltcn by the mtr it s whereof G od pardoneth fin 
 Without dishonour to his Juftice, Govern- 
 rmnt, or Law :2 Chrift, and he only, hath 
 thus fully fatufied for fin, already, and 
 there remain eth no wore Sacrifice for fin\ 
 for by one offering he hath perfected for 
 ever them that are fxnftified 
 
 2. But if by fatisfying for fin, they 
 mean that all muft fv.fftr all the fxmftment 
 that their fin deferveth, then God forgiv- 
 eth no fin at all : For to forgive the fia> js 
 to forgive the punilhment : And then 
 they renounce the Office y Sacrifice and 
 Blood of Chrift, which are for the pardon 
 of Sin : And they renounce Bapriim and 
 the Lords Supper that give and Seal it ; 
 And they caft away all hopes of Salvation^ 
 and damn ail Mankiud : Tor all Sin deferv- 
 
 eili 
 
od 
 
 (l60 ) 
 
 rth fome degree of Damnation- in •. Htll 
 But if the Pope can pardon, lure God 
 doth pardon iome : To deny pardon, is 
 to deny all the Scripture, and aii humane 
 hope and mercy, 
 
 3. But if by [_/ati<fying for fn^] they 
 mean that God when he forgiveth through 
 Chrift the dejlrnaivc evcrlajiing l } uw\h- 
 wnt) will yet require fome corrective tem- 
 foral fumjhmerit, with which he is laid to 
 be fatisfied^ in that he requireth no more* 
 we contefe de re, that iuch a thing there is 
 in this World ; Death as Death, and Pain 
 as Pain are iuch ; and the Curie on the 
 Earth , and the lois of iome degrees of 
 Grace- they are all corrective Penalties; 
 And if any fay that a lower degree of Glo- 
 ry for theioliof fome degree of Grace is 
 fiidh 5 or that the feparation of the Sotri 
 from the Body till the Refurreftion^ hath 
 fome nature of Penalty; we ftrive with 
 no man about fuch things : But de nomin* 
 we juftly here diflike the Word, [~ Satis* 
 fying]"} becaufe in common Sence, it ioun- 
 cieth as fome Compenfittior?) and fomewhat 
 that is of the fame nature with Chrifis Ja~ 
 tjsjattion? and that is all that Juftice re- 
 quireth to purchafe our pardon. And it 
 encourageth the ill ufe of it by Papifts, 
 that make it meritorious* 
 
 And* 
 
( i6i ) 
 
 A*>d de re we believe bo fuch Pirga- 
 tory, (ffiich-ieis the Popes Powtr to deli- 
 ver men out of ir, for Mafles or the like,) 
 feecaufe God teDs us of no fuch thing. And 
 the Primitive Churches never owned it : 
 jfufufiine firft Teemed to doubt of it : But 
 I find none before that tver held if, unlets 
 you will call Origens Opinion fuch, that 
 thought the Devils an4 Damned fhonld 
 have a time of Deliverance, (no ur called 
 Herefie.) 
 
 As to i Car. 3. 13, 15. Is there no fiery 
 Tryall of miftaken Dottriue, and of the 
 Erroneous in this Life ? 
 
 As to Job. 11. 22. What an Expofnor 
 is this : I know {faith Martha^) that what- 
 ever thou wilt as\^ of God y he will give it 
 thee : Ergo, Lax^arns was delivered oat of 
 Furgatory. As well he may fay, All Saints 
 fha/l have a Refurrettion : Therefore all 
 tre in Purgatory. Or God denyeth 
 Chrift nothing ; Therefore there is a Pur- 
 gatory. 
 
 So A&s 2. 24. Whom Cod hath raifed 
 */>, having loo fed the fains of Dcath^ he- 
 caufe it was not poffible that he Jhonld he 
 holden of it. Here he noteth two things. 
 1. That where Chrijl vrat, there wot. fains, 
 Anf. As if Death it (elf were not a Pe- 
 nalty : It was Chrift* pains, or penal State 
 
 of 
 
( i*a) 
 
 of Death, thatPr^r mentianeth, and the 
 man himfelf here cdnfeffeth that Chrift 
 had no fain in that place. 2. But he faith 
 that it was not Ghrifts, bm 'ethers f*in that 
 is faid to be Joofed ; when the Text plain- 
 ly faith, 1. That it was Chrifts pains of 
 Death. 2. Loofed by his Reiurrettion. 
 3. Becaufe it was impoffible that he, 
 (3iot they) (hould,be held of it. 
 
 So 1 Cor. 15. 24. Becaufe there is no 
 mention of Baptizing for the Deadfie feigo- 
 erh a Purgarbry meant. And Luk* 16. 9. 
 That Receiving at Death into the everlaft- 
 ing Habitations^ proveth a Purgatory : 
 When yet they fay that Purgatory is to 
 none an everlafHng Habitation : And Lak. 
 23. 42. Becaufe the Thief would be rcmemi 
 bred by Chnji in his Kingdom^ Souls may 
 be holpen after death out of Purgatory: 
 As if it was Purgatory that was the Para* 
 dife with Chrift, where that Thief was to 
 be that day : Is it not tedious but to read 
 fuch prophanationof Gods Word ? 
 
