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Full text of "The Protestant religion truly stated and justified"



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By the late Reverend 

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. 


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 


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 


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 


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 


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 


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* 





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 + 


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/| 












i 3 



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 will in due time he 
publipnd a Urge Account 
of Mr. Baxters Life 3 mojlty writ- 
ten by himfclf. 



*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 

_ 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 




he may find as crude confufed words, i 
forae ignorant per [on that is called a Prof 

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 

3. Nor that the Slothful, that will no 
meditate on it, can underftand it, tho|[. 
they have thefoundeft teachers. 

4.. No 



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 


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 

J2. If this Deceiver hold what is con 
trary to his accufed Proteftant Opinioi 
h§ muft coinlemn the Church of Rom> 


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 

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 


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. 


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 


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 


(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, 



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 


( 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 


( 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 


( 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- 

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 


( 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** 


( 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 


( 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 . 

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 


< *<> ) 

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 


( 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 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?! 


*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 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 


•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 


( 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* 


( 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- 


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 

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, 

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, 



( 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 

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 

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 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 

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 



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 

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 


( 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- 

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- 

(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 



, 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 

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 

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 

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 


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. 


( 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 

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£, 


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- 

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. 


( 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, 


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< 

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 


( 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. 



( 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 

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 

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, 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- 

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 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 


( 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 

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 


(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 


/ 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- 



(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 


( 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 


( 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 



>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 

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. 


( 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 

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 


( 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 

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 


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 

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* 



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~ 

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 

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 


( 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 

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 

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. 


(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 


( 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 

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 

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 


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 


haint it is a f elf determining 
its own elicite a&s 5 confidered cowpari- 

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} 


( 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 


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. 


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- 

(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 

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« 

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£ 

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 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 

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 


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- 

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 


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 


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 

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 ? 


(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 

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 


( 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- 

( 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 

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 


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. 




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 


( 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- 


( 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 


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 



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 


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 


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 \ 


( 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 

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 

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? 

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 

2. We believe that Angels are fpecially 
Empowred and willing for it. So that 


( 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. 


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 


( 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; 

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, 



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 


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 

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 


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, 


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 ? 


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 

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. 


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 



( 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 

• And this neceflity is manifold : i. When 
the Child dieth, before Baptifm could be 

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. 


( 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 

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 


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* 


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 


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 

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- 


es did cat it, before it was bnoken ; 

I id drank his fhed Blood before it was 
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 < 

1 1 . They feign abundance of Accidents 
without fubjeft Subftances, that are the 
Accidents (Quantity, Quality, ore.) of 

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 

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| 

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 ? 


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, 


•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 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 


( 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- 


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 

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- 


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 

. 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 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 

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 


' ( '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 

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, 


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 

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 

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 

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 


( 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 


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- 


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- 

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 


( 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 

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 


( 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 


( 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 

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- 



(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* 


( 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 

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- 

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 


( 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 

Anf. This Lie hath conquered the blufh- 
ing Paffion. 1. Can fuch men beiteva 


( 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; 



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 ' ' ' 


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 

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- 

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- 

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. 


( 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* } 


( 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 





('7' ) 


. , . - .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 

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 

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 

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 

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 


( 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- 


( 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, 

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 


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 , 


( 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- 


( 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 


*£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 

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, 


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 


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. 

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