PROTESTANT ARMOUR: 


D A, THR 


Church of England-Man' 8 Deſence 


AGAINST THE | 


Open ATTACKS and artful Ix s 1x U ATIONS 


"10D : 


POP ISH DELUSION, 


EXTRACTED 


From the WriTinos of ſome of the moſt eminent 
Ek Divines of the ESTABLISHED CHuRcn: | 


AND DISPOSED 


By way of Qursrion and Axs wr | BY 


Fe or the readier Information of I NDIVID UAL 8. 


8 


By Tüurornirus ANGLICANUS. 


* 


—  —_— 


: The weapons 4 our warfare are not carnal, but mighty, through 


God, to the pulling down of firong holds. 2 14. 
Beware leſt any man ſpoil you through philoſophy and vain deceit, | 


after the tradition of men, after the Fudaments of the wor la, 


and not yy NN Cololl. It. 8. 


— 


th _—_— 3 


1 


LONDON: 


Printed: for J 1 in New Kenn STREET; 13 FrkErenex 
and Co. in Sr. Paur's CHURCch Yard; 3 E. Hoon, at 
Ne. 8, near r STATIONERS Harl, LUDGATE STREET, 


| M.BCC.LXIX, 7 


10 


THE RIGHT HONOURABLE 


PHILIP, | 
| EARL OF HARDWICKE; | 
THE, 
FOLLOWING SHEETS 
ARE 


—— INSCRIBED. 


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THE 


* R E F a c E. 


MERE! is, perhaps, no controverſy | in 
religion which has been ſo thoroughly 
handled and well nigh exhauſted, as that 
between us and the church of Rome. For 
this reaſon, there is but little new to be ex- 


pected in the preſent performance, beide 
the diſpoſition and arrangement of the ſeve- 


ral arguments adduced. — Arguments which 
at the ſame time that they are ſolid and ir- 
refragable, have probably hitherto appeared 


to ſome diſadvantage, by being ſcattered 


abroad in different authors, or diſperſed here 

and there in the works of the ſame author. 
At leaſt thus much is certain: That how ef- 
fectual ſoever the ſingle force of each may 
be, conſidered ſeparately and apart, their 

cogency cannot but be greatly improved, 
when brought together under one view, and 


„ acung 


vi PN E FAC F. 


acting with their joint influence on the 
mind. — This, however, is not the ſole rea- 
fon of their being thrown | together at this 


time. 


Another, and far more Sonde mo- 


tive, gives birth to the preſent publication; 
V1Z. an apprehenſion of the increaſing num- 
ber of Papifts among us, and the probably 
; larger and more frequent imports of ſeduc- 
tion from abroad, by means of thoſe reſtleſs 
and peſtilent ſeducers, the lately exiled Je- 


| ſuits. 


Under ſuch apprehenſions, it cannot be 
5 thought either ſuperfluous or impertinent, 
to review our forces, brighten up our ar- 


mour, and produce our ſtrong reaſons, for 
the ſervice of thoſe, who muſt otherwiſe be 
left expoſed, naked, and defenceleſs, vir 

guarded and unarmed. 


The far greater part of the people cannot 
afford to purchaſe many books, or, if they 
could, muſt be ſuppoſed, in general, to be 3 
N unacquainted with thoſe, which contain the 1 
beſt realpnings on the ſeveral ſubjects in de- 

bate, 


„„ . , 

FP 8 * ” "WAR 6 

Sg OI + 323 Ef — 3 F 

. Ws AN £4 8 . 9 * 5 a . — 
3 N eo DE dy j 5 FP AG 0 RP ou 


PREFACE. vii 
| bate. Add to this, that moſt of them want 
either leiſure or inclination to conſult the 
different authors * who have written in this 
important controverſy : nor have they ſuffi- 
cient ſkill and diligence to arrange and con- 
nec 1 in their minds the ſeveral detached par 


ticulars, they may there meet with, to IP: . 
great degree of Profit or Oy: 5 


It may be ſaid, indeed, that there is a kind 
of ſaccedaneum for this, in the methodical 
diſcourſes occaſionally delivered from the 
Pulpit : but then the tranſient and confined 
nature of thoſe diſcourſes, the inattention, 
miſapprehenſion and forgetfulneſs of woe 
who are preſent at them, are frequently ſuch 
as prevent their forming any clear idea, any 
comprehenſive or determinate notion of the 
ſtate of the caſe between us. Nor can the 
notices or impreſſions received from thence, 


be, ordinarily peaking. either very durable 
or diſtinct. 


1 hers are, it is true, many excellent dil. 
courſes 1 in print, which handle theſe matters z . 


1 „* Such as «a Wurrants, W Venga, . | 
bak Ws, CHILLINGWORTH, Tirror son, CLARKE, &c. 


„„ 


vii PREFACE. 
but it is well known how ſeldom ſach things 
1 | are read; what mere drugs they are too often 
| eſteemed; and how much the very name of 
ſermon is apt to deaden the curioſity of the 
public in this very knowing and polite age. 


In the mean time, there are many, 8 
doubt, who would be glad to be ſatisfied _ 
in theſe points, and to be furniſhed, at an 
eaſy expence, both of time and charge, not 
with mere puerile inſtruction, but with ſub- 
ſtantial knowledge and manly reaſoning : 
ſuch as may enable them to defend them- 
| ſelves againſt the artful attacks, and daring 
| aaſſaults of their adverſaries; and to give an 
ll anſwer to every man that aſketh them a 
reaſon of the hope that 18 in them. : 


— — „ A 


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EI rr r Than at > | 
— a" — . A — ; 
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tw | is there any blameable preſumption 

in this — Good ſenſe or a capacity to un- 

derſtand and judge of things, is by no means 
_ confined to men of fortune or erudition ; 
and, therefore, it would be a pity, that others 
| ſhould be kept from the knowledge of the 
truth, merely for want of ſufficient data to 
come at it, - At the ſame time, It 18 ac- ; 

| knowledged, that there is, and ever will be, 


a great 


P REF AC E. bs 
'a great diſparity between men's underſtand- 
ings, the ſtr ength of their judgments, and 
the quickneſs of their apprehenſions ; to 
which regard ſhould, as much as poſſible, 


- be had, in the informations we afford them; 


in order to give a wider ſpread to know- 


| ledge, and to render inſtruction more ex- 
tenſively uſeful. 0 


With a view to this, inſtead of conneRt- : 
ing the ſeveral arguments here produced, in : 
one continued diſcourſe, under their reſpec- 

tive heads, it was thought adviſeable to throw 
the whole into a catechetical form, expr efled 
by way of queſtion and anſwer; as being 
better ſuited to inform the underſtandings 


0 the many, than a continued chain of rea- 


ſoning, which would probably diſguſt ſome, 
and not eaſily be apprehended by others. 


Should the length of any of the followin * 
ſections be objected to, let it be conſidered, 
that it was, in good meaſure, unavoidable ; 
as being occaſioned, partly, by the greater 
importance of their reſpective ſubjects, and 
partly, by the greater number of arguments 
which preſented themſelves under each divi- 
ion. 


1 PREFACE. 


fon. But where the reaſoning was leſs co- 
pious, or the matter leſs important, there 
in proportion, are things more ſuccinctly 
handled, and the ſections | more — 
and conciſe. 


Nay, in one inſtance, where alone it could 

be done without manifeſt impropriety, it has 
purpoſely been contrived to multiply pauſes 
or reſting- places, for the reader's attention. 
Thus, in treating on the Sacrament of the 
Lord's Supper, as disfigured and diſgraced 
by the abſurdities and abuſes faſtened on it 
by the church of Rome, inſtead of throw- 
ing all the particulars relating to it, under 
one head, care has been taken to diſtribute 
them under ſeveral : not ſo much for the 
ſake of being more diſtinct, as to afford 

greater eaſe, and more Troquent relief, in the 

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— — 
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As to the reſt — Whether the enk 
materials that have been collected, are placed 
in the moſt proper order, or diſpoſed after 
the moſt judicious method, the Compiler | 
will not pretend to determine. — But one 
thing he dares venture to affirm, viz. that 


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„( © xi 
the reader will here find the chief matters in 
difference between us and the church of 
Rome, treated of in an open, honeſt, and 
unambiguous manner; the pretences of the 
Romaniſts fairly ſtated, and plainly as well | 


- m8 rationally 1 refuted. 


Our adverſaries may, if the ey pleaſe, en- 
deavour to perſuade their people, that the 
arguments here made uſe of are trite and 
thread- bare, and ſuch as have already been 
often anſwered. — But we beg leave to ob- 
' ſerve, with that great maſter of reaſon, and 
famous champion in the Proteſtant cauſe, 
the learned Chillingworth, that it is no 

8 objection to an argument to call it vulgar 

and thread- bare, ſince truth can neither be 

« too common, nor inperannuated, nor rea- 

* ſonever worn-out.” And as to our argu- 

ments having been often anſwered, this can 

never be admitted, till they have pointed out 
any one reply of theirs, upon any one eſſential 
matter in debate between us, which in the 
judgment of any intelligent and indifferent 
perſon, may juſtly deſerve the appellation off 

a fair, direct, and unevaſive anſwer. — Till 
they do this, they mult bear to ſee us triumph 
58 in 


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in the ſtrength of thoſe reaſons which have 


hitherto remained, and will for ever remain 


unſhaken, notwithſtanding the utmoſt ſo- 
phiſtry of Rome, the wiley artifice of Je- 
| ſuits, the loudeſt thunder of the Vatican, 
and all the combined powers of infernal 5 
darkneſs. : WD 


This an gory l ans Wg is cur-boat?! 


the boaſt of the eſtabliſhed Church in par- 
ticular — whoſe ſentiments reſpecting the 
doctrines of the church of Rome will no- 


| Where more plainly appear than in the fol. 
lowing pages. 


From theſe ſentiments, it will be obvious 


to conclude, that, however the church of 
England may have been ſlanderouſly report- 


ed by ſome, to be favourably inclined to- 


| wards Popery, ſhe, on the contrary, acknow- 


ledges no bitterer enemies, nor, perhaps, 
any more inſidious, than thoſe of the Ro- 


mich communion. In fact, no church has 

produced more, or more formidable cham- 
pions in the Proteſtant cauſe than She; nor 
has the Reformation any where met with _ 
more able and zealous defenders, than thoſe 
he has inſtructed and brought up. 


May 


PREFACE. „ 
May the ſpirit of unity and concord, of 
charity and forbearance, of harmony and 
mutual benevolence, conciliate the affections 
of all true Proteſtants one towards another! 
May they ſtand faſt in the liberty wherewith 
Chriſt has made them free ! not uſing their 
liberty for a cloak of maliciouſneſs, but, as 
the ſervants of God; ſound in faith, cloathed . 
with humility, fervent in charity, and zea- 


| lous of good works: as becomes thoſe Who 5 


have been called out of darkneſs into the 
marvellous and unſullied light of the Goſpel, 7 
And may the Spirit of Wiſdom, by theſe, 
and every other means, ſo irradiate and en- 

| lighten the minds of all men, that they may 

be brought to the acknowledgment of the 

truth, as it is in Chriſt Jeſus; and be thereby 7 

led to the ſincere practice of every Chriſtian * 

virtue: to the honour and praiſe of God, and 


to their own temporal comfort and everlatt- 
ing advantage 


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THE 


CONTENTS. 


PART * 


8 E c T. * 
E Chris Holy Catholic Church, "Page x 'M 


"0 E C ” * 
2; the fapren 22 bead * rhe church. To 


8 E c x. III. 
Oo the infallibility of the church S of Rome. 18 


„„ 
o the ſuffcieng and on of en, 31 


8 E 0 T. v. „ 
Of Oral Trudition, 1 


rr 


co N TENTS. xv 


| SECT. VI. : 
o the apocryphal 1 added to the canon my Scripture | 
by the church of Rome. Tete 5 55 


8 E. Cc v. VII. 
of withbolding the n from the pope. 6 9 


8 E © * VII. 8 
* divine ſervice i in an unknown tongue. 77 


. E c T1. 
"0 private or auricular confe ä 10 4 rn. 84 5 


8 E c T. . 
Of good m—_ merits, and d indugencs 90 


f * N 
= — E E *. XII. 
7 o the unis of Angels, and vim to Saints 
| departed. 5 106 
5 '$ E c T. XIII. 
5 of the religios worſhip given t the Vi irgin Mary. 


YO” 
M AR 5 Uh 


xvi nes 
PART I. 


e 
. Image V. mW een 


82 n 


07 the number of Sacraments, and their validity. 146 
SECT: it. EY 

| 8 Of Baptiſm ond Confrmation 150 
; of the Sacrament of 2 the Lord 1 e and T; ranſub- 
| 1 | 1 3 ö 
| 
| GET. V. 
| of the abfurditie attending the dofarine of T ranſub- 


anette, and its pernicious tendenc 162 
9. 02 


s ECT. VL 
of the vevelly of the doctrine of J ranfulftunriation, 
and of the e it at ff met with. 168 
1 s EC T. VIL 
e 07 denying ite PIR to the people, in the ſacrament of 
the Lord's Supper. 171 


SECT. 


CONTENTS. xv 
CW 
9 Penance. Page 177 
. : 
Oo Extreme Union. „„ 183 


SECT. 5 5 TOY 
n Ordination. „„ 5 


8 E C T. 1 WG 
0 Matrimony. 198 
8 E © T. XII. 
of Cel Hae nj joined. the clergy in the church of 
Nome. 400 


JFC 
O the hazard of ſatoation 6 the church of Rome. 
ee PO EO TOY „ 08 


SR.CT, xv. 


Protefant allowing ſome Papiſts may be ſaved n 10 rea- 
| * for embracing their religion. 412 


wi CONTENTS. 


"ſe A R . Y III. 


SECT. 1 


, of the univerſality of the Popiſh religion, the abr; 
9 its [proſe and the SOuY of their faith. Page 
+ 7 


Py * 


SECT. Il 


: of the pretended novelly of the Protefant rel gion. 
223 


8 E C T. II. 


The faith of Proteſtants not io be objected to by the Papiſts 
e rehing on ſalul and uncertain grounds. 229 


8E GT. IV. 


Proteflants juſtified in 1 paratirg from the church s 55 
Rome, and how far 2 do fo, Sc. 233 


SECT. v. 


of the advantages of the Proteſtant religion above 5 
. 0 the church he Rome. 238 


s EC T. t. 


07 the religion of Proteſtants in the Aris and proper 
notion of it, and of the wiſdom of their choice. 243 


CE CT: 


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CON TENTS. PR 


8 E CT. VII. 
of the ordinary arts of Pri in making converts. 
Page 255 
8 E 0 T. vim. 
of the di Hong arts ah Papiſts i in carrying on db 
I Sy 262 

8 E c iv IX. 


of the ban pretence to miracks,. 269 


SE C T; Xx. 5 
Of the ambition 2 worldly views of 1 the church of 
Rome. Ye 
s E 8 T. XI. 
- of the cruelty, perſecution, and preachery of the durch 
RR Fo x 87s. 
8 E CT. XII. 


Of the Ienity of Proteſtants towards Papifts, and of the 
lau . agar them in ä 279 


8 E c T. XIII. 5 
2 Bat the cruelty, perſecution, and treachery of the ere 4 
I Rome are fairly to be charged on the dotirines of 
that church, and are entirely owing to the influence 
of — docbrines on the minds * men. 287 


APPEN: 


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xx * CONTENTS 


APPENDIX. 


I. Bur A4 IN Cots Donn; Or, A form 


of excommunication and anathema againſt all heretics, 


2 particularly emperors, kings, dukes, and others of 
what dignity ſoever; ſolemnly pronounced every year 
a Rome, on Maundy 1 Je. : Page 303 


i 


IT. The Bull of Pops Pius v. intitled, The dam- 
nation and excommunication of Elizabeth queen of 


England, and her Aaberents, with an addition of 


other e 3 311 


ni. An Ix DVI O ENR „ 15 Pope Clement * 
o Jobn and Joan king and queen of France, and to 
their Aan for « ever. „ 31 16 WM 


& 


Pro- 


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9 7 5 * 3 


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Proteſtant Armour, &c. 


5 A K ＋ I. 
8 E 0 K. 1 
0 Curies Hoy Catholic Church. 


| Quzsrion I; 


7 THAT do vo mean by the church of 
e 


A. I mean a collection of human per- 
ſons reli faith in Chriſt, gathered together 
in ſeveral places of the world by the preaching of 
Chriſt, his apoſtles, and miniſters, for the worſhip 
of the fame Gop ; and united into one corpora · 
g tion 1 or ſociety, whereof Chriſt | is the head. 


<Q " 5h How may this church be called Hh: ? 
NT It may be called Holy, 1. In reference to the = 
vocation by which all the members thereof are 
called and ſeparated from the reſt of the world to 
the ſervice of Gop. 2. In relation to the offices 
appointed, and the powers exerciſed in the church, 

which by their inſtitution and operation are holy. 

DD 3. Be- 


2 PROTESTANT ARMOUR 
3. Becauſe whoſoever is called to profeſs faith in 


Chriſt, is thereby engaged-to-holmeſs-of- life.. 4. 


In regard that the end of God's conſtituting a 
church, was for the purchaſing of a hohy and pe- 


culiar people. 5. In relation to all godly perſons 
contained in it, by a real and infuſed ſanctity, 
which ſhall hereafter be completed and perfected 1 ian 
the world to come; when all the wicked, being 
ſeparated by death from the external communion 
of Chriſt and his ſaints, and having no true inter- 
nal communion with them, ſhall be totally and 
wo finally cut off from the church of. Chriſt ; which 


will then be truly, intirely, Perfectly, and ever 
laſtingly holy. 