 The Eight and Fortieth accufed Point. 
 
 That it is not lawful to make or to have 
 Images. 
 
 Anf. This Lie hath conquered the blufh- 
 ing Paffion. 1. Can fuch men beiteva 
 
 that 
 
( 1&1 ) 
 
 there are no Protefrant Painters ? 
 Are there none of aheir Shops in London, 
 or Holland ? Do none but Papifts make or 
 fell Pictures ? Are not the Statues of Kings 
 at the Exchange ., the Stocks- Market, 
 Ch&rwg-Crcfs f. Are there no Images on 
 our Coyn ? Nor our Baaners ? Nor on 
 the Elcutcheons of the Nobility and Gen- 
 try of this and other Lands : Are there 
 no Images at the Sign -pods in all London, 
 nor. in all the Cities, and Market- Towns 
 in the Kingdom ? Nor in any of the 
 Church-Wtndows ? 
 
 But perhaps they will fay, tho we fpeak 
 fo nniverfally (to deceive the ignorant,) 
 yet vpc Tfttant it of Images of 'Religious fig- 
 nification and nfe. Art], And do rtot all 
 t\& Lutherans keep them in their Chur- 
 ches? Are they not continued in moA 
 Church- Windows in England ? 
 
 Obj. But at leaft us true of the Calvi- 
 tiifts or Puritans? Anf. i. And will yoo 
 therefore (lander the reft ? 2. But we mitft 
 not haftily believe any thing that falie ao 
 cufers lay ? Have not the Holland Cafvi- 
 nifts multitudes of Pictures ? Did you ne- 
 ver lee Bez,a and others, hones vtrorum 
 Ulnjirium, nor Mr. Samhrl Clerics Lives 
 with Images ? Nor the Paritans Englt(h 
 Geneva Bible, with rhelroagesof the Hi- 
 dories ? 
 
( i<4 ) 
 ftories ? Nor the Dutch 'Quarry-Bricks 
 for Chimneys, on which molt of the Hi- 
 ftory of the Bible is painted? O! for 
 Truth or Modefty. 
 
 2. But we confefs that there are fome 
 Images Bawdy ? fome Superftitious, Ido- 
 latrous, or Blaiphemous, which we leave 
 to fuch as choofe them , they being not 
 for our ule, (of which after.) 
 
 The Nine and Fortieth accufed Point. 
 
 That it is not lavpfnl to reverence ltnnges, 
 
 nor to give any honour to infenpble things. 
 
 jinf. Methinks you {hould fometime 
 fpeak truth, if it were but before you 
 are aware, i . Proteftants commonly 
 hold, that they (hould give Honour to at 
 Inftnfible things : They are all the work 
 of God j difhonouring or not honouring 
 the Creature, or Work, is dijhonouring or 
 pot honouring the Crearor and Maker as 
 fuch. The due praife and honour of a 
 Building, a Book, &c. is necefliry to the 
 due praife and honour of the Auchor! 
 Do you think ProtelUnts Condemn the 
 l8th. Pfaim, the 104th. Pfalm, the 145, 
 and all the reft that Magnifie the work* of 
 God ? Is there any above a Beaft, that 
 doth not honour and praite Sun, Moon; 
 
 Stars, 
 
 J 
 
C 165 ) 
 
 jSxars, Heaven and Earth, Sea and Land, 
 as the works of God ? Yea we honour 
 every Plant and Flower, every Vegetable 
 and Mineral, knowing that God is woir- 
 de;ful and unfearchable in all. What is 
 Phvfick. Aftronomy, Geography, but the 
 (hell of knowing and honouring Gods 
 Works, and God in them, 
 
 2. And the Image of Kings, of Hofy 
 Men, are purpolely made and Printed by 
 Proteftanrs, in Love, Honour, and Reve- 
 rence ro the perlons Living or Dead, whom 
 they reprdrnt : You may fee many 
 Rooms adorned with the Images of the 
 Fathers, and of late Divines : For their 
 $tUu<rn they love with fome lore of ho- 
 nour the Pictures of thofe whom you 
 ! st burnt as Hereticks : See whether you 
 find chem not in John Fox his Adts and 
 V numents. 
 
 3. but we are warned oft enough by 
 Gcd, and by the miichievous effects of it 
 iii the Churches, againft all Idolatrous arid 
 icar.dalou*, and enfnaring refpeft and ufe 
 of images; which arerenher falie Repre- 
 i -rations, or are uled contrary to the fe- 
 cond Liommandmenr, to Corporal Idola- 
 try though nor mental, in fuch likenels to 
 the Heathen u'e of their Demons Irrnrcs 
 s ' ' ' 
 
i66 
 
 feemeth to be but a change of the objett 
 Peribns ; or may tempt others ro unlawful 
 ufnge of them: Eipeclally the ufe being 
 not commanded us of God, while it is 
 dangerous. 
 