0; 8: What, then, are we to look upon Chriſt 
as having wo churches, one in this life, in which 
the good and bad are mingled together; another 1 
in the next, in which there are good only: one in 
which the ſaints are imperfectly holy. another in 


= which they are perfectly ſo? 


A. By no means: for it is one and the ſame 
church which in relation to different times, ad- 
mits, and does not admit the permixtion of the 
wicked, and the imperfection of the godly;: fo 
that there are not two different churches, but two 


different ſtates of. « one and the ſame church. 


Q * What is the Ognification of the a Ca- 


| tholic ? 


a 2 Tim, i ij. 19. | Dy | 4 The | 


i”. 
* 1 3 2 * 
S 5 


— 


AGAINST POPISH DELUSION. 3 
A. The word Catholic lignifies the ſame e as Uni- 


veel. IN 


. Ki Why is the church of Chriſt called the 


Catbolic Church 2 


A. Chiefly becauſe it embraces all ſorts of per- 


ſons, is to be diſſeminated through all nations, an cd 
; eee all ages of the world. 


"= 6. Is the church of Rome the Catholic or 


Univerſal Church? 


A. No: neither that, nor any cher tice 


church can be the Catholic church, any more than 
a part can be the whole, or univerſal and particular 
mean che lame NT" 


0. "3: But may not a particular church be ſtiled 


: Catholic, as it is a part of the Catholic church? 


A. It may; provided it be, indeed, 3 K 


as a part only of the Catholic church; without any 
univerſal pre- eminence, authority, or Juriſdiction N 
: over other particular churches. 


Qs 8. What does the Church of Rome arrogate 


d herſelf, in ſtiling herſelf Catholic or Univerſal? 


A. The univerſal primacy, precedency, head- 5 


. ſhip, and ſovereignty over all other churches. And, 
in like manner as Gop is called univerſal Lord, 
becauſe all things are under his dominion; fo the 


church of Rame ſtiles herſelf catholic or univerſal, | 
Ha as 


— 


4 PROTESTANT ARMOUR 


as alone having all other churches ſubje& to her, 
Accordingly, ſhe expreſsly declares herſelf to be 
the mother and miſtreſs of them all. 


= 9. Is ſhe not, then, really the mother of all | 
19 other churches? 
A. No. - The church of Jeruſalem was evi-⸗ 
: dently the firſt Chriſtian church, and therefore, the 
mother of all others: and, accordingly, ſhe is ſo. 
ſtiled in the ſynodical epiſtle of the ſecond general 
council of NONE: . 5 


0.1 10. | What fay you to the church of Rome's 


pretending to be miſtreſs of all other churches ? 


A. I fay that ſhe has no ground for ſo doing, 


1 unleſs perhaps ſhe thinks that title due to her, Py 
merely becauſe Rome was once an imperial city. 
But, even this will not anſwer her end : for, upon 
this footing, the church of Conſtantinople might 
as well have been tiled fo. . And, in fact, it was 
decreed, in the fourth general council of Calcedon, 
that the church of Conſtantinople ſhould have 
equal privileges with that of Rome, becauſe ſhe 
; was an en e 52 


"1. 11. What is requiſite to prove the Papiſts 
claim, or to ſhew that the church of Rome is the 
Catholic church, that is, the whole ſociety of all 
true Chriſtians 1 in the world ? 425 


A. A plain 


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AGAINST POPISH DELUSION 5 


A. A plain conſtitution of our Saviour ; where- 


by St. Peter and his ſucceſſors at Rome are made 
the ſupreme head and paſtors of the whole Chriſtian 


church. This, however, they can produce no evi- 


5 dence of, neither in the Goſpel, the Acts, n nor the 5 
Hr of the apoſtles, - 


4 12. But would it not be ſufficient to prove 


the claim of the church of Rome, if it were made 
appear that St. Peter preſided there, after having 
been conſtituted ſupreme head of the whole Chri- 

ſtian church by our Saviour? 


A. No: this would prove too much. For, nen 


hence it would follow, that at Antioch, where he 
was firſt and unqueſtionably biſhop, he muſt likewiſe 
have been the ſupreme head and paſtor of the 
whole Chriſtian church; and then the ſtile muſt 
= have been the Antiochian Catholic church, as it is 
now the Roman Catbolic. But no footſteps of ſuch | 


a ſtile can be found in eccleſiaſtical hiſtory ; neither 
will the Romaniſts compliment the church of An- 


tioch Wich ſuch a title. 


Q 13. If | deed as church of Rome were the 


Catholic church, might we not expect to find ex- 
preſs mention made of the Roman Catholic church 
in the ancient creeds of the Chriſtian church? 


A. Undoubtedly : for if it be true that the Ro. 
man church is the Catholic, it was always ſo from 
the arlt, and of the greateſt importance to the ſal- 


vation 


6 - PROTESTANT ARMOUR 
vation of men, and the peace and unity of the 


Chriſtian church that it ſhould be known; and 


yet, in the ancient creeds, we find no mention at 
all of the matter. 


& 14. Was there, then, never ſuch a claim be 
up by any church in the earlieſt ages of Chriſtia- 


- nity ! ? 


A. No: all ſuch prefurpruous arrogance was 


f intirely unknown in thoſe days. And pope Pius II. 


when a cardinal, expreſsly owned, that, before the 
| Nicene council, little regard was had to the church = 


of Rome. 


Q. a 5. What are the conſequences of maintain- 


ing the church of Rome to be the Catbolic church? 


bw" The conſequences of this are, 1. That the 
| churches of Aſia and Africa, which were excom- 
municated by the pope of Rome, on account ß 
their differing with him concerning the time of 


keeping Eaſter, and the affair of rebaptizing he- 


retics, by being turned out of the communion of * 


the Roman church, were alſo cut off from the Ca- 


_ tholic church, and from a poſſibility of ſalvation. 
2. That all Chriſtians in the world, who do not yield 
ſubjection to the biſhop of Rome, and acknowledge 
his ſupremacy, are no true parts of the Catholic 
church, nor in a ſtate of ſalvation. 3. That as 1 
| baptiſm, | if good, makes the en baptized mem- 5 1 


Þ . 28 8. 
bers 


AGAINST POPISH' DELUSION. 7 


bers of the Catholic church, the church of Rome 
ought not, as ſhe does, to allow the baptiſm of he- 
retics, and of thoſe who are out of the communion 
of their church, to be valid. 


Q. 16. What uſe does the church. of Rome 


make of this ner boaſted ah and' catholi- 
ciſm? 


A. A very tyrannical one. For, ſhe requires all 
perſons to receive and believe the doctrines ſhe pro- 
poſes to be received and believed upon her ſole - 


authority, and under Leone of damnation, | 


Q 17. Well; and do you not ve profeſs to Pelieve : 


ide Holy Catholic Church? 


A. Yes: but I am not therefore bound to be- 


ſluieve all the doctrines and tenets of the church of 


Rome (nor indeed any other particular church ) | 
which is neither catholic, nor peculiarly 20% . 


Q. 18. What then, do you mean, when you fay, 


I believe the Holy Catholic Church? 


A. I mean three things: 1. That I am fully 


perſuaded that Chriſt by his preaching, and by that 


of his apoſtles, did gather unto himſelf a church 
or ſociety, conſiſting of many thouſands of be- 


== lieving perſons, and numerous congregations, to 


which he added daily, and will ſucceſſively and 
daily add, to the end of the world, ſuch as ſhall 
be ſaved; ſo that, by virtue of his all - ſufficient 
word and promiſe, l : am afſured, that there was, 


_ hath - 


6 © PROTESTANT ARMOUR 
vation of men, and the peace and unity of the 


Chriſtian church that it ſhould be known; and 
yet, in the ancient creeds, we find no mention at 


all or the matter. 


Q. 14. Was chere, then, never ſuch a claim ſet 
up by any church in the earlieſt g of Chriſtia- 4 


nity ? 4 


intirely unknown in thoſe days. And pope Pius II. 


when a cardinal, expreſsly owned, that, before the 
Nicene council, little regard was had to the : church | 


of Rome * > 


0 I 5. What are the conſequences of maintain- 


| ing the church of Rome to be the Catholic church? 


1 A. The conſequences af this are, 1. That the 
churches of Aſia and Africa, which were excom- 
municated by the pope of Rome, on account of 


their differing with him concerning the time of 
keeping Eaſter, and the affair of rebaptizing he- 
retics, by being turned out of the communion of 
the Roman church, were alſo cut off from the Ca- 


tpolic church, and from a poſſibility of ſalvation. = 
2. That all Chriſtians in the world, who do not yield 
ſubjection to the biſhop of Rome, and acknowledge 


his ſupremacy, are no true parts of the Catholic 


church, nor in a ſtate of ſalvation. 9. That as 
| baptiſm, if good, makes the 6 baptized n mem- 


8 Bok 288. 


A. No: all ſuch preſumptuous arrogance was 


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AGAINST POPISH DELUSION. 7 


bers of the Catholic church, the church & Rome 


ought not, as ſhe does, to allow the baptiſm of he- 
retics, and of thoſe who are out of the communion 


of their church, to be valid. 


Q. 16. What uſe does the church N 


make of this her boaſted rere and catholi- 5 
ciſm? 


A. A very el one. For, me requires al 


perſons to receive and believe the doctrines ſhe pro- 
poſes to be received and believed upon her ſole ; 
authority, and under 50 of damnation. 1 


Q. 17. Well; and do you not vr profes to Lelieve | 


the Holy Catholic Church? 


A. Yes: but I am not therefore bound: to be: 


| lieve all the doctrines and tenets of the church of 


Rome (nor indeed any other particular church) 


which is neither catholic, nor Pry * 


18. What 4 do you mean, when you ſay, 


; 1 . I believe the Holy Catholic Church? 


A. I mean three things : 1. That I am fully 


= | perſuaded that Chriſt by his preaching, and by that 
pf his apoſtles, did gather unto himſelf a church 
or ſociety, conſi iſting of many thouſands of be- 
1 lieving perſons, and numerous congregations, to 
RB which. he added daily, and will ſucceſſively and 
daily add, to the end of the world, ſuch as ſhall | 


be ſaved; fo that, by virtue of his all-ſufficient 


word and promiſe, 1 am aſſured, that there was, 


hath : 


8 PROTESTANT ARMOUR 


| hath been hitherto, now is, and hereafter will be, 
to the end of time, a church of Chriſt one and the 
ſame. 2. That I believe this church to be in ge- 


ticularly, in all the true members of it here, to be 


not like that of the Jews, limited to one people, 
: through all, nations, to be extended to all places, 
dience from all men to the commands of Chriſt, 
and to furniſh us with all graces neceſſary to make 


ing i in the N of God 9. 


* | Pearſon 0 on the Creed, 


neral Holy, in reſpect to the Author, end, infitution, 
and adminiſtration of it; and acknowledge it, par- 


really holy; and in the ſame; hereafter, perfecih and 
completely ſo. 3. That I look upon this church 


confined to one nation; but to be diſſeminated > 


to be propagated to all ages, to contain in it all 
truths neceſſary to be known, to exact abſolute obe- 


our perſons acceptable, and our actions well-pleal- 


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AGAINST POFISH DELUSION. 


8 E C T. II. 
of the ſupreme viſt Ze head of the TY 


QuesT1ON Lt 


HOM does the church of Rome Ache 
ledge for the alone ſupreme viſible head 5 
of Chriſt's church on earth! EF = Oo 
A. The pope or biſhop « of Rome, to whom the 
| requires all men to ſubmit, and whom, for that 
mne ſhe {tiles Univerſal _P. fs 


Q. 2. What other titles of honor does the giye 
bim? ö 
A. She tiles him St. Peter's Socectlor, Chriſt's = 
Vicar, &c. and affirms, that he has ſupreme power 
on earth over the whole church ; whereas in truth no 


ſuch ſucceſſion can be fairly made our; Chriſt left no 


ſuch vicar, gave no ſuch power to St. Peter, nor any 
pre-eminence to him, or a e of the apoſtles. 


Q 3. But do not the Romaniſts endeavour to 
prove that the pope is St. Peter's ſucceſſor, 1. by 

telling us chat Rome was the fixed reſidence of that 
| apoſtle; and 2. by handing down to us a liſt of | 

: popes from him to the preſent Pontif? k 
A. They do; but to very little purpoſe. For, t. 
though there be good evidence that St. Peter was 
biſhop of Antioch, yer ſome of their own authors 
have denied his ever being at t Rome; 5 and others 


Fo cannot 


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10 PROTESTANT ARMOUR 


cannot agree about the time; ſo that it is not very 


certain he was ever biſhop of Rome. Or, ſuppoſ- 


ing he was at Rome, when he wrote his firſt epiſtle, 
it will by no means follow that he had his fixed re- 
ſidence there. And, 2. as to the liſt of popes from 


St. Peter downwards, it deſerves little credit; as 


being drawn up by thoſe who are pai ties, witneſſes, 
and a na in their own cauſe. 8 


; Q 4 ls not there likewiſe ſome uncertainty i in 
: this matter on another account: 
A. Yes. For, as in the fourteenth century, there 
were, for upwards of thirty years ſucceſſively, two 

cotemporary ſucceſſors, and, afterwards, a third 
elected at the council of Piſa, by the cardinals on 

both ſides, which were all ſet aſide by the council 

of Conſtance, there can be but little certainty that 

either the preſent, or any of the former popes is | 
: indeed the true lineal ſucceſſor of St. Peter. 


5 But, ſuppoling a an unint terrupted and un- 
| doubted lineal ſucceſſion from St. Peter down to 
the preſent pope could be made out, and that it ap- 

peared, moreover, that Peter was, indeed, inveſted 
with the ſupremacy, muſt it needs follow that ſuch 
ſupremacy muſt likewiſe be fucceſſi ve, and i not ter- 
minated in his own perſon? 


A. By no means; unleſs it could by” proved 4 


| 3 that whatever pre-eminence St. Peter, or any 
of the immediate apoſtles of dur Lord might en- 
joy, muſt of neceſuty belong tc to every che moſt Mi 
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| AGAINST POPISH D 7LUSION. 11 


remote ſucceſſor; or, that cx ch ſucceſſor, by 


# 


. virtue of Ciniit's ON at Iii vaten, Was, upon his 
ſucceſſion, ta be int eſt al privileges as 
his predeceſſor. . FE Fob 


Q 6. So ches, cough Wet vid allow St. Pe- 


| ter to have been viſhop of on, and to have 
been inveſted wich the ſupremacy, chis would not at 
all prove the ſupremacy of his ſucceſſors over the FR 


whole Chriſtian church? 
A. Certainly it would not. Bur, after al St Peter 


cCeould not give the ſucceedin; biſhops more than he 
| his-ſelf had; which was, at moſt, but a primacy of 
order : and what privileges that ſee might derive 
from this apoſtle, it can hold no longer than its 
> biſhop keeps to the truly apoitolic faith. For 
n he hath nor Peter s inheritance, who :nherits not 
. faith *. . And a ſucceſſion in piety is 
= <« the true ſucceſſion *. a2 2 For he is not apoſto- 
ical who holds the ſeat, but he who embraces the 
X e doctrine and does the ny of an apoſtle, Ke“. = 


65. Did our Saviour encourage any of his 


apoſtles to hope for ſuch ſupremacy ?_ 


A. No: he expreſsly forbids them to affect any 


ſuch ſuperiority, and that under pain of degrada- 
= tion. It ſhall not, ſaith he, be ſo among you <. but 


whoſorver will be b n Jo, let bim " Nour 


N Ab de W TE Die a Gieg: Wa en om. io 


 B Arkanaf. | © Taurin. ap. Wolph. Mem. Lett. Tom. i, F. 21 15. 


„ 7 


12 PROTESTANT ARMOUR 
miniſter; and whoſoever will be chief among you, let 
bim be your ſervant *, 


Q. 8. Yet, when Chriſt ſaid to Peter, Thou art 


Peter, and on this rock I will build my church; was 


not this plainly giving him a e to che 
” other apoſtles? 
A. By no means. The paſſage ne now © quoted refers 


to that confeſſion of St. Peter, whereby he had juſt 
before acknowledged that Jeſus was the Chriſt the Son 
y the living God, which confeſſion, in alluſion to the 
 ſignification of St. Peter's name, our Saviour tiles a 

rock, or firm foundation ; ſo that the meaning of 

the words appears to be this — Thou art Peter; that 


is, a rock, a firm, ſteady, and unſhaken witneſs; and 


on this rock, that is, on this teſtimony or confeſſion 
of thine, as on a rock, or firm foundation, I will 
build my church. As if he had ſaid, This is the 
prime fundamental truth of my religion, upon 
which J ſhall build all my doctrine, and upon this 
foundation ſhall my church and followers be in- 


ſtructed and e. 


5 Q. 9. Do not the Papiſts, however, underſtand 1 
this text, as relating to St. Peter 8 perſon, and not 3 


i jo his confeſſion 2. 
A. Well; ſuppoſing this text to relate. to St. 


Peter, and not to his confeſſion, this will avail 
them nothing towards proving the pope's ſu- 
premacy; becauſe, | 1. it makes no real difference 


Matt. Xx. 27. Ibid. xvi, 18. 