 And we abhor the Papifts Ofliiflion of 
 the fecond Commandment, and turning 
 the Tenth into two, left the people ftiould 
 perceive the evil of i'uch Imagery. No 
 wonder that their Proielytes muft be kept 
 in Ignorance, and forbid the Scriptures in 
 a known Tongue, without a fpecial Li- 
 cence, when they muft not ordinarily read 
 or hear all the Tea Commandments, even 
 theie Ten written by God himfelf in 
 Stone, are too much for them to be trufted 
 with i and yet all the Mais of Ceremonies, 
 and Ocean of Canon Law?, are not too 
 much : And he that muft be killed for not 
 obeying thefe, muft not know all Gods 
 own Ten Commands ; yea many have 
 been burnt for having his Word Tran- 
 flated. 
 
 4. And to pray before the Image of 
 Saints, and then to 4 fay, we do not fray to 
 them but to thofethat they reprefenr^ is 
 but to do what the Heathen Idolaters pro- 
 miled to do to their Demons : They ufu- 
 ally faid , We be not Inch Fools as to think 
 Wood, and Stone, and Gold, and Ima- 
 ge** 
 
to be God. But as the firft Com- 
 mandment forbids us ro have any Gods bur 
 the true God j iotheiecond ibrbids us to 
 [tern to have any more y tho 7 our minds de- 
 fpife them, or by their way of Image rvor- 
 #//>, to feem ro be of their mind ; For as 
 a man that ufeth the common Words of an 
 Oath, without any purpofeto Swear, is a 
 prophane Swearer wirh the Tongue,, 
 ( which the mind fhoald better rule,) rho' 
 his wind Swear not } fo he that on his 
 Knees in Religious Prayer , looketh on 
 Images, as the mediate Objeft of his 
 Worfrip , his adl is bodily Idolatry^ 
 and his mind is guilty by not better ru- 
 ling ir. 
 
 Where God affixeth the mention of his 
 Jtaloufie, even ro the Third and Fourth 
 I oration, calling the bowers to Images,' 
 
 'c that h*te him ; ir is needful to us to 
 be jealous of our anions : For our God is 
 a Cojiiuming Fire. And we are not igno- 
 rant of t;he Doctrine of your St. Thoni*s % 
 who iaich that the Image is to be Wor- 
 fhipped, with the Tame fort of Worship 
 as that which it reprefenteth , and the 
 Image of the Crucifix, with Latris t 
 <.a led Divine Worship. 
 
 The 
 
( 168 ) 
 
 The Fiftieth ace tt fed Point. 
 
 That no ?nan hath jmen Cod in any Form y 
 and that therefore his Pi&Hre or Image 
 not be made. 
 
 Anf. i. But what if it were Lawful to 
 
 Paint God? Is it Necejfary ? Why may 
 
 you not be contented to have a painted 
 
 God your felves? Muft all be burnt and 
 
 damned as Hereticks that are not of your 
 
 mind ? VVHl you be jealous againft thofe 
 
 that bow not to a painted God, as God is 
 
 jealous againft thofe that doit ? God faith 
 
 ThoHjJjait not bow down to them, nor worjhip 
 
 them: Where faith he, Thou ihah bow 
 
 down to them, and workup them ? Or bow to- j 
 
 w^rds them, and fay, It is not to them? 
 
 2. God faith , Than jhalt not make to 
 thy (elf the liken* fs of any thing in H \ 
 venor Earth, to bow down to them and 
 worflup them. Bowing down pu-rpofely 
 towards thern, and before them, is inter* 
 pretatively bowing down to them, wor- 
 shipping them. And God would not be 
 fo worshipped: 7/tf. 40. 16,25. To whom 
 wtll ye liken Cod ? Or what l^enefs will ye 
 compart unto him ? To whom will ye li\en 
 ~ nil 1 be f qui!* faith *h: Holy m* } 
 
 
 ft 
 
( 1*9) 
 
 Jec ~6. i. D^r. 16.22. H^b. x3. 
 
 c Molten Imago is a Tcfcher of 
 ,\ 1 
 
 I is Blasphemy ro make a Pi q ;tire or 
 3 e of God, bat what he maketh him- 
 fclf; as if wefaid, Cod is like that Imags 
 er Creature. 
 
 But this Deceiver tells us, how God 
 appeared to Adam and others, in a hu- 
 mane or tbrne certain fhape. Anf. 1 • And 
 yet he hath ofc and earneftly forbid mak- 
 ing Images of him to worfhip. 
 
 2. Anthofomorfhits, that take God to 
 have parts like man, are Condemned as 
 Heretick* by the CJharch of Rome it felfc 
 Every notifying fign of Gods attributes^ 
 is not called his Image ; and man is called 
 his Image, for the Divine Impreflions on 
 his Soul, which cannot it felf be feen and 
 Pictured. If God appear by an Angef, 
 and that Angel appear in humane (hape, 
 we are neverthelels forbidden to worfhip 
 God pillared as a man. Sun, Moon, 
 Stars, yea, every Creature notifieth God 
 to us - , yet may we not paint him like 
 thet'e, or any other Creature. Did not 
 Gods tranlcendency , and his exprefs 
 Word plainly and frequently reprove this, 
 Popery had fome i'mall excuies. 
 
 I * 
 
IS ^ they deny Chrifts ar.d his ApofticS 
 Words, that no man hath fan 6W iX 
 ahy tjme, fave his Son , they repioacfl 
 him : To fee his Works, is only to iee 
 that which notifieth him, and not him- 
 ielf: Elfe every Pagan and Brute feeth 
 God. We deny not but the Sun, and 
 JFVrr, snd a man may be piftured, and 
 that God being partly notified to us by 
 thefe, (and every CreatureJ may be laid 
 lb far to appear in them ? And when did 
 he appear fo wonderfully as in Shrift .• 
 A&dyetit being not his EJfence in it fe!f 
 that we fee in them, but his attributes in 
 part; an Image of a man, of the Sun, 
 Moon, Stars, of a Horfe, or a Dog, or 
 a Toad, is not to be called an Image of 
 God, elieGodmay have as many Images 
 as Creatures, 
 
 Tht One and Fiftieth accufid Feint. 
 
 « 
 
 That BUffwg or figning with thefigt? of th 
 Qrfifoj is not founded in Holy Scripture. 
 
 jitf. The mat* would not tell you whe- 
 ther he mean the Lavrfulnefs of the Crols 
 <>nly, or alio the vecejfuy of ufingit. But 
 what are his Proofs ? 
 
 i. IUv. 7. 3- Hurt not the Earthy nor 
 JiiiS. till vrc have ftaicd 7 (ire rcaa 
 
 figned,) 
 
 t 
 
 f 
 
iP% 
 
 ('7' ) 
 
 I 
 
 . , . - .God >n ttxir 
 
 
 U here any mention of Crofting $r Blef- 
 fug with the Crofs T An Angel in prophe- 
 tical Vifion, is bid to mark or leal the 
 Servants of God, as thofe that are not to 
 be deftroyed , when God commifTioneth 
 other Angels to deftroy the Perfecucors : 
 Therefore the Prieft muft fign all Chriftians 
 wiih the Crofs. And I would they did not 
 infer as #ne did from Ezxk. 9« 4, 5. [_And 
 I to the other hefaid^ go ye after him* through 
 the City and [mite \ let not your Eye ff*re, 
 neither have ye fity, flay utterly Old and 
 Tiling, and little Children and Women ; but 
 come not near any man on whom is the markj 
 and begin at my Sanfttt*ryr\ And thus what- 
 ever Plague or Death God bid Angels ex- 
 ecute on his uncurable Enemies, Idolaters, 
 and Perfecutors , the Devil will teach 
 men, that Priefts and their Hang-men may 
 execute on all that are not marked in the 
 * Forehead with a Crofs ? But as long a* 
 ;e is fo like to Babylon, they were bet- 
 ter teach men a truer Expofition of the 
 relations. Thus they can prove, that 
 the Scripture is but like a Note of Wax, 
 by ufing it as if it were fo. It Was Idola- 
 trous Perlecuting Rome that was to be de- 
 ftroyed, and it was thofe that had Gods 
 I 2 mark, 
 
( *7* ) 
 
 mark, and not the Beads that were to be 
 fecured. And who is that Idolatress per- 
 ftcutsng Btfift f 
 
 Ther-xc Text ii Mar J^ to. 16. Chrrft 
 fHt his hands on Children, aiid khfftdt them. 
 And would he make men believe, that we 
 deny Chrifts blefling them or ciders/ Or 
 that Paftors may btefc the p-ople in s is 
 $tame? Is here ever * vvortl c>f ilgu^g 
 jyith the Crofs ? 
 
 The other is Luke 24. So. 
 *Ht as far as Beth*,' :? s 
 
 hands and blejfed them. 1 rne 
 
 yrieft muft Crofs men in the a i 
 
 Reader, this is the fafhion of ; leri's 
 
 confuting the Reformed Carholicks, and 
 proving Popery, and ufing Scripture. And 
 have they not reaion to challenge the fote 
 Interpreting of it ? Let but the Pone nnd- 
 %ts Priefts expound it, and it fhall aH fpe ?. : 
 for them, and (peak Blood and Fireagafrift* 
 all that obey chem not : But till then, 
 they are it's Enemies, becaufe ic is the 
 greateft Enemy to them, 
 
 2. But iuppole Chrifts biefling had been 
 CroflTing: .With what Face do they feign 
 Protectants in England, to beagainft Cr of- 
 fing tn the Forehead ? When the World 
 knoweth that the Church of England is 
 aotoaly for it, but Eje&eth and Sifencerh^ 
 i i aU 
 
( 17? ) 
 lers that will Baptize the Child of 
 the moft Godly Chriftians withont it. 
 And they know that all the Churches called 
 I btranuihit. Are none of thefe Pro* 
 reft ants ? 
 