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AGAINST POPISH DELUSION. 13 
at all whether by the rock upon which our Saviour 
promiſes to build his church, be meant the confeſſion 
of St. Peter, or his perſon. For if this rock be the 


| confeſſion of St. Peter, the application of the phraſe to 


him, in ſo particular a manner, muſt needs be with | 


regard to his perſonal firmneſs and ſteadineſs in that 
confeſſion. And if it be the perſon of St. Peter that 


is here tiled a rock, it is ſtill with regard to his firm- 


neſs in that confeſſion. From whence nothing can 
be collected to the advantage of the cauſe of the 


church of Rome. 2. Becauſe 3 as the word rock ſigni- 


fies nothing of authority or dominion, but a fone, 

or firm part in the foundation on which the church 

is built, ſo it is a character in which St. Peter could 

not poſſibly have any ſucceſſors, in any other ſenſe, 

than in that wherein he applies it to all Chriſtians in 

N general, when he ſays, Ye alſo, as lively oo, are built 
f up 4 . bouſe Sc. pane to God ', 


Q. IO. nnn allow Peter a ſu- 
premacy when he gives him the keys of the kingdom 
of heaven, and the power of binding and loojing * 2 

A. No: for, giving him the keys of the king- | 


dom of heaven may mean no more, than that he 
ſhould be the firſt to preach the Goſpel ; that he 


ſhould, as it were, unlock and open the door of 


ſalvation, by proclaiming Jeſus, after his aſcen- 
ſcion, as we find in fact he did k. And as to the | 


| authority of binding and looſing, he beſtowed - it 
alike on all the apoſtles — — Whatſeever Te ſeal tin 4 5 


d 2 Pet, ii. 5. Matt. xvi. 19. | * As ii. 14. 


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7 PROTESTANT ARMOUR | 


on earth, pal be bound in heaven ; and whatſoever 
Je. ſhall Toofe on earth, ſhall be Tooſed in heaven. 


Q. 11, Yet when St. Peter was afterwards re- 
peatedly commanded by our Saviour to feed his 
lambs and his ſheep en, was not this inveſting him 
with full authority to rule over all Chriſtians every- 
where, both ſmall and great, high and low ? 
A. By no means. All that appears to be meant 
by this repeated command is, that St. Peter ſnould 
make amends for his fall, and ſhew the ſincerity of 
his love to his great Lord and Maſter, by being 
remarkably diligent: in preaching the Goſpel, and 
in gathering and feeding the flock of Chriſt. But, 
to conclude from hence, that he was made ruler 
cover the whole Chriſtian world, and that the bi- 
ſhops of Rome, after him, ſhould be inveſted 
with the ſame power and juriſdiction, while there 
is not one ſyllable of any ſuch power, nor any the 
leaſt mention of ſucceſſors in the text, is juſt ſuch 
a wretched inference, as that which the Papiſts 
draw from thoſe words of our Saviour to St. Pe- 


ter — I have prayed for thee, that thy faith fail not": 


when they would hence infer, that St. Peter had . 
promiſe of infallibility; z and that this infallibility 

too mult belong to the popes in all ages as his ſuc- 
ceſſors: whereas it is evident that "ot that was 


meant t by theſe words, was, that St, Peter ſhould = 


3 Matt. 1 8. John XX. 23. m N TER 


AGAINST POPISH DELUSION. 15 
not utterly fall from Chriſt, notwithſtanding his 
future denial | of him. 

Q. 12. Did ever any of the apoſtles acknow- 
ledge» any ſuperiority in St. Peter ? 4 
A. No: nor did St. Peter his- ſelf ever once J 
lay claim to any. Nay, St. Paul was ſo far from 
acknowledging any ſuch ſuperiority in any of the 
apoſtles, that "peaking of himſelf he avers, that 
he was in nothing behind the very chiefe . apoſtles * 2. 


And, with reſpect to St. Peter, he declares that he 
had not ſcrupled to cenſure his conduct, and to 


rebuke him before all — I withſtood him, ſays he, 
to his face, becauſe he was to be blamed” : which he 
certainly would not have done, had he thought 
him his ſuperior. 


Q. I 3. What was St. Cyprian 8 judgment in \ this 
matter? 
A. In his epiſtle concerning the Unity of the 
Church, he delivers it thus: * The other apoſtles 
ate the ſame St. Peter was, endowed with an 
* _ ſhare of honor and Rn” 15 


"bh" 14. Well; all this, indeed; wy be allowed 
to be very convincing. But, theſe ſeveral particu- 
lars apart, is there any one argument ſufficient to 
determine this whole controverſy ? FR» 


5 2 Cor 1 Galat. ii. 14. ” e yo 


A. Yes, 


D — —— a” es ES 
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16 PROTESTANT ARMOUR 
A. Yes, the following one. If, as the Papiſts 


i have it, St. Peter had been appointed ſove- 


reign of the church, it ſeems that it ſhould have 


been requiſite that he ſhould have outlived all the 
other apoſtles: for, otherwiſe, the church muſt 
have remained without a head, or there muſt have 
been an inextricable controverſy who that head © 
was? St. Peter died long before St. John, and 
perhaps befote divers othirs of the apoſtles; now, 
if after his deceaſe, the church remained without 
a bead, it might have been without one before, as 
well as after; and our adverſaries Joſe the main 
ground of their pretence. — If one of the apoſtles | 
became head, ſeveral unanſwerable queſtions pre- 
ſent themſelves to be reſolved ; as, Which of them 
it was? Upon what ground did he aſſume the head- 
, ſhip ? Who ever acknowledged any ſuch ? Or, Where 
is there any report about it? If any other perſon, 
not an apoſtle, was made head, ſuppoſe the pope, 
who alone pretended thereto, then did St. John 
and the other apoſtles become ſubject to one in 
degree inferior to them : but, if ſo, what becomes 


of St. Paul's firſt apoſtles, ſecondarily prophets, thirdly 


teachers a? What do all the apoſtolical privileges 
come to, when St. John muſt be at the conimand 


of Linus, Cletus, and N know r not t whom ? 


i Truly this arginent alone ſeems abun- 
dantly ſufficient to overthrow the doctrine of the 


1 1 Cor. xi;-28.-. 


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AGAINST POBISH DELUSION. 17 


| pope? s ſupremacy. Have you, however, any thing 
farther to obſerve concerning this — ſu- 


preme vilible head of the church ? _ 
A. Yes: 1 obſerve; in general, 1. That Scrip- 


ture makes no mention of any ſuch viſible head, 
to whom we are, at all times, bound to ſubmit. 
2. That it is abſurd to require any ſuch univerſal 
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times, who this pope or ſupreme viſible head of 


the church is : as for inſtance, when the Chriſtian 
world was divided about it, and there were two or 


three equally pretending to the ſee of Rome. 
3. That to ſubject mankind, in its moſt impor- 
tant and eternal concerns, to the fallible deciſions 
of any one man, or ſet of men, is not only inju- 
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8 E Cc T III. 
* the infallbility of the cared of Rome. . 


Qvrsriox 1. 


is infallible, and cannot err? 


A. They do: but as they found their belief of : 
this, upon the preſumption that theirs is the catho- 
lic church, and as that preſumption has already 
been ſufficiently refuted *, their pretence to infal- 
libility muſt and fall to the "”— 


0 8. However, do they not ſay, that the 


: church muſt needs be infallible, in order to Pre- 
vent hereſies and determine controverſies? 
A. Whatever they may ſay, infallibility | is not 
py certain remedy againſt hereſy ; for we are ex- 
preſsly told that there muſt be bergſies, that they 
| which are approved may be made manifeſt *. But, 
now, if there muſt be hereſies, either the church 
| muſt not be infallible, or infallibility in the church 
is no certain remedy againſt them. Neither, in- 
deed, is it neceſſary that all controverſies in reli- 
gion ſhould either be prevented or decided; other- 
_ wiſe the church of Rome, which pretends to be 
infallible, has not done her duty; there being 
many controverſies in that church which {till re. A 


„See Se, I, tn 1 Cor. xi. 19. 


Jo not the Romaniſts pretend that their church 3 


main 


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' AGAINST POPISH DELUSION. 19 


main undecided, and many differences in their 


* commentaries upon Scripture about the ſenſe of ſe- 


veral texts, concerning which they are by no means 
— 


1 3. But 1s not infallible ſecurity neceſſary to 


| divine faith? ? 


Mc The only faith which” we are concerned 


about, is ſaving faith, or that which will fave us; 


call it divine, or what you will : but ſuch a faith 
may be had, without infallible ſecurity. Who- 
ever is ſo aſſured of the authority and ſenſe of 
Scripture, as to believe the doctrine of it, and to 
live accordingly, ſhall undoubtedly be ſaved. But, 


ſurely, that belief which will ſave a man hath the 
true nature of faith, and of faving faith too, 
; though it be not infallible, 2 


Q. 4. So then infallibility is not neceſſary to 


the true nature of that aſſent we call faith? 


A. By no means: becauſe faith admits of de- 
grees, but infallibility of none. The Scripture men- 


tions a weak and a ſtrong faith; but it would be 


ſtrange nonſenſe to talk of a ſtrong and e in⸗ 
— 


Q. 5. What, then, can we have no infallible ſe- 


eurity of the authority and ſenſe of Scripture ? 


A. So far as is needful to ſalvation, we may 


have a certain aſſurance of both ; that is, ſuch an 


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aſſurance as will not afford the leaſt doubt to 
any conſiderate man : and ſuch as none but an ob- 


ſtinate man or a fool can reſiſt. But, in an or- 

dinary way, and without a miracle and particular 
revelation, we can have no infallible ſecurity of 
either. 


Q. 6. How fo? 


A. Becauſe, without a particular eee in 
| theſe matters, we mult intirely depend upon the 
teſtimony and judgment of man, which muſt, in 
their own e be ever fallible. 


. 7. But do n not the Papiſts inſiſt chat 91 God : 
4 had not ſeemed to be diſcreet,” unleſs he had 
1 provided for the aſſurance of faith, and for the 
peace and unity of his church, by beſtowing in- 
fallibility on her; or, appointing ſome infallible 
judge on earth, in matters of faith? 
A. They are, indeed, guilty of this inſolent 
preſumption: ; to refute which, let it be farther ob- 
ſerved, that an infallible judge, if there were one, 
would be no certain way to put an end to contro- 
verſies, and to preſerve unity in the church, unleſs 
men were infallibly certain that there is ſuch a 
judge, and who he is. Even now, there are two 
controverſies actually on foot; one between us and 
the Papiſts, Whether there be an infallible judge? 
and the other among the Papiſts themſelves, Who 


this infallible judge i is ? Which could never yet he 
decided; 


ho] 


AGAINST POPISH DELUSION. 27 


decided; and yet, till it be decided, infallibility, if 
they had it, would be of no ule to them for the 


| putting an 2 to controverlics, 


Q.8. Are ohay not, then, after all, agreed among 15 
themſelves where and with whom to 1008 this 1 in- 
8 fallibility ? * 
A. By no means. Some of dem a. the pope 
by himſelf is infallible; ſome, that a general council 
without the pope, is ſo; others place infallibility 
in the pope and council together; ſome again, in the | 
couſent of the univerſal church; whilſt others deny 
the infallibility of the preſent church, and only 7 


make the tradition of 1. ages infallible. 


0s Bur is it not neceſſary to o the Sd vi- 
Gbility of Chriſt's church, that the whole Chriſtian : 
church ſhould be free from errors ? 


A. No; it is not neceſſary to the perpetual v vi- 


; 4 mn 


— — 0 


ſibility of Chriſt's church that any part of it ſhould 
be free from all errors and corruptions. The very 
churches planted by the apoſtles in the primitive 
times were not ſo, St. Paul reproves ſeveral doc- 
trines and practices in the church of Corinth, of 
Coloſſe, and of Galatia ; and the Spirit of God ſe- 
veral things in the ſeven churches of Aſia : and, 
yet, all theſe were true parts and members of the 
_ catholic church of Chriſt notwithſtanding ; ; becauſe 


they all agreed in the x main and eflcatial doctrines 
of Chriſtianity, 


22 * PROTESTANT ARMOUR 
Q. 10. But do not thoſe of the church of Rome 
aſſert, that the definitions of general councils give 
us an infallible interpretation of Scripture? 
A. They do: but, ſuppoſing what they ſay to 
be true, which it is not, the differences about the 
meaning of ſuch definitions muſt make as great 
difficulties and uncertainties in faith, as the dif- 
ferences about the . of W itſelf. 


2 11. Well, but the people: have the living 5 
voice of particular paſtors to explain the definitions 
2 of councils to them ? a 3 
A. Yes; but this does: nüt mend the matter: 
1. Becauſe we ſee that particular paſtors differ in 


their explications; witneſs the biſhop of Condom's 3 


expoſition of the catholic faith, and of the defini- b 
tions of the council of Trent, which is, in many 
material points, very different from that of Bel- 
larmine and many other famous doctors of that 
church. Witneſs alſo the many differences between 


Ambroſius, Catharinus and Dominicus Aſoto about 


the definitions of that council, in which they were 


both preſent, and heard the debates, and bore a 8 


great part in them. 2. Becauſe particular paſtors 
have no authority to explain the definitions of ge- 


neral councils; the council of Trent having, by 
expreſs decree, reſerved to the pope, and to him 


only, the power to explain the definitions of the 
council, if any difference ariſe about the meaning = 
of them. | 3 


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AGAINST POPISH DELUSION 23 
Q. 12. But what dependance can we have on the 


pope's infallibility in ſuch matters? 
A. You yourſelf may judge, when you have : 


* conſidered,. that, by the confeſſion of the Ro- 
maniſts themſelves, many of their popes have been 


heretical ; as Zepherinus, a Montanift ; Marcelli- 
nus, an idolater ; Liberius, an Arian ; Felix II. an 


Arian; Anaſtaſius II. a Neſtorian ; Honorius, a 
M-onothelite, &c. and not a few contradictory to 
each other in their decrees; as Innocent III. to 
Julius I. The council of Trent to Gregory III. 
John XXIII. to Nicolas III. Gregory I. to 2 
gius II. Leo VIII. to Adrian III. Nicolas I. to 


Zacharias. The council of Conſtance to Gels 


ſius II. &c. &c. 


-Q: I 3. But, fince our r Saviour has promiſed that 


the gates of hell ſhall not prevail againſt his church, 
does it not follow that ſhe is infallible and cannot 
err; for, if ſhe were to err, the gates of hell 

would prevail againſt her? 


A. That the gates of hell ſhall never prevail ” 
againſt the church of Chriſt, ſo as to overthrow 


and extirpate it, is granted; but this will never 
prove that the church muſt be infallible ; becauſe, 


as a particular church may hold ſome error, and 
yet continue a true member of the univerſal 


church, there is no reaſon why the univerſal church 
herſelf may not hold the ſame | error, and yet re- 


u Matth. xvi. 18. 5 
main 


44 PROTESTANT ARMOUR 


main the true univerſal. Neither can it be prov ved. 
that every error is one of the gates of hell, On 


the contratyz the church may err, and yet conti- 


nue ſtill a true church, and bring forth children 


unto God, and ſend ſouls to ER. 


© 14. However, did not os Saviour promiſe : 
his diſciples that the Spirit of truth ſhould guide 


them into all truth? 


A. Our Lord promiſed the Holy Spirit to the 
apoſtles for the benefit of the church, that they 
might be enabled to inſtruct it in all thoſe truths 


which, at the time he was ſpeaking, they were not 
able to bear; but it does not hence follow, that 


any other perſons, in ſucceeding ages, ſhould have 
the ſame immediate and extraordinary aſſiſtance of 
the Holy Ghoſt, as the apoſtles had. Nay, ſup- | 
poſing that the guidance here promiſed, was pro- 
miſed to the church for every ſucceeding age, this ; 


does not prove that the church may not ſtart 
| aſide, and fall into ſome error contrary to the guid- 
ance and direction of the Spirit; unleſs, indeed; 


ſuch guidance be, not only ſufficient, but irreſiſta- 
ble; which can never be made appear, and is in- 
conſiſtent with the Romaniſts doctrine of n. 


in believing. 


g (18. Vet, when our Saviour ſaid to his dilci- 


1 1 will pray the Furs. and he . give you. 


*. John xvi. 12, 13. 5 
another 


— TSS ES 


S ; ** > ROS 
77... „ SE De RY 


AGAINST POPISH DELUSION. + 2, 


another comforter, that he may abide with you for ever v, 
was not this plainly declaring that this ſame Spirit 


of truth ſhould continue with the church in every 


ſucceeding age, and, conſequently, that the church 


ſhould always be infallible; unleſs WE ſhould ſay, 


it would abide with it in vain ? 


A. We thankfully acknowledge that the Holy 


Ghoſt doth, and ſhall ever remain with the church, 
and with every true member of it, in order to 


enlighten, ſtrengthen | and comfort thoſe who are 


* ſuch; yer, not fo, that every or any true member 
or miniſter thereof ſhall have all the ſame privi- 
leges which the apoſtles had for the converſion of 


the world, or be infallible as they were; this be- 
ing found to be * falſe in fa 4. EE 


Q 16. But do not the Romande 4 0 Hole 


6 the ſame infallible aſſiſtance which the apoſtles had, 
is neceſſary in every ſucceeding age, for the perpe- 
tuity of the church, and jor the right government 


of it, &c, ? 

A. If this be ſo, it muſt be equally neceſſary 
we ſhould have been acquainted which that church 
or ſociety is, which was to be thus infallible ; other- 


wiſe we cannot know where to have recourſe for 
the government of the church and the deciſion of 


controverſies in matters of difficulty. But now, 


it is evident that God hath no where in Scripture | 


„ John xiv. 16. 