 3. And though thofe called Non-Con^ 
 nifts, are not for the ufing of it as a 
 t eating Symbol of Chriftianity in Bap- 
 :ai Covenanting, to bind the Ccvenan- 
 to that Confefiion and holy warfare 
 which is the promiied duty of the Cov?~ 
 1 \, ", nor for denying Chriftendom 
 t ofc that refufo this ufe of the Cr 
 (out of a fear left this Covenanting 
 make it a human Sacrament added to Bap* 
 tiioi;) yet I meet with few of them that 
 Condemn the ancient Chriftians, th« 
 lived among Heathens , (who fcorned 
 them as worfbiping a Crucified God,) fo* 
 their feafonable Crofling themielves m 
 thofe Heathens fight, meerly to (hew that 
 they were not afhamed oi luch a Crucified 
 Saviour ; (not thinking what Papifts would 
 hring it.toatlaft. ) 
 
 The Twe and Fiftieth acenfcdTointl 
 
 )at the pthlick Service of the Chftrch^ 
 \ht not tok*faui\ hnt in a Language th*t 
 the People may Hvderftand % 
 
 I 3. J$ 
 
^74 ) 
 
 AnU The Reformed Catholicks indeed 
 hold this, with. thefe exceptions : i. That 
 by Ailhz meant the Ordinary Congrtgdt 
 ...-;; nor meaning that if a French-* .-,.: , 
 or a Dutch wtv, ccme in among the v , 
 they muft needs-ipeak to him apart in 
 own Tongue. 
 
 2. That if any Ruftick, I!!irerate : or No- 
 tices, underiland not many : -words in the 
 Translation of the Bible, or ibme apt 
 wof ds of the Mmifter, we muft not there- 
 fore change the Tranflation, nor forbear 
 thoie apt words that are fVited to the more 
 intelligent; but help to amend the under- 
 (landing of the Ignorant. 
 
 But that in Publkk and Private , the 
 Congregation (houLdunderftand what they 
 hear as the Word of God, and what is 
 laid in Cpnfeffton, Prayer and Praife to 
 God, this we- hold as a matter of grand 
 importance. 
 
 i. Becaule it's purppfely, plainly, and 
 popioufly decided lb by the Holy Ghoft^ 
 in the Apoftle Paul, i C*r H- Do but 
 read the Chapter and judge. 
 
 2. Becaufe Chrift always Preached to 
 the people in a known Tongue* 
 
 3. He prayed, Job. 17. in a known 
 3f©;jgue, and tapght rhejn io to pray. 
 
 4.. The 
 
c m ) 
 
 The Apoftles where ever they 
 . e, Preached and Prayed in a known 
 Tongue. 
 
 5. They wrote the Goipels, the Atts, 
 ar>J all the'irEpiftles, to whole Churches* 
 in the Tongue moft commonly known ta 
 the Reader , and lb to be read to, or 
 by all. 
 
 6. It was their (landing Rule; Let *ll 
 fa done to Edification. 
 
 7. Their Preaching and writing was all 
 for Teaching : And it is no Teaching to 
 ipeak to men in a ftrange Language, 
 (onlefs we be teaching them to under- 
 hand itj 
 
 1 8. fraying is the exprefling of known 
 'Jr/ires to God: It's no Prayer that ex- 
 prefferh no Defire, and Jgnoti nulla Cttpi* 
 do : There is no Defire, lave fenfitive Ay- 
 perite, that fuppofeth not Knowledge that 
 the thirrg is good and needful. The words 
 of a Parrot are not a Prayer* And ton* 
 frffion of S'n is the aft of a penitent Soul* 
 and it is no Repentance or Confeffion that 
 IS but words of they know not what : It's 
 no penitent Confefiion to hear or fpeak 
 words , not underftood what Sin they 
 fignifie. 
 
 And to give God thanks, implyeth that 
 
 we underltand what Mercies or bene- 
 
 I 4 fits 
 
( '7* ) 
 
 fits the words exprefs. And to pmfe 6od 
 h underftandingly to magnifie h\% perfecti- 
 ons or Works. So chat words without 
 underftanding them, are no more to be 
 called Prayer, Praife, Cocfeffion, Thank f- 
 giving, than the finging of a Bird is, or 
 the Crowing of a Cock. 
 
 9* No reafonable man wonld be thus 
 ierved or converfed with : A Parent in- 
 deed can underftand an Abha^ or a look 
 frqjn an Infant \ but it is on fuppofition," 
 that the Infant himfelf perceiveth what he 
 wourd have : And if it be not by intel- 
 le&ual but fenfuive perception, k is na 
 more a Petition to his Pather, than a 
 Dog* waiting for Food, tho' the perfon 
 deierves more pity. So God underftand- 
 eth the meaning of Spiritual Groans, in 
 one that wants words for large expreflion r 
 But that fuppofeth that it is true inward 
 defires after him which thole Groans 
 fignifie. 
 
 But publick worfhip reqwreth * conjun- 
 ction of Soul and Service, and therefore 
 a conjuncft underftanding : Elfe there i* 
 no true Union and Communion in the wor- 
 fhip. Foroneibund of tfords with dif- 
 cord of defires, is no Chriftian Union and 
 Communion. It muft be fuppofed that 
 either the Hearers are not praying at a\l r 
 
 ot 
 
( 177 ) 
 or elie that every one is fee, ^ying 
 
 after bis own thoughts for various thing 
 without any Concord. 
 
 What melody would it be for all : l ;e 
 Church to fing in as many Tunes as ;-.■■■ 
 fons ? What King or Judge will take It for 
 a Petition, for a man to talk gibberifh to 
 him, or fayheknoweth not what? 
 