5 declared 


26 PROTESTANT ARMOUR 
declared this; much Jeſs that the church of Rome 

has this infallibility annexed to her, or that ſhe | is, 
* the catholic church. 5 


Q. 19. 11 you any thing to obſerve upon the 
Romaniſts attempting to prove the infallibility of 5 
their church from Scripture? . 
A. In general, I obſerve that it is impoiBible, 
according to the principles of the church of Rome, 
that its infallibility ſhould be proved from Scrip- 
ture; becauſe, according to her principles, we 
cannot know either which are the true books of 
Scripture, or, what is the ſenſe of Scripture, but 
from the authority and infallible declaration of that 
church. And, if fo, then the infallibility of the 
church muſt be known and proved, before we can 
either know the Scriptures or the ſenſe of them. 1 
Now that, whoſe reality and meaning cannot be 
known, without previouſly proving the thing in 
queſtion, can never be brought as a proof of that 


thing. 


0 18. Well, but, after all, will you not allow 
| at leaſt, that the Volkles, while alive, were infal- 
| lible in matters of faith ? : 
A. That the apoſtles, after the 4 of the 
Holy Ghoſt were infallible in- all things abſolutely 2 
neceſſary to ſalvation is granted : but yet, it is re- ; | 
markable, notwithſtanding this, that their deciſions 
did not prevent diſputes ariſing and continuing in 
the church, even in matters of moment. 


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AGAINST POPISH DELUSION. 27 


reaſon have we to ſuppoſe that infallibility, or an 


” infallible judge, would at any time be an effectual 
means to put an end to controverſy. 


Q 19. But, pray, if Chriſt his left no infal- : 


lible judge in the church to determine controver- 
ſies, and to point out truth from falſehood, in mat- 
"7 ters of faith and practice; how can we be ſecured 
from dangerous and fatal errors in religion? 


A. We have ample proviſion far our ſecurity, 


inaſmuch as, 1. God has given us an infallible rule 
in Scripture : 2. as he has afforded us ſufficient 
means of inſtruction to help us to underſtand this 


rule: and, 3. as he has given us an infallible pro- 
miſe of ſecurity from all fatal errors and miſtakes, 


if with an honeſt mind and due diligence we ap- 
© i ply ourſelves to the ſtudy of it; and, "I far as our 
5 f | ſeveral callings and reſpective circumſtances per- 
mit, make uſe of the means of inſtruction which 
he has au for chat purpoſe, 


. 20. Muſt not this Ga extremely reaſona- 
ble, as it is utterly inconceivable that a total ex- 


emption from all error ſhould be made the neceſ- 


ſary condition of. ſalvation to to  imperiect” and i 


ſhort- ſighted a creature as man? 


A. It muſt: and accordingly i it is a moſt u Wd 
doubted truth, that integrity and uprightneſs of 


= heart, and a ſincere deſire of knowing and obey- 
3 — che divine will, are the only requilites, on our 


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28 PROTESTANT ARMOUR 


part, to intitle us to the favor of God. — How- 
ever, in the mean time, to prevent, as far as poſ- 


ſible, our being drawn aſide to any dangerous 
errors or miſtakes, we ſhould remember to ſtick 
cloſe to our rule; to refer the church to the Scrip- 
ture, and not Scripture to the church; and to be- 
ware of being led by the imperious and arbitrary 
deciſions of any man, or ſet of men, to receive 
any doctrine for divine, which is not ſupported by 
the ſuifrage of thoſe, who, we have all the reaſon 
in the world to believe, were extraordinarily and 
— divinely inſpired. ns 


Q 21. But what muſt thoſe perſons do, wWbooõ 
are of a very low and mean capacity of under- 
ſtanding, and either by reaſon of the weakneſs of 
their faculties, or other diſadvantages which they 
8 lie \ under, are in little or no 1 of improv- 
: ing themſelves ? 
A. Such are always to be conſidered in the con- 
5 dition of children and learners, and, therefore, 
muſt of neceſſity, in things which ate not plain and 
obvious to the meaneſt capacities, truſt and rely 
upon the judgment of others. And it is really 
much wiſer and ſafer for them ſo to do, than to 
depend upon their own judgments, and to lean to 
their own underſtandings; and ſuch perſons, if - 
they be modeſt and humble, and pray earneſtly to 
God for his aſſiſtance and direction, and are care- 
ful to practiſe what they know, and to live up to 
the 


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AGAINST POPISH DELUSION. 29 

the beſt light and knowledge which they have, 
ſhall not miſcarry merely for want of thoſe farther 
degrees of knowledge which they had no capacity | 
or opportunity to attain z becauſe their ignorance 
is unavoidable : and God will require no more of 
them than he hath given them, and will not call 
them to account for the improvement of thoſe ta- 
lents, which he never committed to them, 


1 Q.2 22. Yet muſt not ſuch ben be lable to 
nn be led into numberleſs errors and miſtakes ? 5 
A. What then? ſo long as they do not give 
into them through the impulſe” of any diſorderly 
paſſion or undue affection, through any obſtinacy, 
perverſeneſs, or ſelf-conceit, there can no harm 
haappen unto them. And if, at any time, they be 
bi * led into any dangerous error, by the negligence or 
= ill conduct of thoſe, under whoſe care and inſtruc- 
I tion the providence of God permitted them to be 
plwkhaced, God will not impute it to them as a fault; 
2X becauſe in the circumſtances in which they were, 
they took the beſt and wiſeſt courſe they could, to 
come to the knowledge of the truth, by being 
= willing to learn what they could of thoſe whom 
they took to be wiſer than themſelves, 


1 23. 8 is it not, in the mean time, 
| the duty of every man, ſo far as he is able, to 
examine the reaſons and grounds of his religion, 
and to ſee, as far as may be, that what he has 
5 been 


3% PROTE3TANT ARMOUR 


been taught to believe, with reſpect to the concerns 
of his eternal falvation, be indeed founded upon 


truth, and intirely conſonant to it? 


A. Undoubtedly : and, therefore, it is but right, 

that every man ſhould be allowed to examine his 
religion as far as he can, and to make uſe of all 
the beſt light he can get, to diſcover the true and 
right way. For, if a man is not to examine his 
religion, but to take it as it is, then he i is likewiſe 
to remain in the religion he firſt lights upon, whe- 


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ther by choice, or the chance of his education. 


For no one ought to change but upon reaſon; 
and reaſon he can have none, unleſs he be allowed 
to examine his religion and to compare it with 
that of others; that, by the compariſon, he may 
diſcern which is beſt, and 9 in ran to be 


preferred i in his choice. 


AGAINST POPISH DELUSION. 31 


„„ 3 2 
Of the ſufficiency and perfefion of Scripture. 


5 Is 

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KH . Qurs rox 1. e 
2 o dad, in the laſt ſection, that we ought 
Y to refer the church to the Scripture ; does 
4 74 then the Scripture contain a fu »fficient rule of fait? 
A. The Scripture contains not only a ſufficient, but 

a perfect rule both of faith and practice, inaſmuch 
as it contains every thing neceſſary to be believed 
and obſerved by us, and is, moreover, in all ſuch 
inſtances, plain and eaſy to be underſtood; giving 
light and underſtanding to the fimple *, and being able | 
to make men * unto — 33 5 


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= 6. 2. But do not the Papiſts abies that cs 0 
| 4 are many paſſages in Scripture very obſcure and 
> hard to be underſtood, and that therefore it cannot 
be a perfect rule, whoſe. eſſential properties are 
clearnefs and preciſion ? + 
A. Yes: but granting that there 2 are ſuch, this 
does not detract from its perfection as a rule. For 
* what if, in order to ſecure the attention of the 
. learned, and to keep up the veneration of thoſe 
węho would be tempted to neglect what they could 
eaſily and fully underſtand, there be many difficult 
texts, many myſterious points in holy writ, it does 


8 wa, 
Te it NY ne LIES; 
EE RS 


* pfal. exix. 130. 7 2 Tim. i. 15. 


not 


22 PROTESTANT ARMOUR 
not thence follow that it is not a perfect rule of 


duty; when, at the ſame time, it evidently con- | 
tains all things neceſſary to falvat: on, ſet down 1 in 0 


the plaineſ manner. 


. So, then, if we do but attend to bet is 
plainly jaid down in Scripture, we cannot fail of 
being furniſhed with a Paas rule of doctrine and 


| duty? 


A. We cannot. — But if men will ook over 


what is plain and eaſy to be underſtood, and with 


little or no regard to it, will buſy themſelves in 
thoſe things which are more difficult, they will not 


only be liable to miſtake their rule, but be in dan- 
ger of running counter to it, and of building hay 


"ang fobble upon the rich and — foundation of 


5 goſpel truth. 


Q 4. But as we are told, that All Scripture is 


- giver by inſpiration of God, and is profitable for doc- 


trine, for reproof, for correction, for inſiruction in 


righteouſneſs * : would it not therefore ſeem that we 


are bound to look upon the whole Scripture as our 

rule, and conſequently are obliged to attend to the 
more ohſcure, as well as to the Mus parts of it ? 

A. That oll Scripture is given by inſpiration, Ge. 
5 that the man of God may be perfect, thoroughly fur- 


. r:i/hed unto all good works *, is granted. But it does 
not hence follow, that we are 10 to look upon the 


who: 


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AGAINST POPISH DELUSION. 37 


whole Scripture as our rule, as to be obliged to 
give conſtantly an equal degree of attention to 


every part of it, or to have the ſame clear and 
diſtin knowledge and belief of the more abfiruſe, 


as we have of the plainer matters contained in it. 
It is enough that we explicitly believe whatever is 
explicitly revealed; and as to the obſcure places of 
Scripture, .that we implicit believe that the ſenſe of 
| them, whatever it 1s, which was intended by God, 
is true. 


8 38. Vet, as we are e bound to underſtand the 
will of God, as far as we are able, is it not con- 


ſequently our duty to enquire after the meaning of 


thoſe paſſages in Scripture, which are of a darker 


and more doubtful import ? £ 


A. Though we are certainly bound to ſtudy 


and underſtand the will of God, ſo far as we are 
able, yet, how far we are obliged to enquire into 
the meaning of the more difficult paſſages in holy 


writ, depends upon various circumſtances of leiſure, | 
opportunity, and capacity. — One, for inſtance, 
who cannot read, an illiterate labourer, or he whoſe 


time is almoſt intirely taken up with the neceſſary 
duties of his ſecular calling, cannot be ſuppoſed 
to be obliged to an equally aſſiduous ſearch after 
theſe things, with one of greater leiſure, qualifica- | 
tions and abilities, or whoſe profeſſion leads him 
more particularly to the ſtudy of theſe matters. 
Nay, it would be fooliſh and ridiculous in ſuch 


| cs perſons. 


34 PROTESTANT ARMOUR 


| perſons to attempt it. In the mean time, this does 
not prevent the Scripture from furniſhing both 
learned and unlearned, the man of buſineſs as well 


f as the man of leiſure, with a ſufficient and perfect 
Tule of faith and practice. 


; Q 6. Ought not the people, however, to con- 
ſult their paſtors in thoſe difficultics which hey 
meet with in holy writ? 

A. Undoubtedly they ought : and they ſhould, : 
| moreover, pay a modeſt deference to their judg- 


ments in theſe things. But, at the ſame time, they 3 


ſhould take care not to admit any thing for truth, 
which appears manifeſtly to contradict the plainer 

doctrines and precepts of Scripture ; I if, at | leaſt, ; 
> oy would One their rule entire. 3 


- Q. Allowing this, who, after all, is to judge 


of the ſenſe of Scripture, and to determine what 


1s contrary to the perfect rule of faith? 
Abs: Every man, according to his beſt abilities, 

is to judge for himſelf with a judgment of diſcre- | 
tion, under an awful ſenſe of his being to anſwer, 
in his own perſon, for all ſuch miſtakes as pro- 


ceed from levity, inattention, or inſincerity, and = 


oy obſtinate Prejudice and undue affection. 


Q. 8. But is not this ſubjecting the ae = 
to the ien of private ſpirit, whereas St. Pe- 4 
| ter 


AGAINST POPISH DELUSION. 35 
ter tells us, that 10 prophecy of the Scripture is of 
any private interpretation? 

A. When St. Peter ſays, that 15 prophecy of the 
Scripture is of any private interpretation, his mean- 
ing appears to be, that no prophecy of Scripture 
is of mere human original, or the explication of 
= of any man's own private ſentiments. This is evi- 

dent from what follows; for, ſays the apoſtle, the 
' prophecy came not, in old time, by the will of man, 
but holy men of God ſpake as they were moved by the 
Holy Ghoſt *. — But be this as it may. — If by x 
| private ſpirit is meant a mere perſuaſion, conceit, or 
fancy, a judgment formed upon no proof, or ra- 
tional evidence, t that this or that is the true mean- 
ing of ſuch or ſuch a Scripture, then indeed it is 
granted, that, in this ſenſe, no prophecy of Scripture is 
= of any private interpretation, — But if by private ſpi- 
3 ritt be meant every man's particular reaſan proceed- £ 
= ing upon proots in ſupport of its judgment, this is 
: 9 the only touchſtone by which we can diſcern the 
maeaning of Scripture, the mind of the ſpirit; and is 
5 3 ſo far from being a thing of a private nature, that it 
- = is the raoſt public and certain criterion poſſible, being 
nm * to all men's trial and examination. 


d I 9. Well; but when you ſay _ every man is 
_ = ro Judge for himſelf, is not this ſetting up as many 


judges in religion, as chere a are men and women in 
N the world! * 


2 2 Pet. i 8 20. 1 Ibid. ver. 217 


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36 PROTESTANT ARMOUR 
A. And what then ? Do not the Romaniſts the 
ſame? Do not the men and women of their com- 
munion judge their religion to be true before 
they believe it, as well as the men and women of 
other religions? And though it may be ſaid, that 


the Romaniſts believe their religion to be the truth, 
not becauſe they think it agreeable to Scripture, but 
becauſe their church tells them ſo; yet certainly 


they believe the church, becauſe their own reaſon, 


however blinded and miſled ; in the affair, tells them 
it ought to be believed. Upon the whole, the dif- 
ie between a Papiſt and a Proteſtant, in this 


matter, is not that the one judges, and the other 


docs not judge ; but the one judges his guide to be 


infallible, ai other bis way ee de w. 


Qn 10. By whthn are we „ taht t to ir men to : 


the uſe. of their own judgment in theſe affairs! 2 


A. It is the doctrine of common ſenſe, and is 
taught by St. Paul, where he ſays, Prove all things: 
Hold ſaſt that which is good © : by St. John, in theſe 

words, Believe not every ſpirit, but try the ſpirits, 
whether they are of God d by St. Peter in theſe, 
Be ready always to give an anſwer to every man that 


afketh you a reaſon of the hope that is in you ©: and 


by our Saviour himſelf — If the bind lead the 
Bind, both ſhall fall into the dib f. and, Why even 


| even of ani Judge ye not what i is right 89 


3 Theſf. „ 4 1 Jobn i iv. 55 5 1 Pet. i 11, 15. | 


Matt. xv. 14. Luke xii. 57. 


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AGAINST POPISH DELUSION. 37 
Q. 11. But as the plaineſt words are not free 
from all poſſible ambiguity, and are capable of 
having a different meaning applied to them from 
that which they were at firſt intended to convey; 


how can the Scripture be a perfe rule, or indeed 
any certain rule at all; ſince no written words can 


3 themſelves, and we do not allow of any in 


fallible interpreter? 
A. Though all words are liable to hve: a dif- 

n ſenſe put upon them from that which the 
writer or ſpeaker intended, and to be miſunder- 
ſtood or perverted, through the ignorance, paſſion, 
prejudice, or fancifulneſs of the reader or hearer, 
this does not ar all detra& from the perfection 

of a written rule, but is rather an argument for 


our making ule of a good degree of attention, 


and an honeſt impartiality, in order to underſtand 
its true meaning. Language, whatever imperfec- 
tion may attend it, is yet determinate enough in 


general, to be capable of being underſtood with a 


ſufficient degree of preciſion, to ſecure us from 
any material error in the inſtructions or directions 


it affords us, provided we be but upright in our 
apprehenſions, and above mere naturals in under 


ſtanding. Were it otherwiſe, the ambiguity com- 
plained of would as ſtrongly conclude againſt all 


| | interpretations and explanations of Scripture, a ; 


againſt Scripture itſelf ; ſince, upon this footing, 
they would be all liable to uncertainty, and alike 
Capable of being mi:underſtood. 


2. 12. Al- 


33 PROTESTANT ARMOUR 
Q. 12. Allowing the Scriptures, when they 


= were firſt written, to have contained a perfect rule 
of faith, what aſſurance have we that they have © 
been conveyed down to us without any materia ; 


corruption or alteration ? 


A. We have all the aſſurance of it that can 


reaſonab'y be deſired in an affair of this nature. 
And he that denies this, muſt either reject the au- 
thority of all other books, becauſe we cannot be 
certain whether they be the ſame that they were at 


firſt, or elſe give ſome reaſon why theſe * be 


more liable to TOO than others, 


Q. 13. Are there not ſome particular reaſons 
why the books of Scripture muſt have been con- 
veyed down to us uncorrupted and unaltered, in 
every material point, more than e other books 
whatever? 


A. There are: for, I, Gat requiring us to 1 4 


5 8 5 : 
. x 
W 4 


lieve the Scriptures as his revealed will, engages 1 
| himſelf thereby to ſee them preſerved in nt Iz 


purity, 


2. The peculiar c. 'rcumſtances of theſe 2 


books are ſuch, as render it morally impoſſible 7 


that they ſhould have been materially corrupted : 


fer being of all others of the moſt univerſal and 3 


' momentous concernment, they were at firſt dif- 


fuſed into many hands, and ſoon after tranſlated ? 
and molt paſſages in them 3 
and all theſe now 


into moſt languages; 
cited in books now extant : 


agree in all matters of importance, notwithſtand- 


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mM AGAINST POPISH DELUSION. 39 
9 ing he jarring intereſts and oppoſite principles of 
® contending ſects, and the malicious endeavours of 
| determined infidels to the contrary. 