 10. Even Papifts deride Quakers, for 
 meeting to fay nothing.* And what diffe- 
 rence is there, when they hear and fay 
 nothing underftood, faving that the Voice 
 maketh it a more pompous Mockery, 
 than the Quakers Silence? O ! who would 
 have thought that the primitive manner of 
 publiek worflhip, (hould ever have dege- 
 nerated into fuch a prophane abufe of God 
 and man, againfl; plain Scripture, univer- 
 sal practice, and humane Reafon ? And this 
 as a pan of a grand defign to kill the Life; 
 of all true Religion, and delude Souls, 
 with the deiid Carkafs of mortified For- 
 malizes, and Ceremonies i and that men 
 fhoiila think that Souls are live J as \\ , - 
 ai J doprereod, todo Cures by Cb'M 
 of words not underilood i they ferve God 
 with empty (hells , when they have cad 
 away the Kernels: Like the i'-.v '. *r<- 
 mh- Woman, that loukt for a Chrirt to 
 come to tell theoi, whether m this Monn- 
 
 t*un 
 
( r?8 ) 
 
 tain or at Jcrufalem men eifght to worfop, 
 little knowing what it was ro worship 
 God as a Spirir , in Spirit and Truth, 
 when ic fnould be neither at that Mountain, 
 oratJernfaUw. 
 
 But hath this man no Scripture. (aga?:,ft 
 Scripture ?) Yes , L/*^. t . 8. £ The People- 
 were praying without , white the Pricjt was 
 offering Inc en fe within.'} Therefore the 
 publick Worfhip may be performed, ib 
 as the people under Itand not : Tha% 
 i. The Prieds aftion only out of their 
 fight is the publick worfhip, and the peo- 
 ples praying is not io. 2. The offering 
 Irfcenfe, is Praying j or becaafe the peo- 
 ple are not to do the Prieds Office in 
 Ihcenie and Sacrificing, therefore Mini-* 
 fters mud pray 'and praife God alone,' 
 without the people, and all this publick 
 worfhip. 3. If the Levirical Sacrifices 
 were offered by the Pried alone, Chrids 
 Gofpel worfhip mud be performed by 
 the Pried alone, the people not knowing 
 what he faith : And the precepts and ex- 
 amples of the New-Tedament, mud all 
 be reduced to the Levitical Order of In- 
 cenfe and Sacrificing. 4. And is he fure 
 that all the people in the outer Court, 
 prayed they knew not what, 6r in an 
 unknown Tongue > What ufe is Scripture 
 tff'totheiemen ? Hi* 
 
( *79 ) 
 
 His next is, Lmit. 16. 17. None w.u 
 to.£» , with 'he Prieft to nuke attornment 
 Congregation, &c. An\. You iee 
 : itthefetaen are Judaizers, and fee up 
 the Levirical Law for the Churches Rule 
 of Service, as if Chrift had not changed 
 the Law. But our Queftion is not now, 
 Whether their Prieft have any folitary au 
 tonement to make for the Congregation ; 
 but whether Chrift hath not inftitured fuch 
 pablick worfhip, in which Minifters and 
 people maftunderftandingly joyn ? Doth 
 their Prieft celebrate their Mafs atone, 
 opt of the peoples fight or hearing, in a: 
 SanOuary while they are in the outer 
 Court ? Do not their people aflemble to 
 their Mafs ?■ Will they.ftand to it, that;' 
 their Church renounceth all wot (hip of 
 God in Holy Aflemblies , fave by the 
 Prieft alone? And is this the Holy Catho- 
 lkk Church? 
 
 And the man here profeffedly calls the 
 Friefis folitary attion, the public^ Service} 
 rvbixb is far the people, and not by them, and 
 therefore they need not nnderftand\ and all 
 the peoples Prayers are private and JJjould 
 be understood; fo that (the Myftery ope- 
 ned,) either the Prieft * all the Church* 
 or elfe they have n^fubUc^ Church Service^ 
 if they muft meet, that every one m4y 
 
 have 
 
C 180 ) 
 
 have a fecret Prayer of his own, snd may 
 only fee the Priefts Service called pub- 
 lick. And by this he pretends that he 
 anfwereth /W, \ Cor. 14. Adding mo 
 filamelefly, 1. That it feemeth there by 
 the Text, that the common Service cf the 
 Church, was not then m a Tongu< 
 monly underllood. 2. Becaufe there was 
 one tofupply the place of the ideots, to lay 
 Amen^ where he faith, that the Gins?** 
 mtn^ mo ft deceitfully and maltcioufiy In- 
 flated, \He that is an Ideot, how fwiV he ■■ f 
 Amen Vy And raileth at them for patting 
 \Sobeit. 3 O! what is man, and how 
 incredible is the pretended infallible Cler- 
 gy, that can expert that all men truft their 
 Souls on fuch palpable deceit ! Wbeft 
 St. V*ul fpent a great part of the' Chapter 
 tediffwade thofe that by Infpiration, could 
 fpeak ftrange Languages, that they (hould 
 not ufe them in the Church, as being un-. 
 edifying, or at lead not without an inter- 
 preter ; this man gathers, that the com- 
 mon Service was in an unknown Tongue ? 
 As if this diflwaded ufe of lb roe Prophets 
 gift, were the common Service. 2. And 
 when he diffwadeth them from Praying 
 in an unknown Tongue, or giving thanks 
 in itf faying, elfe how can he that ocenpi- L 
 etk the Room oftht unUarned fay Aw , 
 