2.14. Yet, how can Scripture be a perfect 
ule of faith, by which all controverſies in reli- 
1 Tz gion are to be decided, ſeeing that the queſtions 
e concerning the canon of Scripture, what it is ? and 
1 2 concerning the various readings and tranſlations, 1 
== wobich is true? or which ig not? are not to be de- : 
= 1 termined by it * £ 3 

Y 3 A. When we . that Scripture i is a 1 | 
is rule by which all controverſies in religion are to 
1- be decided, our meaning is not that by Scripture 
in 1 all things abſolutely may be proved, which are to be | 
ks F believe but only that, being firſt proved or preſup- 
pjoſed to be divine and a rule of faith, the Scripture | 
de- contains all the materi jal objects of faith, and is 
es therefore not an imperfect and partial, but a com- 
plete and total rule. 


ble Q.. Can it then be truly ſaid, that all con- 
ed: troverſies in religion are decidable by Scripture, 
3 when, at the ſame time, thoſe are excepted which 
concern the Scripture itſelf? 
3 . Ves: for as that general ſaying, or Scrip- 
ture, He hath put all things under bis feet h, is moſt 
I true ; though St. Paul tells us, that when he ſaith 


* 1 Cor xv, 27. 


7 


is excepted which did put all things under kim i; ſo, 1 
when we ſay that all controverſies 1 in rela are 3 
decidable by Scripture, this is true Hkewile : : tho 
at the fame time we do and muſt except from 3 
this 1 vga thoſe which are touching the Scrip- |. 
ture ſelf, 


ſufficient teſtimony of its own authenticity, what 3 
external voucher have you to induce you to be- I 
lieve it to be, indeed, the rule of faith and the q 
word of God? 9 


mony of all ages, which is a thing credible of it- | I 
fel, and therefore fit t to be relied © on. 5 


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ture! Z 


ture; by ſhewing apparent and irreconcilable con- | 
tradictions between it and ſome other book con- Z 
feſſedly canonical. 2. {ffirmatively, by the teſti. 
mony of the ancient churches: any book being 3 
to be received as undoubtedly canonical, or wh 3 
be doubted of as uncertain, or rejected as apo- 


40 PROTESTANT ARMOUR 
all things are put under bim, it is manife F; that 3 L 


Qt. 16. Well; but a as the Scripture cannot bear 


A. A very falllGent one : : nothing leſs than uni. 3 
verſal tradition, the general and uncontrouled teſti- | 3 


O. 17. How can it be decided particularly, 
whether ſuch or fach a book be canonical Scrip. 4 


A. It may be decided, 4. Negatively, from Srip- | 


cryphal, according as it was received, or doubted 5 
of, or rejecte ed by them. J 


: 1 Cor. x. 25. En $ 


AGAINST POS DELUSION: ut 

Q. 18. With reſpect to the various readings of 
Scripture, how can it be determined, n is tha 
. 

A. The oily way to deter this; is » bj: com- 
paring the preſent text For — with the : an- 
cient copies. . 

—_ Q. 19. What means are there to be tied of = 
ZE the faithfulneſs of tranſlations? — 
A. The learned have the ſame means to ſatiakp 


5 themſelves in it, as in the queſtions that happen 
about the tranſlation of any other author; that is, 


kill in the language of the original, and compar- 


nng tranſlations with it. — The ignorant may com- 
. pare together the different tranſlations in the lan- 
1 guage or languages they do underſtand; and where 
* | there is no real difference; there to be. confident that 
they are right; where they differ, there to be pru- 


WT dent in the choice of the guides they follow. — Theſe 
are the beſt means to ſecure ourſelves from error, 
and we can | never be required to uſe * better than 


x 8 LI 
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2. 20. May not an undiſcernable falſe tranſla- 


= tion endanger the ſouls of the ignorant ? 


* No: for it is altogether abhorrent from the = 


= 2 goodneſs of God, and only repugnant to it, to 
ſuffer an ignorant layman' s ſoul to periſh; merely 


for being miſled by an undiſcernable falſe tranſa- 
E | tion, recommended to him by a church which, as 
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miſed by Chriſt Jeſus in the Goſpel. 


A. I conclude, that the Scripture contains not 
ſo regulate his faith and pract 


Q. 21. What, then, do you conclude upon the 
only a ſufficient, but a perfect rule, by which every 


whole? 


ing, may 


one of an honeſt heart, and ordinary underſtand- 
laſt to obtain that eternal ſalvat 


any other. 


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he, in the honeſt ſimplicity of his heart, had rea- 
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AGAINST POPISH DELUSION. 43 


| * Oral 7 radition, : 


' QuesTION I. 


perfect and ſufficient rule of faith, &c. what : 
do ls they add to it to complete their rule? 
A. Tradition ; or, as it is commonly called, 1 
Oral Tradition; upon which they build W . L 
ſcriptural doctrines and ee, . 


= Q. 2. What do they mean by Oral 7 radition? 
1 A. The delivery of certain points relative to | 
KP faith and practice, which they pretend were dic- 
dated by Chriſt and his apoſtles, and have been 
$ preſerved by a continual ſucceſſion, in the catho- 
lic church, by word of mouth, and without writ 8 


ing. 


7 3. M aft not this way of conveying revela· 
tion be liable to many more uncertainties than che 
way of conveyance by a written recordꝰ 
A. Undoubtedly; and that not only by involun- 
tary miſtakes through weakneſs of memory or un- 
derſtanding, but from wilful falſifications and im- 

poſtures, out of malice and deſign. So that the 
effect of unwritten revelation can neither be large 
nor laſting; it can reach but to a few perſons, and 
continue but a little while, i in its full credibility. 


e G 2 Whereas 


; x 


9. the Papiſts do not allow Scripture to . 2 


- 
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— — 
— 
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ten and propagated in writing 


44 PROTESTANT ARMOUR 
Whereas, being once recorded by perſons ſecured 


from error by ſupernatural and divine aſſiſtance, they 
are not liable to thoſe eaſy falſifications or miſtakes * 
which traditional reports and relations are, through vx 
: human malice or r weakneſs, neceſſarily * to. 1 


. 4. Is not oral udien a leſs eral and uni- 


: ve way of conveyance than writing? 


A. Yes; as is evident from the common expe- 


fierice of the world, who haye pitched upon this 
way of writing things i in books, as that which does 
moſt eaſily convey "the knowledge 0 1 notice of 
| them to che generality of men. | 


Q. 5. be it not a leſs uniform wy of convey- 1 
ance * F 2 

* Certainly: for things, which are once writ- J 
g lie equally open to I 
all, and come, in a manner, with equal credit to 
all; it being morally impoſſible that a common 


1 book that paſſerh through all hands, and which 
is of vaſt importance and concernment, ſhould 
be liable to any material corruption, without a ge- A 


neral conſpiracy and agreement, which cannot take 1 
| place without being generally! known. But in tradi- | ; 
8 tional revelation conveyed by mere word of mouth, F 

it is quite otherwiſe; for ſeeing it may be of gene- I 
ral concernment, and all cannot have it at the firſt 3 

2nd, or immediately from him to whom it was 
made 3 bur ſome at the ſecond, others at the third, 
fourth, 


Nr 


+* &F 


AGAINST POPISH DELUSION. 45 


. "Fn fourth, o or fifth hand, or much farther off; the 
credit of it will be neceſſarily weakened by every 


remove. 


Q. 6. What, then, does the credit of a report 


that paſſes through many hands, depend upon. the 


ſufficiency of all the telators ? 
A. Ves: and whatever there is either of falſe 


Tx hood, or malice, or of incapacity of underſtand- 


ing, or frailty of memory in any of the relators, 


ſo much of weakneſs is derived into the report or 
teſtimony ; and conſequently the aſſurance which 
we can have of private revelation thus traditionally 


delivered, through a great many . muſt 
needs be very unequal. 


Q. * gy not oral tradition a kes permanent way 


- | of conveyance than writing ? 


A. Moſt certainly ; for the hooks of Seripture 


may, with ordinary human care, be tranſmitted 


entire and free from any material error, to all ſuc- 


ceeding ages: but unwritten revelations, if they 
have any laſting and conſiderable effect, muſt, at- 


leaſt in every age, be renewed and repeated ; other- 


XZ viſe, in a very ſhort ſpace, whether through the un- 
4 | faithfulneſs, or careleſneſs and frailty of men, they 
© vill either be quite loſt, or fo corrupted and de- . 

= praved, that wy will Agnify yy" „ 


Qs. Let, 


% 


46 PROTESTANT ARMOUR | 


2.8. Vet, after all, is not tradition the prin- 
ciple upon which we receive the Seri ptures them- 
ſelves ? 


A. It ; is granted, that the 4 upon which | 


we are induced to receive the holy Scriptures, is 


perpetual and univerſal tradition both written and 
_ unwritten ; but this will never prove that mere 
: oral tradition, the traditions of the church of Rome, | 

or of any other particular church, are intitled to f 


the _ degree of credit. 


Q. 9. But was chere not a time when the doc- 
trines which are now contained in Scripture were, 


unwritten, and conſequently were in fact nothing 


more than oral tradition ? 


A. There was: but what then? T he doctrine 
pF Chriſt was not in his life-time committed to 
; becauſe it was entertained but by a few, 
who were his diſciples and followers, and who, ſo 


writing; 


long as he continued with them, had a living ora- 
cle to teach them. 
who were to publiſh this doctrine to the world, 


| were aſſiſted by an infallible Spirit, and by chat 
means were ſecured from error and miſtake in the 
But before this extraordinary aſ- 
ſiſtance failed, the providence of God took care to 
have it committed to writing, that ſo it might be 
a ſtanding rule of faith and manners to the end of 


delivery of it. 


0 the world. 0 


After his death, the apoſtles 


| e What "2 


TE 
WIT 


AGAINST POPISH DELUSION. 47 
Q. 10. What would you conclude from hence? 
A. That fo long as the apoſtles lived, who. were 
thus infallibly aſſiſted, the way of oral tradition 
was ſecure, but no longer; ; nor even then, from 
the nature of the thing, but from that extraordi- 


” nary and ſupernatural | aſſiſtance which "Ow 
nied the deliverers, | 


Qui 11. Wel, bot if oral: tradition be fo very 
uncertain as you would have it, how could the 
knowledge of revealed religion be propagated and 
maintained in the firſt ages of the world, when 
there were no Scriptures extant ? . 
A. In the firſt ages of the world, when the cre- 
denda or articles of religion, and the agenda, or 
precepts of it were but few, and ſuch as had the 
evidence of natural light ; when the world con- 
| fiſted of few families in compariſon, and the age 
of men ordinarily extended to fix or ſeven hun- 


dtred years, it is eaſy to imagine how a doctrine 
in ſuch circumſtances, might have been propa- 


| gated by oral tradition, without any great change 


| or alterations. Adam lived till Methuſelah was 


above two hundred years old; Methuſelah lived 
till Sem was near a hundred, and Sem outlived 

Abraham; fo that this tradition need not paſs | 
through more than two hands, betwixt Adam and 
Abraham; and yet, ſufficient as oral tradition 
might then ſeem to be, it did not © however prove 
effectual. 75 ; 


| . 12. Did | 


48 PROTESTANT ARMOUR 

Q. 12. Did it not? 

A. No: ſo far from it, that, through the cor⸗ 
ruption of men, after the flood (if not before) when 
the world began to multiply, and the age of man 
was ſhortened, the knowledge and worſhip of the 
one true God was generally loſt in the world. 


Q. 13. But does not the church of Rome pre- 
tend to be the — and faithful of tra- 
ditions ? N = 
Ae; She does: but how truly vidy abundantly 7 
appear from this ſingle inſtance; among many 
others, viz. that in St. Jerom's time, about four 
hundred years after Chriſt, the church, of Rome 
did not receive the Epiſtle of St. Paul to the He- 
brews for canonical, though ſhe has ſince admitted 
it into the canon. Now this is a plain proof of 

| her r unfaithfulneſ and want of ane and a ſtriking 
of "Wag are e e 1 "Fog if either the 
church or her tradition be infallible i in delivering 
down to us the canonical books of Scripture, it 
neceſſarily follows, that whatever books were deli- 
vered down to us for canonical in one age, muſt 
have been canonical in all ages; and whatever 
books were rejected in any age, myſt always have 


been rejected. But here we plainly ſee the direct 


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contrary has happened; fo that either the church 
of Rome and her tradition muſt both have been 
erroneous for tour hundred years, while they rejected 

this 


AGAINST POPISH DELUSION. 49 
this epiſtle; or muſt have ſince erred for a long 
time in receiving it? 


Q. 14. May not Fes miſtake of one {imple and 


credulous man give occaſion, in an age or two, wo. 
the univerſal entertainment of a doctrine as de- 
ſcended down from Chriſt and blk apoſtics, when 5 


there was no ſuch matter? 


A. Undoubtedly: and in fact there have 1 : 


various and oppoſite traditions in the church of 
Rome, witneſs thoſe about the time of Eaſter, the 


baptiſm of heretics, the admiſſion of infants to the 
communion of Ye Chiliafts. 


oy 15. Who are the Ln hid judges of ra- 5 


ditions in the Roman church? 

A. The pope and his or, Who may Gere f 
fore extend them to what they pleaſe ; and, as they 
have them in their own breaſts, may declare what- - 
ever chey have a mind, to be traditionary. 


©. 16. What danger does the church of Rome 


incur in depending upon. oral and uncertain tra- 
dition! 9 


. She runs the mat imminent hazard of r, ren- 


acting the word of God of none effect through . 


her traditions, or at leaſt of propoſing human doc- | 
: irines for divine. 1 


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50 PROTESTANT” ARMOUR 


aſſured of by our Saviour himſelf — n vain, ſays 


 mandments of men k. Nay, St. Paul ſerupled not 
to denounce an anathema againſt ſuch — P 
we, ſays he, or an angel from heaven, preach any 
other Goſpel than that of have received, let him be 
cand. 5 


| things in writing, but many things alſo without 
writing, are not theſe likewiſe Mrthy of belief ? 


they were. But, in the mean time, let it be ob- 
ſerved, that there are many things worthy of belief, 
which are not neceſſary co be believed : thus, that 
Julius Cæſar was emperor of Rome is worthy of - 
belief, being ſo well atteſted as it 18. but yet it is 
not neceſſary to be believed ; 3 a man may be ſaved 


of as obſcure. places of them? 


lions 3 written and diſper ſed as the Scriptures 


Q. 17. But would not this be a grievous fin ? 
A. It certainly would : and this we are expreſsly 


he, do they worſhip me, teaching for doctrines the com- 


* 18. Yet, as the afilcs delivered not all 


A. Doubtleſs, if we could certainly know what 


8 


without it. 


'Q 19 BY it not credible” that the primitive 
Chriſtians to whom the epiſtles of the apoſtles 5 
were written, either of themſelves undei ſtood, or 
were inſtructed by the apoſtles, touching the ſenſe 


„It is: and had the fe traditional interpreta- 


Matt xv. 9. 1 Galat. i. 8. 
were, 


AGAINST POPISH DELUSION. 51 


were, they would without doubt have been pre- 
ſerved, as the Scriptures are. But ſo far has the 
church of Rome, or even the catholic church been 
from ſhewing herſelf a faithful or infallible pre- 
| ſerver of them, that, for want of writing, they a 
are all loſt, nay were all loſt | in a few ages after 5 
Chih 1 


a 20. How ages this appear! 5 


A. Very plainly: for if we conſult the ancient 
interpreters, we ſhall hardly find any two of them 
agree about the ſenſe of any one of thoſe obſcure . 
5 mags. 


Q. 21. However did not St. Paul exhort the 

Theſſalonians to hold faſt the traditions which they ; 
bad been taught, whether by word or his epiſtlem ?2 
A. He did ſo: but then, by traditions the apo- 5 
lle meant only thoſe doctrines and precepts which 
he had taught them by word of mouth while at 
Theſſalonica, or by the epiſtle which he had ſince 
wrote, and ſent unto them. Now, as to thoſe he 
= had taught them, when preſent with them, why may i 
1 they not be written 25 other parts of 5 Scripture | = 


. 22. But does not  cindinal Pan in + his dit. 


courſe of Traditions, object to this, becauſe it was 
upon occaſion. of a tradition which Was never 


m 2 beg ii, 15. 


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52 PROTESTANT ARMOUR 


written (viz. touching the cauſe of the hindrance 
of the coming of antichriſt) that the apoſtle laid 
this injunction upon them, to hold the traditions ?. 


A. He does: but even allowing his: argument 


to be good and concluſive, and that the charck of 
f Thehialonica, or the catholic church, were to hold 
ſor oral or unwritten traditions, and among the 
Ri reſt wat was the cauſe of the hindrance of the com ” 
ing 0 antichriſt, this will rather make againſt the 
nec. tity of tradition than for it: for, ſeeing God 
would not ſuffer any thing neceſſary to be loſt, 
and he has ſuffered this tradition to be loſt, it evi- 
dentiy follows, that the knowledge or belief of it "hp 
though it were a profitable thing, yet it was not 
RE 9 5 e 


Qs 23. But dies the church of Reims, after al, — 
lay any great ſtreſs upon their traditions | FEE; 
A. Yes: and to ſuch a degree of confidence, 
as to require the like pious regard to them, as to 


the Scriptures themſelves; declaring choſe accurſed 
who dare + to contemn them. 


5 24. 1 it not, homers, the height of abſur- 
dity ro think, that, at the diſtance of fo many 
ages, things ſaid to be brought down by word of 


mouth and without writing, through ſo many hands, 
ſhould be of equal certainty and authority with - 
What is delivered by writing and deen down by 


books? 


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TORRE RING 


' AGAINST POPISH DELUSION. 33 
A. Undoubtedly : for this is nothing elſe than 
placing the general rumour and report of things 


| faid and done ſeventeen hundred years ago, upon 


che ſame footing of credit and authority with a 


PR Oey or written hiſtory. 


: qa 25. Are we then bound to beleve no other | 

1 1 apoſtolical traditions than what are contained] in 1 the 

| writings of the apoftles? F 

A. We are not; at leaſt not with an equal 
degree of confidence. And the reaſon is, be- 

cauſe we cannot have any ching like an equal 

4x certainty of the truth and authenticity of any 

| others, 


1 26. Would it not ſeem to be an injury done 

' to Chriſt's religion, to add uncertain tradition o 
| the Scriptures as a rule of faith? 
| A. Moſt certainly. Accordingly St. Baſil ob- 
ſerves, that © it is as well an evident defection 

“from the faith, to introduce any thing that is 
© not. n as to res any thing that 1 is er = 


Q. 27. Thos the Aa of Rome propound any | 

particulars as doctrines of faith and matters of prac- 

| tice, which are neither ſet doun in Scripture, nor 
conſonant thereto? . 


» Homil de Fide, 


Ne Sy 


— — — - — — 
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. 2 — 2 


PROTESTANT ARMOUR 
A. Yes, many ; which are neither expreſsly 


54 


be proved by it, 


but are directly contrary to it; ſuch as the doctrine 
of tranſubſtantiation, worſhipping of ſaints and 


Scripture, nor can 


d in 


mentione 


angels, and images, ſervice in an unknown tongue, 


Kc. &c. &c. 


. 


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SECT. 


AGAINST POPISH DELUSION. 55 


SECT. VI. 


Of the + apocryphal books added to the canon of Scripture . 


2 the church of Rome. 


QuesrTION I. 


authority ? ? 


A. Yes: the has added to the books of the Old > 

| Teſtament the hiſtories of Tobit and Judith, the 

books of Wiſdom, Eccleſiaſticus, and Baruch, the 
firſt and ſecond book of Maccabees, and a new 


part of Eſther and Daniel ; which whole books, 


with all their parts, whoſoever — as not ca- 


nomal. the declares to be accurſed 0. 


©, 35 And why ſhould they r not be received for 


| a 5 


A. F irſt, becauſe they are of uncertain original, 


and appear to be written after prophecy and extra- 
ordinary inſpiration were ceaſed: Secondly, becauſe 


they were not received for canonical by the Jewiſh 
nor the Chriſtian church. e 


0, 3. How Ren it appear 1 theſe books 1 were = 


written after prophecy had ceaſed i F 


„0 Concil. Trid. IJ , 4. Decret. de Seri ptur. 2 


A. Becauſe 


TAS r not as church of Rome likewif: added 0 
ſome books to the holy Scriptures as cano- 
nical, which, yet, do not appear to be of divine 5 


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Fi 


56 PROTESTANT ARMOUR 


A. Becauſe it is allowed on all hands that Ma: 


lachi was the laſt of the Jewiſh prophets, betwixt 
whom and John the Baptiſt no prophet intervened : 
hut it is paſt a doubt, that moſt of thoſe who 


wrote theſe books lived after Malachi, which the 


Papiſts themſelves cannot deny. Beſides, had the 
prophets, who were teachers and maſters in the 
Jewiſh church, wrote theſe books, they would cer- | 
tainly have written them in the language of their 
on country, and not in one foreign and unknown 
to the church : but now the ancient fathers affirm, 
and the Papiſts allow, that moſt of thoſe books 
were written, not in Hebrew, but in Greek ; in 
which language they now appear. Laſtly, had 


theſe books been written by inſpired writers, our 


Saviour or his apoſtles would certainly have re- 
; ferred to their teſtimony upon occaſion, as witneſ- 
; ſes to himſelf or his doctrine; bur this neither &, 
Chriſt | nor r his apoſtles ever do. 


0. 4 You ſaid, that theſe viſa were not re- 
ceived as canonical by the Jewiſh church ? _ 
A. I did: and the thing is ſo manifeſt, that i it 


has never been ſo much as pretended that they were 


ever received by the Jews. None of the writers 
of the New Teſtament cite or mention them: nei- 


ther Philo- nor Joſephus T ran one word of chem. 


Philo 154 ap. Eaſeb. de proppar Evang. . viii. + Apul 


o 


AGAINST POPISH DELUSION: «57 


On the contrary, Joſephus * ſays, that the Jews 
bad only zwo and twenty books that deſerved be- 
lief; but that thoſe which were written after the 
time of Artaxerxes, Who was cotemporary with 
Malachi and Nehemiah, were not of equal credit 
with the reſt; and that, in n Remy "OP had 
no prophets at all. 


Q. 5˙ Were not the Jews extremely careful i in I is 
: preſerving the books of Scripture ? 5 
A. They were; even to numbering the very 
= words and letters of them. But had they been 
| otherwiſe, or, had they dared to reject from their 
canon any book that was really authentic, it is not 
to be conceived that our Saviour would have paſſed 
| it over in filence, who ſpared not to reprimand 

them ſeverely for their mere e milinterpretations of 

: Scripture. 


0 6. But 1 can it be faid, that the 3 
5 bak were not received by the Chriſtian church, 
when they were all declared to be canonical by the 
third council of Carthage, at which St. Auguſtine 
was preſent and which, though it was only a pro- 
Vvincial one, was afterwards confirmed by pope Leo 
the fourth, and in the ſixth general council of 
_ Conſtantinople, known dy the name of the council 


of Trulla? 
* | Conte. arten lib. 1. 


4 N N 


8 PROTESTANT ARMOUR 


A. To paſs by what might be faid againſt the 
authority of this, or any other councils or fathers 
which have thus determined, I would only obſerve 
that the word canonical was uſed by ſome in a 
| ſtricter, by others in a larger ſenſe; that accord- 
ingly St. Jerom calls thoſe books alone canoni- 
cal, in the frifer ſenſe, which the church had all 
along continued to hold for ſuch ; whereas Au- 


guſtine, Innocent the firſt, and the Carthaginian 
fathers ſtile thoſe canonical in the larger "fone, 


which were wont to be read in the church for 
mere inſtruction of manners, although they were 
not of the ſame undoubted authority as the others. 
For, that St. Auguſtine did not mean thereby to 

allow equal authority to thoſe of the latter ſort, = 
evident by his admoniſhing the theological ſtudent | 
to diſtinguiſh between the one ſort and the — - 
. and to o prefer the former to the latter. . 


. 2 85 then, 8 to this diſtinction, 
thoſe books alone are truly and properly canonical, 


which are to be found in the ancient, legitimate, 5 
and genuine canon of the Hebrews ; and thoſe 
are really apocryphal, which though they may ſome- 
times be improperly called canonical, in the ſenſe 
before explained, do not, however, contain a per- 
fect and authoritative rule of faith and practice? | 
A. Yes: and they are thoſe of the jr order 
only, or ſuch as Sixtus Senenſis p and others call 


„ Lib. 3, Biblioth. es 
| 3 _ proto- 


to- 


AGAINST POPISH DELUSION. 59 
proto-canonical, that is, primarily canonical, which, 


with St. Jerom, we acknowledge for canonical ; 


whereas thoſe of the ſecond order, ſtiled deutero- 
canonical, that is, ſecondarily canonical, we look upon 
as apocryphat, and read them only, as St. Jerom ſays, 
for example of life, and inſtruction of manners; but 
do not apply them to eſtabliſh any. doctrine. 


Q. 8. But what authority have you "for diſtin- 


guiſhing between the larger and more reſtrained 
8 application of the word canonical ? | 

A. No leſs an authority than that of cardinal 
Cajetan q himſelf, than whom there never was a 
more learned or more ſerious Papiſt, and who, 


for that reaſon, was ſent by the pope into Germany 
againſt Luther, 


'Q.- 9. Hare you any other teſtimony than that 
of Joſephus, to ſhew that the ancient Jewiſh church 
received thoſe books only for canonical which we 
bold for ſuch ? Es = 
A. Yes: Euſebius r tells us, that Melito, biſhop = 
of Sardis took a journey into the Eaſt, at the re- 
queſt of Oneſimus, to get him a perfect catalogue 1 
of the books of the Old Teſtament; z and having, 7 
as he ſays, made an exact inquiry, he ſent him TY 
| the ſame names of them, juſt as we receive the 
canon, . only that he inſerts the book of . 


1 e in Comment, Hit. V. T. DIET: Lib. iv. e. 26. 


I. : Wiſdom 


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bo PROTESTANT ARMOUR 

Wiſdom in the number. But as this book was in the 
hands of many, and was more frequently read and 
in greater eſteem than the other apocryphal books, 
he might the more ealily be led to think it cano- 
nical; though it is not poſſible he ſhould be de- 
ceived with regard to ſo many others, eſpecially 
having uſed fuch Or in the i "ay as ”= | 
tags he did. 


-Q. 10. But does not st. Paul ! in his « epiſtle to 
: the Romans, quote the words of the book of Wiſ⸗ 
dom, when he ſays, For who hath known the mind 
of the Lord? or who hath been his counſellor *? And 
likewiſe in his epiſtle to the Hebrews, when, ſpeak- 
ing of the Son of God, he ſtiles him the brightnefs 
of his glory, and the expreſs image of his perſon „ 
and does not this ſeem as if the book was cano- 
nical? 5 55 
Ar No: for the words i in- -the book of Wiſdom 
which moſt reſemble thoſe uſed by the apoſtle 8 
his epiſtle to the Romans, are — For what man is 
be who can know the counſel of Cod? or, who can 
think what the will of the Lord is u? But ſure 
it does not follow, that becauſe the apoſtle has 
made uſe of ſimilar words to thoſe, therefore he 
has quoted this place: nay, ſuppoſing the apo- 
ſtle to have alluded to ſome particular paſſage of 
Scripture, it is not necefſiry it ſhould have been 
this particular place. For like expreſſions are to 
V 


' AGAINST POPISH DELUSION. 61 
be found in Ifaiah, where it is ſaid, Vo bath di- 
refied the Spirit of the Lord? or, being his counſellor, 


* by St. Paul x, , muſt be canonical . 


. 2 IT; Does Origen "RE any thing concerning 


5 the canonical books of the Old Teſtament ? _ 

1 A. Yes: he reckons up the very ſame books, 

1 according to the Jewiſh canon, which we now re- 
5 ceive in the church; and ſays, that there are /wenty 
s wei books in the Old Teſtament, as many as there 
* are letters among the Hebrews * 

A 

"2 : 0 12. Does not Athanaſius likewiſe reckon 
n 5 them up in the ſame manner! 5 

0 


W. 3% Titus. 12, 7 * Euſeb. lib. vi. c. 25. 


bath taught bim u? And as to the words of the 
ſame apoſtle, in his epiſtle to the Hebrews, how- 
ever like they may be to thoſe in the book of Wiſ⸗ 
dom, where ſhe is called he brightneſs of the ever- 
laſting light, and the image of his goodneſs w, they 
are not, however, the fame : and therefore it will 
by no means follow, that the apoſtle cited them 
* from this book, or made any uſe of its teſtimony. 

{ indefcribing the perſon of Chriſt ; and conſequently 
no argument can be hence drawn for the canoni- 

| calneſs of it. Beſides, the mere quoting the words 
of an author, by an apoſtle, is no proof that ſuch 
a one's book is canonical ; otherwiſe the heathen 
poets Aratus, Menander and Epimenedes quoted 


„ Iſai, xl. 13. bl Wild. \ vii. SY on Acts xvii. 28. 1 ; Cor. 


: Z . Ae He 


© O— 
—_— a 

— 
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62 PROTESTANT ARMOUR 


A. He does 2; and tells us moreover, that he 
delivered them as they had been received by tradi- 
dition, and as they were received by the whole 
church of Chriſt; becauſe ſome preſumed to mix 

apocryphal books with the divine Scriptures ; ; and - 
7 therefore he was ſet on it by the orthodox bre- 
thren, in order to declare the canonical books de 


livered as ſuch by tradition, and believed to be of | 
; divine inſpiration, : 


- — FE = 
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Q 13. Does he not | likewiſe 9 that beſide 
| theſe there were other books which were not put 
into the canon, but were appointed by the fathers 
= to be read by thoſe who firſt came to be inſtructed 
in the way of piety ? ; 
A. Yes; and then reckons up ok of the apo- | 
cryphal books. And what is very remarkable, 5 
this is the firſt mention we find made of them: 
| ſo that it would ſeem as if the Chriſtian church 
was for ſome ages a ſtranger to them. And in- 
decd it is very probable they were firſt made at 
Alexandria by Yome of thoſe Jews who lived there 
in great numbers. 


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| Q 14. Do Hilary and Cyril of Jeruſalem give 
us the ſame catalogue of che books of the Old 
Z Teſtament | "5 


A. They do *; "and affirm that they ace 
them thus, nog to the tradition of the an- 


„ 2 In Synopfi. * Hilar. in proleg explan, Pſalm. Cyril. i in 
„iter 


be "wy in a ſecond], or "Roe order. 


into the number of canonical books? 


part of Jeremiah; but in this he was miſtaken, as 


to be. 


book * ? 


| acknowledged to be . 


number of canonical books? 


| * In Carmin. de genuin. Script. Libris. - N 1 Have. 8. contra 
Epicur. 5 In Comment in Job. lib. xix. c. 16. I In lib. 
de office. „ 1 5 


cus, 


AGAINST POPISH DELUSION. 63 
cients and Cyril ſays, that all other books are to 


bb 11% Did not Cyril, however, take Baruch 


A. He did, becauſe he looked upon it to be a E 


r 
* —— 


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© 16. Yet did not many of the fathers pro- 
duce teſtimonies out of it, as from a canonical 


A. What then ? Though ſome of the fathers ; 
ſuppoſed it to be a part of Jeremiah, it does not . 
follow that therefore it 7s a part of Jeremiah; nor 
does it follow, that becauſe ſome of them have 
5 cited teſtimonies out of it, therefore the book muſt | 


be canonical, eſpecially ſince they make the ſame 
uſe of thoſe writings, which yet on all hands are 


Q 17. Have you any other witneſſes for the 8 


1 A. Yes; Gregory Nazianzen 8 Epiphanius „ 
1 Gregory che Great 95 Lfidorus f, John of Damaſ- 


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64 PROTESTANT ARMOUR 


maſcus , N icephorus +, and a whole cloud of 
others. 


Q.1 8. What did the cop of Laodicea de. 


termine concerning this matter? 


A. The council of Laodicea, whoſe canons were | 


5 cw received into the code of the canons of 

the univerſal church, does, by an expreſs canon 5, 
| deliver the catalogue of canonical books as we do; 
ſo that we have here the concurring ſenſe of the 
- whole church of God. : 


. 19. But . all 3 not the e Papiſts addon: : 


vour to evade the force of theſe teſtimonies, by al⸗ 


ledging, 1. That the ancient fathers ſpoke not of 


the Chriſtian, but of the Jewiſh canon. 2. That 
the canon of Scripture was not then yet ſettled, 
and therefore that thoſe fathers are not to be blamed 
* they decreed otherwiſe concerning the canon of 
Scripture, than the church has der defined; but 


that we are now no longer at * to do the 
* ? 


A. They do : but as to the Grſt of theſe es 


8 the diſtinction therein made between the Jewiſh | 
and the Chriſtian canon is utterly trifling and im- 
pertinent, as appears from the fore cited teſtimo- 


nies themſelves. Thus, for inſtance, the council 


of Laodicea preſcribes what books ſhould be read 
in the church. Meliio biſhop of Sardis made his 


* Lib. iv. c 18. + Apud Cyrum prodrom. in n ver. 


Y Can, 59. 
I inquiry 


4 
A 
* 
5 
. 


AGAINST POPISH DELUSION. 65 
inquiry into the number of canonical books of the 


Old Teſtament not for the ſake of the Jewiſh, but 


for the uſe of the Chriſtian church. Athanaſius 
ſays, that thoſe books of the Old Teſtament, which 
are not canonical, that is, which were not admitted 
into the canon of the Jews, were wont to be read 
by the catechumens only. Now theſe catechumens 
certainly belonged to the church of Chriſt. Ac- _ 
= cordingly, St. Jerom in his preface to the Chroni- 
cles, evidently ſpeaks of the Chriſtian church, and 
makes the Chriſtian canon of the Old Teſtament 
to be no other than that which was admitted 
among the Jews, and had been received by them. 
Au üb their other pretence, that the canon of Scrip- 
ture was not yet ſettled in the Chriſtian church, if 
it be true, it will become them by all means to 

| thew when it was ſettled but this they know they 
cannot do to any tolerable degree of reaſonable ſa- 
tisfaction. And after all, they muſt produce ſome 
better authority than their own, to juſtify them in 
enlarging the canon of the Old Teſtament beyond . 


what 1 it was, as received of the Jews. 