 this 
 
( iSi ) 
 
 mat) feignech, that yet they were to 
 ;' wkj in an unknown Tengue f and ' 
 one was to /apply the place of the Jdeot 
 or unlearned , in faying Amen. ( See 
 verl. 2;.) Faal would have all fay Amcn^ 
 tl .:• man fays cue was tv do it for them : 
 Pant argueth that therefore they rnuft 
 Ijpeak to the undcrftanding of the unlearn- 
 ed : This man turneth his own words 
 a gain ft him : Doth his Sapdter of the Jde- 
 ots place himfelf, underitand or not ? 
 If not, Panl faith, Hew can he fay Amen ? 
 If he do, how doth he.iupply the place 
 of the Ideots, that are fuppofed fhould 
 fay Amen i and cannot ? 
 
 For the fake of this Chapter and Irv 
 Ptance, Khali never think any words lb 
 plain, that Papifts caanot turn againft their 
 w >ft evident lenfe. 
 
 But what is the Man*s pretence for this 
 erroneous Confidence ? Why, the Vulgar 
 Latine Tranflateth it, Qai /applet Ice , 
 inftead of Qui implet locam : And that La- 
 tin Tranflator by. /applet meant the fame 
 as implet y pc/fidct vel tenet : d+vzhnyZ* js 
 well known to fignifie to fill ftp : Their 
 own Expofitors are many of them for the 
 Sence which this Dodtor chargeth as de- 
 and malicUuflp given : Cornelia* a 
 
 | de faith that, aW^SV is D tn ao im- 
 
 plere. 
 
( 1*5 ) 
 
 flere, <vcl fimul & Commumtcr 6?mes ty- 
 r plere,\o fill again, Ot all together , or in 
 common to fill : It is not Qui f applet i'iltm 
 indotti , but Ojti locum occupat inter m- 
 dottos, or Idiots locum tenet. 
 
 And fo it is expounded by the anci- 
 ents, Chryfoftom , Oecumtnim , ' Thcophj- 
 laft. ' 
 
 And are not thefe Roman Priefts noto- 
 rioufly Perjured, that all Swear. to ex- 
 pound the Scripture, according to the 
 unanimous confent of the Fathers, when 
 as (befides that the Fathers have but few 
 of them written Commentaries on thfe 
 Scriprures , there are very few of them 
 that unanimoufly agree, of the Sence of 
 the one half of the Scripture Texts, but 
 either fay nothing of them , or differ : 
 And not only in this, but in mod points 
 named by this Bo&ors Touchftone, he 
 and others go flat againft them ? 
 
 And what meaneth the man to rail at 
 them, that lay So be it, inftead otAmen 
 Is it not a true Tranflation ? But; he will 
 prove that it (hould not be Tranflated, 
 end confequently that Strzict nfay be * [aid 
 in an unknown Tongue, for Anien is not 
 Crcci^ bat Hebrew. Anf. I. Who can 
 ftand before thefe Arguments, if they be 
 but backt with Guns and Swords, or 
 
 Smrth* 
 
*£ynbfitld Fires> which are too hot for any 
 !\ nfu t r fave Patience. He may alib prove 
 it from Chrifts Words on the Crofs, Eloi 
 ; . : I ,:. v ibacthani : ForChrift was now 
 the moft publick Prieft, and was offering 
 the moil publick Service by his Sacrifice; 
 1 ' o, the publick Service fhould be in ah 
 unknown Tongue : And it may be, they 
 may find fome other umranflated word, 
 that (hall confute not only all the Bible, 
 but all the Septuagint and Vulgar Latine 
 Tranilations. 
 
 But feeing thefe Men's Arguments are 
 tec hot for me to anfwer, as they might 
 know that the Church of England refuieth 
 not AMEN, fo neither will J, (rhough 
 as 1 can prove, that the Corinthian Church 
 were Hebrews and Gentilesmixr, and that 
 Amen wasunderftood by both} fo Prore- 
 ilants ufe it as a word underftood. ) 
 