Q. 20. Beſide theſs ales is there any 


thing in the ſtile and matter of the apocryphal 
books to Thew: them unworthy of being received i 


for canonical ? 2 


A. Yes. * the book of Tobit the angel Ra- DL, 


| phael | 1s repreſented as telling a downright lie when 


E ſays, T. am | Azarias, the ſon of Ananias the 


8 1 great, 


66 PROTESTANT ARMOUR = 
great, &c a. The ſtory of Judith makes honoura- 
be mention of Simeon's treachery and cruelty Þ, b, 
which good old Jacob declared to be accurſed e: 
and her own deceit is extolled as right and praiſe- 
worthy d. The author of the book of Wiſdom 
aſſerts falſely that he was king over Iſrael, inti- 
mating that he was none other than Solomon e; 
notwithſtanding which he alludes to the Grecian 2 
games f, which, it is well known, were not in uſe 
in the time of Solomon. As for Eccleſiaſticus, 
the prologue to it acquaints us, that it was nothing 
more than the work of an Hebrew ſage, who does 
not appear to have been any way extraordinarily 
inſpired ; tranſlated by one who, far from pretend- 
ing to any infallible aſſiſtance, intreats the favour 
ind pardon of his readers for any failure attending 
his tranſlation. Baruch has already been men- 
tioned S. The author of the book of Maccabees 
is not conſiſtent in the account he gives of the 
death of Antiochus h: and moreover apologizes 
for his failings i, and acknowledges the painful la- 
bour he had been at in the work k. And as for 
the additional parts of Eſther and Daniel, they 
abound wich ſo many contradictions and abfurdi- 
ties, that Sixtus Senenſis une rejects them. 


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80 Qu. 15; of this Set. Compare Mace. Vi. 8—16. 
with 2 Mace. i. 13 —16. and! ix. . 5—28. | 2 Macc, xv. 38. 

* Ibid. ii. 26, ” 5 


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AGAINST POPISH DELUSION. 69, 


Q. 21. What books do the Papiſts themſelves 
reject as apocryphal? 
A. The third and fourth book of Eſdras, the 
third and fourth of Maccabees, the Prayer of Ma- JF 
naſſes, the 151ſt Pſalm, the Appendix to the book 
of Job in Greek, and a certain little Preface to 
1 Lamentations of Jeremiah; all which are de- ; 
S : STO — by them, | 
T Q. 22. What is remarkable concerning ; their. re- ; 
'F jeftion of theſe books? 
. A. That the arguments brought againſt theſe, : 
y to prove them not canonical, are not more valid 
2 and concluſive, than thoſe we bring againſt ſuch, 
* as they notwithſtanding receive, and which we : call 
8 —— 
n- %% i 3 
" Q.2 3. Pray is there any controverſy between 
he us and the Papiſts een the canon of the 
zes 3 New Teſtament | 3 
l. A. No: for we admit all thoſe 1 of the 
r New Teſtament for canonical, which they main- 
109 = tain to be ſuch. And if Luther or ſome of his - 
di- : followers. may have rejected ſome particular books. 8 
- which we receive, ſuch as the epiſtle of St. James, 
or St. Jude, or certain parts of ſome other books 
31» of the New Teſtament, they muſt anſwer for them 
an, ſelves: we neither follow nor defend them herein. 
16. However, the Papiſts have no reaſon to inveigh ſo 
Iu K bitterly as they do againſt Luther on this account, 
Nhat b FF ſince 


68 PROTESTANT ARMOUR 

fince their own cardinal Cajetan has taken much 

greater liberties ; rejecting not only the epiſtles of 
St. James and St. Jude, but likewiſe the ſecond 

epiſtle of St. Peter, the ſecond and third epiſtle of 
St. John, the epiſtle of St. Paul to the Hebrews, 
the hiſtory of the woman taken in adultery |, the 
laſt chapter of St. Mark, and ſome other particu- 
lars, not only in the Goſpels, but in other books 
of the New Teſtament ; concerning which Luther 
does not appear to have ever had the leaſt doubt, 


19 
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AGAINST POPISH DELUSION. 69 


Of withbolding the N from the people. 


'QuesT10N I. 


8 it true that the church oſ Rome does not al- 
= low the people to read the Scriptures in che ; 
1 vulgar tongue? Cs 

| A. It is: nor are they ever allowed it, unleſs - 
they can obtain a licence for that purpoſe under 
the hand of the biſhop or inquiſitor, who muſt 

firſt be ſatisfied by the prieſt or confeſſor concern- 
ing the fitneſs of the perſon t to be entruſted with 


ſoch a liberty. 


f Q. 2. Are ſuch licences frequently granted when 
applied 1 | 
me Whatever may be done here in England, 5 
where it behoves the Papiſts to make a greater ſhew | 
of liberty, in order to gain over converts, and to 
ſecure them when gained, in Popiſh countries li- 
cences for that purpoſe are very ſeldom granted; 
and then only to thoſe who appear to be moſt de- 
termined 1 in favour of popery, and moſt bigotted 
to che tenets of the church of Rome. 


©:3, But is not ack « prohibition «dive co : 
tradition to the commendation given to the noble 
Bereans m, who ſearched the Scriptures daily to ſee 


n Adts xvii. 11. 


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70 PROTESTANT ARMOUR 
if the things which the apoſtles preached were ſo; 
to the charge which St. Paul gives to Chriſtians 


rr mn 
Land” 


—— 


that the word of Chriſt ſhould dwell in them 
richlyn; and to the precept of our bleſſed Sa- 5 
viour himſelf, who commands to ſearch the Scrip- 
tures o 9, 5 


A. Undoubtedly it is. 


Q 4. 'Do they not toy, FER the 3 are + faf- = 


fcciently inſtructed by ſermons, catechiſms, and ma- 
_ muals of devotion ? 


A. Ye, they ſay ſo: bur how can the people 


be aſſured that the prieſts deal noneſtly by them, 


and do not impoſe their own mere conceits upon 
them for religion, if they are not at liberty to con- 


ſult the Scriptures and to compare the teaching 6 
their prieſts with the doctrines delivered by Chriſt 
and his apoſtles? 3 their inſtructions are agreea- 25 
| ble to the Scriptures, they need not be 41721 the 
people ſhould read the Scriptures; ; and if what they . 


reach be not agrecable thereto, it is certainly un- 


5 pardonable in them to deceive the prope I Be 5 


— chat it is. - 


0 3. Truly their method of tcceding appears, „ 


very dark and ſuſpicious: but I ſuppoſe they ate -- 
very cautious of practiſing any diſingenuous arts in 


' thoſe inſtructions which lie open to the inſpeRtion : 
of: the public ? 


= Coloſ.ii. 16. John v. 33. 


AGAINST POPISH DELUSION. 51 


A. Truly you are miſtaken; for wherever they can 


avail themſelves of the ignorance of the people, they 


fear not to venture ewa beyond the ordinary 
bounds of honeſty and diſcretion. Accordingly in 
{me of their catechiſms * and manuals of devotion 
they have the conſcience and confidence to leave 


out the ſecond commandment, leſt the people 
ſhould thereby be led to diſcover the idolatry of 
their worſhip. And as to their other inſtructions, 


they are but very ſparing and ſlight ; their ſermons 


being generally made up of feigned ſtories and mi- 


racles of ſaints, with exhortations to the worſhip 


of them, and of their images and relicks; in Par- 
ticular of the bleſſed Virgin: for the truth of 
Which 1 appeal to the innumerable volumes of their 
: ſermons and poſtils 1 in — 


N 6. But do PUR not offer it as a . for 
withholding the Scriptures from the people, that | 
they are apt to wreſt them to their own deſtruc- 
tion; and that, allowing them to be read by the 


ignorant laiety has been che occaſion of fr 885 


bereſies? 
A. They do pretend this, bur” very idly : "fie 


though there were never more hereſies than in the 


Jeſuits ( Cates h. publiſhed at Lions, 1600, Be! mien: M 


his leſſer, publiſhed at Avignon, 1599 3 and larger at Lions, 
1601. Child's Catech. 1678. In others they curtail it thus: 
Thon ſhalt not make to thee any idol to worſhip it, So the leſſer 
Catechiſm of Augerius, and the Rhemiſh Divines. See alſo 


The Abſtract of the Scripture Catechiſm. . 


72 PROTESTANT ARMOUR 

firſt ages of Chriſtianity ; and that St. Peter com- 

plained in his time, that they who were unlearned 

and unſtable wreſted the Scriptures to their own de- 
ſtruction v; yet he was ſo far from forbidding them 
to read the ſacred pages, that he thought it ſufficient 
to caution them not to be Jed away with the errors 
of the wicked, and to adviſe them to grow in know- 
ledge 4 : the way to which is certainly to conſult the 


Scriptures, which St. Paul aſſures us were written 


for our learning r, and that we might believes. And 


indeed it is not from a thorough acquaintance with 


the Scriptures, that errors, hereſies, and ſects have 
ariſen, but from a groſs ignorance, or imperfect 
knowledge of them, Nied to obſtinacy, pride and - 
= yy, to 3 and undue affections, 


Q. 7 Would it not, indeed, be very abſurd to 
ſuppoſe, that the knowledge of the Scriptures which 
were deſigned for the inſtruction of the ſimple, 
and to give light unto our paths, ſhould lead men 
into error? ff 
A. It would: accordingly we find our bleſſed 
5 Saviour, on the contrary, attributing the errors of 
the ſadducees to their not knowing the Scriptures t. 


Q. . But have not the Scriptures in fact been 
groſoly abuſed by the ignorant and unlearned, and 
have not many hereſies rung from thence ? ? | 


2 1 Ber in. 16. 4 Ibid. ver, 17, 8. 1 
John xx. 31. Matt. xxil. 29. CO 1 


A. Sup- 


| AGAINST POPISH DELUSION. - 


A. Suppoſing they have been abuſed, and are 
ſtill liable ſo to be, this is no argument againſt the 


uſe of them, nor any reaſon why they ſhould be 
taken away. The beſt things in the world are lia- 


ble to be abuſed, and actually are ſo; health, light, 


and liberty as well as knowledge. But muſt theſ:, 
therefore, be taken away? And muſt not men 


know the truth for fear of falling into error? Be- 


des, hereſies have not, in fact, ſprung from this 
| cauſe, but have been generally broached by the 
learned, from whom the Scriptures could not be 
concealed; and for the truth of this I appeal to 
the Mey and experience of all ages. 


Q. 9. Yet where the 1 are allowed to 
the people in the vulgar tongue, muſt not many 
readers and hearers be ignorant of the meaning of 

ſome texts of Scripture, and therefore be in dan- 

ger of miſtaking them? . 

A. And what then? T here is no great harm it in 

this, either to themſelves or others. Every miſtake 

of a text of Scripture is not a wreſting of the Scrip- 
tures to a man's deſtruction ; for wreſting the Scrip- 


tures is to interpret them to ſerve a man's private 


turn; and to do this to his own deſtruction, is to 
| force them to favour ſome wicked and unchriſtian 
doctrine or practice that he has eſpouſed. So that 
{ though many good men may be ſometimes miſtaken 
| in the meaning of the Scriptures, yet none but bad 5 
* men can n cer et chem to their own deſtruction. 1 


L =. 0: 19-- Ars 


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74 PRO TESTANT ARMOUR 
Q. 10. Are men any where enjoined in the Old 
"Teſtament to acquaint themſelves with the holy 
Scriptures ? 
A. Yes: Hear, O Thael, ſays God, the words 

that I command thee this day ſhall be in thy heart, and 
| thou fhalt teach them diligently unto thy children, and 
halt talk of them when thou ſitteſt in thine houſe, and 
when thou walkeſt by the way, and when {hou left 
down, and when thou 6 eſt zp u. 7 


WY 144 What do you i conduds flow hence? 
A. That if God required the Iſraelites „every 
| ſoul of them, to read and learn the law of Moſes, 
which was in many points a carnal and temporary 
law, and to teach it their children, much more does 
the reaſon of the precept concern us Chriſtians, 
with reſpect to that everlaſting ſpiritual law of the 
Goſpel, whereby ail men are to expect ſalvation ; 
and which was revealed by our Lord Jeſus and his 
apoſtles, and conveyed down to us by the Scrip- 
tures of the New Teſtament. 
. 12. What was 5 ſenſe of t! tl 10 primitive and 
beſt Chriſtians nen, 
A. They had the greateſt veneration imagina- 
ple for the Scripture, inſomuch that they would 
rather part with their lives than deliver up the Bible 
to the pagans when they demanded it from them. 
1 9 Rally heard it read in their pablic afſem- 


n Dem. vi. 4, 6, 7. 
blies, 


ies, 


n 


AGAINST POPISH DELUSION. 59 
blies, and diligently ſtudied it in their own houſes, 


They not only read, but got ſeveral portions of 
the Scriptures by heart. They inſtructed their chil- 
dren in it, and encouraged them from their child- 


hood to inquire into the ſenſe of them. Nay, St. 


jerom * tells us, that one might hear the plowman 
in the fields at his halleluiahs, and the labourers 
in the vine yards ſinging David's Pſalms ; and of 
one Paula, a deyout lady in thoſe days, he ſays, 


that her virgins were not to pals one day without 
learning ſome part of „ 


-Q: 13. Were the pope | in thoſe b more «fe: 


wird to read and learn the Scriptures, than the 


| biſhops and guides of the church were to exhort 


and encourage them in it? 
n Think i it not ſufficient, 978 st. Auſtin 


to the people, « that ye hear the Scriptures in the 
church, but alſo in your houſes at home, either 


cc 


read them yourſelves, or get ſome to read to 


6c you.” Origen ſays, © Would to God we would | 
« do as it is. written, Search the Scriptures PP? And, 

ſays St. Chryſoſtom +, Hearken unto me, ye lay- 
„ men, ye men of the world, get ye the Bible, 
that moſt wholeſome remedy of the ſoul. The 
« reading of the holy Scriptures i is, in truth, much 
cc more neceſſary for you than the monk.” Ac- 
cordingly it was for this auen, 


* ad 3 4 Homil, in Co! lol. ix. 


1132 a edifica- 


- — — 
— — 


FEE Ge — 


5% PROTESTANT ARMOUR 
edification of the people, that the Scriptures were 
' tranſlated into the vulgar tongues of thoſe ſeveral 
29288 to whom the Goſpel was ren 


th 14. What this, upon the wht. are we to 
think of the church of Rome in this reſpect? 
A. That ſhe is utterly in the wrong, ads can- 
not juſtify either the piety or prudence of her prac- 
_ tice, in withholding the Scriptures from the peo- 
ple, without accufing our Saviour and his apoſtles, 
and the holy fathers, of great indiſcretion, at leaſt . 
in en the Scriptures to the people, 


Q.1 * How fo? 
A. Becauſe there- can be no e made 
againſt the people's reading the Scriptures now, 
but what would have held as well againſt the writ. 
ing and publiſhing of them at the LY in a lan- 
guage underſtood by the people; as the Old Te- 
ſtament was by the Jews, the Epiſtles of the Apo- 
ſtles by the churches to whom they were written, 
and the Goſpels both by the Jews and Greeks. 


| AGAINST POPISH DELUSION. »7 


WWE TD Yu 
of divine ſervice in an unknown tongue. 
Quesr710N I. 


s it not very abſurd, if not impious, in the 
church of Rome, to order divine ſervice to be 


; performed 1 in an unknown tongue ? S 


A. Undoubtedly it is: for if it be neceſſary 


3 men ſhould underſtand any thing they do in re- 
| ligion, and if prayer be one of the moſt ſolemn 


performances in religion, it muſt certainly be * 
the higheſt degree abſurd, that men ſhould not _— . 


derſtand their Prayers. 


"Q 2. Do they not allow this i in private prayer? 
A. Yes: and there i is no reaſon why they ſhould 


not allow the ſame as to public prayer, unleſs they | 


will ſay, that there is leſs of religion in public than 
in private prayers ; that God is leſs honoured by 
them, or that we are not as capable of being edified, 


and of having our hearts and affections moved by 


them, Beſides, if men cannot heartily and de- 
voutly pray alone, without underſtanding what they 


aſk of God, no more can they heartily and de- 


voutly join in the public prayers which are made 
by the prieſt, without underſtanding what they are. 


Or, if it be enough for the prieſt to underſtand 


BY them, why ſhould not the prieſt alone be preſent 
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33 PROTESTANT ARMOUR 


at them? unleſs the people do not meet to worſhip 
God, but to wait upon che prieſt. 


Q. 2. Is it not, however; "pretended that the 


pcople exerciſing a general devotion, and coming 
with an intention to ferve God, that is accepted, 


though they do not underſtand bogs Prayers nor 
leſſons? . | 


As Whatever may be pretended, this is contrary 


to the judgment of St. Paul, who expreſsly re- 
quires more than this in the ſervice of God; viz. 
that the underſtanding of the people ſhould be edi- 
fied by the ſervice that is to be performed. For 
he tells us, that if what is done be not underſtood, 
the people are not edified, nor can ſay amen to the 
prayers and awe) Nees hug up a . 


aA 4. TT it not enough that God underſtands the 


pray ers which are put up to him? 


A. No: for how can men pray to God without 
nds what they ſay? Prayer is a reaſonable 


| ſervice; but that ſervice which men perform, and 
at the ſame time underſtand not, muſt be utterly 
unreaſonable. And concerning the leſſons and ex- 

hortations of Scripture, which” are alſo read to the 
people in an unknown tongue, and are directed to 


them for their inſtruction and not to God, this, 


it poſſible, is ſtill more abſurd and ſacrilegious; 


1 Cor. xiv. 16. _ 
ſince 


CCC 


= either for Go 
ſo for God, who equally underſtands all languages; 


AGAINST POPISH DELUSION. 59 


fince *tis plain that men cannot be inſtructed by 


what they do not underſtand, and that it is more- 
over, concealing from the people what God has 


delivered to be underſtood. by them. 