 From the Serf ents Seed and hu decc^ 
 itug fulfil Lies : From Cain and his : * - 
 cttfohrs, and the malignant and Blood-ihir* 
 Jty Enemies of Abels faithful acceptable wor- 
 Jhip ; from fitch a worldly and fiffrly S*z- 
 crcd Generation as take gain for Godlincf, 
 and makf their worldly carnal inter eft the 
 Standard of their Religion, and their proud 
 1: ;i nation to pAfs for the Kingdom of 
 (thrift : From an Vfurpng ViccChrift, 
 
 whofc 
 
nnhiion is fo bonndlcfs y as to txttm 
 K thi phetictt , Prie/lly and Kingly 
 
 Mc*d'\\u\ ver all the Earth, even *i the 
 and to that which is proper 
 to God hirruelf, and our Redeemef : 
 From a Leprous St ft , which Condsmneth 
 the far greateft fart of aU Chrifts Church 
 on Earth, and feparateth from them, 
 and calleth it felf, the whole and only 
 Church : From that Church that de- 
 creeth Deftrudlion , to ail that renounce 
 not all humane Senfe, by believing that 
 Bread is not Breads nor that Wine is 
 Wine , but Chrifts very Flefli and Blood, 
 who now hath properly no Flefli and 
 Blood, but a Spiritual Body; and that 
 decreeth the Excommunication, Depo- 
 fition , and Damnation , of all Princes 
 that will not exterminate all iuch ; and 
 abfolveth their Subk&s from their 
 Oaths of Allegiance : From that Beaft 
 whofe Mark is PER Perjury, Perfidi- 
 mfmfi r , and Perfection, and that think 
 they do God acceptable Service, by kil- 
 ling his Servants, or tormenting them; 
 and thSt Religion which feedeth on Chrifts 
 JF/e/fr, by Sacrificing thofe that he calleth 
 his Flefli and Bones , Ephef. 5. From 
 the infernal Dragon, the Father of Lies, 
 Malice > and Murder , . and ail his 
 
 Miai* 
 
C iS> ) 
 
 Minifters and Kingdom of Darknefs; 
 GOOD LORD make hafte to de- 
 liyer thy Flock i and confirm their Faith, 
 Hope, Patience, and their Joyful defire* 
 of the great , true, final, Glorious De- 
 liverance, AMEN. A M EN, 
 AM E N. 
 
 B 1 K I Si.- vi 
 
 This Baok^ xvm delivered by Mr. Baxter 
 
 h.mfclf to the Bookseller , And not beings 
 J ten by hs the Ant hours of the Epiftle to 
 the Reader, till the Sheets were »rinttd % 
 tbcfe ERRAT A's mnfi be correttcd. 
 
 P\%e 76. line 24. read zfttr God threvgh hit, 
 Page 81.I. 14. read Contorted for C . 
 Page 94.I.24. read convened for ton . . ... 
 Page 96. 1. 2 1 . read they de bold % for do the) I 
 Page 97. 1. 1. read finlefs for fwcelifs. 
 Page ntf. 1. 9. read intuition fcr intembx* 
 Page 1 19. 1. 17. read Rtncus for Ramus. 
 Page 149. 1. 4. r. Otdamrs for Ordinincts. 
 \\ 150.1. 15,16. r. preference for;- ... . 
 Page lalai.r. Councils for Counrii. 
 Page \6i. I. 1*. r. there is mention* 
 Paje 165. 1. 3. r. Vegetable. 
 Fagc 1 55. 1. 27, 28. T.prtfejjid for ;r;»i/W. 
 

 tBooh Printed for John Salusbury 
 at the Sun over agatnfl the Royal 
 Exchange in. Cornhill. 
 
 \ N end of Dottriml Controvtr- 
 j[\. fieXy which have lately trou- 
 bled the Churches, by Reconciling 
 Explication without much difputing: 
 by Richard Baxter. 
 
 The Certainty of the World of 
 Spirks, fully evinced by unquestion- 
 able Hiftories of Apparitions and 
 Witchcrafts, proving the Immorta- 
 lity of Sou Is. By Richard Baxter. 
 
 The. Harmony of the Divine Jt- 
 tr/fate* in th« Contrivance and Ac- 
 eomplifhmcnt of Mans Redemption 
 by our Lord Jefus .Chriir, &c. By 
 
 w was/a} £>7ft 
 
 the 
 
Books fold by J. Salusbury. 
 
 The Duty and Blefsing of a Ten- 
 der Confcience, plainly ftated, and 
 earneftly recommended to all thart 
 regard Acceptance with Godr By 
 7. Crufo. 
 
 Two Sermons, opening the Nav 
 ture of Participation with, and de- 
 monftrating the Neceflity of Purifi- 
 cation by Chrifl. By the fame Au- 
 thor. 
 
 Five Sermons on various Occasi- 
 ons : by the fame Authour. 
 
 The Mirror of Divine Love Un- 
 vailed : In a Paraphrafe of the 
 high and myfterious Song of Solo- 
 mon. 
 
 Tho Counrreys Concurrence with 
 the London United Minifters. By & 
 Chandler. 
 
 A Summary or Abridgement of 
 the whole Bible, whereby Children,, 
 and the Younger fort, may learn 
 the Contents of it in a very fhorc 
 time, and give an Account of the 
 principal palfages of it. 
 
jBooks fold by J* Salusbury . 
 
 A New Examination of rhe Ac- 
 cidence and Grammcr. 
 
 A New Dilcourie on the Mar- 
 riage of lfaac and Re&ecka. 12°-' 
 
 The Suffering Chrifrian. 12°- 
 
 NoftzadamuSs Prophcfies* 
 

• < . 
 
 JIB 
 
 1*1 
 
 in 
 
 EPS 
 
 
 '•v 
 
 
 
 ?&•-. '■