-Q; ; Yet, is is not convenient that God ſhould 


be ſerved and worſhipped | in the lame ** 
| throughout the world ? 5 


A. No: 0 if i it be convenient, it muſt be {0 
or the people, but ſurely it is not 


and as to the people, who generally underſtand no 


language but their own, it muſt be very inconve- : 
nient, if they underſtand not what they do in God's 
ſervice. | 


Q 6. Do not the Papiſts, In fome fore; Wem 


to be convinced of this, at leaſt here in England, 


by putting the tranſlation of their prayers in one 
page or column for the peruſal of the people, 


while the prieſt is repeating the ſame prayers in 
Latin, which are ſer GOWn in the oppoſite Page or 


column? 
5 They do: but as all, this is but a very 


bungling contrivance, and a mere childiſh evaſion 
of what is objected to them upon this head. For 


to thoſe among the people who underitand Latin, 


S the tranſlation 1 is uſeleſs ; and to thoſe who do not, 


it is of very little aſſiſtance; ſince ſome of them, 


notwithſtanding, may be got to tl. end of their 


Prayer 


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80 PROTESTANT ARM OUR 


prayer in Engliſh, while the prieſt is not above 
two thirds through the ſame prayer in Latin; and 
others, on the contrary, may be got only half way 
through, at the ſame time that the prieſt is come 
to the end of it. 


Q. 7. What appears to be the ſenſe of he pri- f 


mitive church with reſpect to the language i in which 
5 public worſhip is to be performed? 


A. It appears very plainly, that the primitive FP 


Chriſtians were for its being performed in a 
language underſtood by the people. St. Paul 


ſtrongly marks the abſurdity of the contrary prac- 
tice when he ſays, F I know not the meaning of the 


voice, I ſhall be unto him that ſpeaketh a barbarian, 
and he that ſpeaketh ſhall be a barbarian unto me w. 


Accordingly he declares his own reſolution in the 


caſe — I will pray with the ſpirit, and I will pray 
with the underſtanding alſo x. And elſewhere he 
my expreſſes his ſentiments in the fulleſt terms — In 
tube church, ſays he, I had rather ſpeak five wards 


with my underſtanding, that by my voice 1 might teach 


others alſo, than ten thouſhnd words in an unkaown 


tongue v. Agreeably hereto, Origen tells us, that 


in the ancient church, the Grecians uſed the Greek, 
and the Romans the Latin tongue, and ſo every 
one, according to his language, prayed to God 


and praiſed him. 


3 Cor. xiv. 14 -* Ibid. ver. 11. 7 Ibi a. ver 19. 


Q.8. Bui 


1 Ds. © K 


AGAINST POPISH DELUSION. 81 
Q. 8. But though in the primitive church the 
public worſhip was performed in the vulgar tongue 


of each reſpective country, did it continue ſo to 
be for any conſiderable time ? * 


A. Yes; for above fix hundred years hes Chriſt: 


and this the learned men of the church of Rome 
do not deny. Cardinal Cajetan ſays it would be 
much better if this cuſtom was reſtored. And Bel- 
| larmine confellts. that the Armenians, Egyptians, 1 
Zthiopians, Ruſſians and others do uſe their own 
language i in their liturgies 


As Upon whoſe authority, a has the 


church of Rome preſumed to alter theſe things ? 


A. Merely upon her own : for ſhe pretends, 


| that though theſe things were otherwiſe in the apo- 

ſtles time, and in the ancient church, yet ſhe has 5 

power to alter them, according to che exigence and 
circumſtances of the times. : 


Q. io. Well; and what have you to fay to the 


contrary ? 


A. I fay, that though the churck has power, 
in matters indifferent, and with reſpect to the ex- 
ternal polity of it, to alter things according to the 
exigencies and circumſtances of the times, yet in 


matters eſſential to religion, and ſuch as have been 
ſettled and determined by Chriſt or his apoſtles, no 


church whatever has a right to. make any altera- 
M tion, 


82 - PROTESTANT ARMOUR. 


tion, ln we ſhould abſurdly ſuppoſe that the 
church, which derives all its authority from Chriſt 
and his apoſtles, ſhould notwithſtanding be po 
ſeſſed of a greater power than they. But now as 
ſearching the Scriptures and praying in a language 
which we do underſtand, are things which eſſen- 
tially concern religion, and ſuch as are expreſsly 
determined by Chriſt and his apoſtles, as well as 
_ evidently recommended by the dictates of common 
ſenſe, it is plain the church of Rome has no power 
to alter theſe ; but that ſhe is guilty of great abſur- 
Os N and even ſacrilege i in ſo doing. i 


* 11. Would it not ſeem as if the durch 1 
Rome was conſcious that her doctrines, deſigns, 
and deeds were evil, by their keeping back the : 
2 Scriptures from the people, and ordering her fer- s 

| vice i in an unknown tongue? 1 
A. It would. And 1 the rulers of that 1 
church are wiſe enough in their generation, to un- 
derſtand, that nothing but the darkneſs of their 
ſhops can hinder people from diſcovering the falſe- 
neſs of their wares; and that they have ſeveral 
things to put off to the people, which cannot bear 

the trial of a clear and full light, Accordingly, when 
the office of the maſs was, in the time of Alexander 
VII. tranſlated into the vulgar tongue by ſome of 
the biſhops, and others, in France, for the benefit 
of the prop! e, the Pope thundered againſt them 
for 


AGAINST POPISH DELUSION. 82 
for ſo doing; calling them that did it ſons of per- 
dition; condemning 1 it, as if it had been the wick- 


| edeſt thing in the world, and had directly tended 
to the overthrow of the Chriſtian religion. 


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| PROTESTANT ARMOUR 


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Het 1. 


Wo! not thoſe of the church of Rome main- 
tain the neceſſity of private or auricular con- 


feſñon, as they call it, to a prieſt, in order to re. 
concile penitents to God? 


A. Les: but without any warrant from Serip- 


3 2. "id 107 Do they not b pretend t to quote 


the authority: of Scripture : for it? 


A. They do; but with very bad ſucceſs : for thc 


three main texts on which they chiefly found the di- 
vine inſtitution of this practice, ſhew very plainly 
how great a loſs they nn th to make it out from 


| * 


'Q. 3. Will . be pleated to mention cho 
texts? 

A. 1 will —The firſt is the 2 _ verſe of the 
20th chapter of St. John's Goſpel, Whe/e ſoever / ns 
ye remit, they are remitted, and whoſe ſoever fins ye re. 
zain, they are retained. Upon which we may ob- 
ſerve, that the power of: remitting and retaining 
ſins, beſtowed on the apoſtles, is exerciſed by the 


miniſters of Chriſt, in the adminiſtration of the ſa- 


craments, and the Preaening of the terms of ſalva- 
«::.- Hon} 


hoſe 


the 


fins 


re- 


ob- 
ning 
7 the 


e ſa- 


Alva- 
ion: 


rſt SEP. into the church : ? 


AGAINST POPISH DELUSION. 85 
tion: but here is not a word ſaid of confeſſion, 
much leſs of nn confeſſion to a N 


2. 4. Which is the 8 text they produce ? 
A. The ninth verſe of the firſt chapter of the 


\ firſt epiſtle of St. John — F we confeſs our ſins, be 
is faithful and juſt to forgive us our fins, Sc. Here, 
indeed, is confeſſion, but then it is, a general con- 
feſſion, not a particular one, as appears from the 

verſe immediately preceding — If we ſay we have 
no fin, we deceive ourſelves, Sc. And beſide this, 

| confeſſion is not ſuppoſed, in this place, to be made 
| to man, but to God; to the Tame who is faithful 
and Juſt to fargive 18 our fo ins, Sc. 


8 5 Be Which is the third text 8 
A. The 16th verſe of the th chapter of St. : 


© James — — Confeſs your faults one to another, &c. And 
here again is no mention of confeſſion made to a 


prieſt. But if, after all, they will have the prieſt 6 


be a party concerned, this text will prove it to be the 
duty of the prieſt to confeſs to the people, as well 


| as that of the people to confeſs to him; the ob- 
= ligation to confeſſion here expreſſed being mutual 

and reciprocal. — A concluſion this, however, ” 
| which cher will hardly admit, 


0 6 6. How did private c or avcitular confeſſion 


ou OL 


86 PROTESTANT ARMOUR 

i ſucceeded that public confeſſion and pe- 

nance which was practiſed with great ſeverity in the 
primitive church, for open and ſcandalous offences, 
but which was afterwards laid aſide, as not being 
abſolutely neceſſary, however uſeful, to reſtore men 
to the favour of —— 


2. 7. Has the practice of private ene to 
a prieſt been continued in the church ever ſince | 
that time? 
55 No: and ſo far was s auricular comfettion from = 
being eſteemed neceſſary to ſalvation, that upon 
occaſion of a ſcandal that happened, it was abro- 
gated by Neſtorius biſhop of Conſtantinople, who 
was afterwards juſtified in the ſame by his ſucceſſor 
St. Chryſoſtom, who declared that ſuch confeflion | 
was not neceſſary to the forgiveneſs of our fins, but 
: that it i is ſufficient to confeſs them to God alone. 


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. 8. But v was not the neceſſity 8 private con- 
feſſion to a prieſt all along, in n general, contended 


for? 
A. No: not till about the 9th or roth centuries, 7 
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£9; Yet do not the Papiſts pretend for tbem- 
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but preſent church in this matter ? 


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AGAINST POPISH DELUSION, 37 

A. They do : but in contradiction thereto it may 

be proved from clear teſtimony of their own writ- 
ers, that confeſſion, as taught and practiſed in the 
church of Rome, is no where elſe in uſe at this 
day; neither among the Abyſſines, nor Indians of 
St. Thomas, nor the Neſtorians, nor the Arme- 
| nians, nor the Jacobites; churches of great anti- 5 
quity and vaſt extent. And as for the Greek church, 

if we may believe Gratian, and the author of the 
; oloſs upon canon law, the Greeks had anciently no 

tradition concerning the neceſſity of confeſſion, nor 


do they, to this day, agree with the Roman church 
in all points concerning it, 


WE © 3 (5 Do not many and great inconveniences 
| . and miſchiefs attend the practice of biene © confeſ—- 
3 hon, as carried on in the church of Rome? _ 
A. Yes; as it entangles men's conſciences in 
endleſs doub:s and ſcruples. And what ſcandal it 
has been to the Chriſtian profeſſion, in the lewd 


management of it by the prieſts, is evident from 
two bulls of pope Pius IV. and Gregory XV. which 
7 mention things too ſhamefu] to be declared. : 
8 5 
5 Q. Ii But do not the Papiſts P: retend, that the 
f practice of auricular confeflion is a grea c reſtraint 
upon men from fin ? EY 
. A. They do: but experience ſhews how quite 
S contrary an effect it has upon the far greater par: of 


mankind ; wit tneſs the ſcandalous liberties men take 
7 5 5 in 


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in Roman catholic countries, of indulging them: 
ſelves in lewd and wicked practices; in the time of 
_ carnival, juſt before Lent, the anniverſary ſeaſon of 
confeſſion ; and for this very reaſon, becauſe their 
conſciences are preſently to be diſburdened by con- 
feſſion and abſolution. 


that the Romiſh prieſts endeavour to maintain the 


practice of private confeſſion ſo ſtrenuouſly as they 
do ? 


their authority over the people, and to keep them | 
in awe by making them maſters of their ſecrets. 


land herſelf enjoin her lay members to confeſs their 3 
fins to the clergy ? 


bers, whenever they cannot quiet their own con- 
ſciences, but require further comfort or counſel, 
to apply to ſome learned and diſcreet miniſter of 
God's word, and to open their griefs to him, in 


r holy word, they may receive the benefit of ab- 


die the quicting of their conſeiences, and to 


88 PROTESTANT ARMOUR 


Q. 14. i this be the caſe, is it not a vonder 


A. It is no wonder at al; ; as it ſerves to ſupport 


Q. 13. Well, but does not the church of Eng- 


A. The church of Figtind, ander the ane 
of the ancient church recommends to her mem 


order to obtain direction and comfort, or (to uſe 
her own expreſſions) 600 that by the miniſtry of God's 


« ſolution, together with ghoſtly counſel and ad- 


«6 the 


AGAINST POPISH DELUSION. 89 
et the avoiding of all ſcruple and doubtfulneſs 2. 
But though ſhe recommends this as exceedingly 
profitable, and little leſs than a duty, to perſons in 
| ſuch cifeumſtarices, yet ſhe does not enjoin it as a 
duty incumbent on all Chriſtians, nor require, as 
_ neceſſary to ſalvation, that every one ſhould make 


a a particular confeſſion of all his mortal fins to Ts 


prieſt; as the church of Rome does. 


* | Ribort, in Cees Serv, 1 in Book of Com. Prayer. 


5 


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Yo PROTESTANT ARMOUR 
SECT. x. 


& good works, merits, and induſgences 


Quxsriox 1 1 


THAT does the church of Rome reach con- 


cerning good works? E 
A. She reaches, that the good works of Ju 


of perſons do merit eternal lite. 


W 2. Is not this contrary boch to reaſon And 


Scripture : ? 


A. Moſt certainly : for hs to merit or Fan f 


any thing of God is to make him our debtor, to 


whom we owe every thing we are, and have, and 


can enjoy; all our capacities, faculties and powers, 
and our very exiſtence likewiſe. Accordingly our 
| Saviour teaches us to entertain ſentiments directly 
_ contrary to the doctrine of papiſts in this matter — 
Then, ſays he, ye ſhall have done all theſe things which 
are commanded you, ſay, We are unprofitable e ; 


we have done that which is our ad lo do © 


Q 3. But are there not many religious works, 


5 many particular acts of charity, mortification, and 
ſelf. denial, which men may do, over and above 


what God has commanded, * Which * may 
merit falvation 7 8 


* | Luke xvu. 10, 


A. That 


AGAINST POPISH DELUSION. or 
A. That no man ever did or can do, in general, 
more than he is bound to by the Goſpel is evident, 
becauſe he is there ſtrictly obliged to do all the 
good in his power. As to particular actions which 
neither reaſon directs, nor the Scriptures expreſsly 
enjoin, whatever religious value we may ſet on 
them, they are ſo far from being meritorious, that 
we may well conceive our all-wiſe' and juſt judge 
will not regard them, but diſmiſs our plea with 
this monifying * — Who hath n this at 
your Hands as | 


Q 4. wr OT after a is it not meritorious in us "Be 
to do our duty? 4 
A. Wich reſpect to our fellow creatures, Who, 5 
in very many inſtances cannot make out their par- 
ticular and determinate claim, their full and perfe& ; 
right to regulate and direct our ſeveral actions and 
2 behaviour, there may be ſomething meritorious in 
the due diſcharge of our duty towards them : but 
with regard to the Almighty, to whom we owe every 
poſſible act of obedience, and all our beſt ſervice, 
throughout every moment of our exiſtence, it is 
impoſſible that the moſt faultleſs diſcharge of our. 
duty ſhould ever have any merit, or intitle us to 
any reward, as due to us of ſtrict right, ſuch, I 
mean, as he is under any obligation to confer upon 
us, other than what ariſes from the free and gra- 


1 Tai; i. 12. 


1 cious 


N 


9 _- PROTESTANT ARMOUR 


cious promiſes he has been pleaſed to make to us, 


his — creatures. 


Q. 5. This, indeed, ſeems to be very reaſona- 


ble. And after all, conſidering the frequent halt- 
| ings, and conſtant imperfections, and utter unpro- 
ſitableneſs of our beſt obedience, how is it poſ- 
ſible it ſhould'intitle us to any reward from the 
Almighty, were it not for the placability of his na- 


ture, his * _ and ee 


At certainly could not. And indeed it is 


- 3 by Bellarmine, that “ it is moſt fafe 


and ſure to place all our truſt upon the alone 
« mercy of God, becauſe of the uncertainty. of 


% our own Juſtice, and che of vain- 


. ee 45 = | 


0; 6. "Bur is not : this inks very 1 and: giv- 
ing a very partial reaſon why we ſhould rely upon 
the merit of our own performances? 


A. It i is: and the true reaſon why we cannot de · 


pend upon the merit of our obedience, is becauſe 


it really has none. For, 1. it is imperfe& and 


mixed with fin. 2. Suppoling it to be perfect, it 
is no more than a debt, which we are bound to pay 
from previous obligations; and yet, 3. are not 
able to perform it by our on ſtrength; and which, 
4. could it be done by us, can confer no advantage 


| o Pullar, de Jab e. 


on 


AGAINST POPISH DELUSION. 93 
en God, and conſequently can afford. us no claim 
ben his Juſtice for a return. 


Q. 7. Well, but 4s not the ancient fathers talk - 


| of merits, and men's meriting; and are we not 
told in Scripture, that the Son of man ſhall reward 
every man according to bis works 8 which ſeems ro | 


F imply merit ? 


A. Asto the ancient fathers, it is to be obſerved, | 
am merits, in their writings, do ordinarily ſignify : 
nothing more than works, and to merit means no 
more than to procure or 'attain, &c. without any 
relation to the dignity or worthineſs either of the 
perſon or the work. Thus St. Barnard — © The 


= merits of men are not ſuch, that for them eter - 


e nal life ſhould be due of right d.“ In like 
manner St. Auguftine ſays, that . St. Paul for his | 
„ perſecutions and blaſphemies merited [that is, 
: « attained, or found grace] to be named a veſſel of 
« election e.“ And as to what the Scripture tells 
us concerning every man's being rewarded accord- 


| ing 10 his works, this does not imply any merit in 


dur good wor ks, but only that we ſhall be reward- 


ed for them in proportion to the ſincerity and up- 


7 rightneſs of our intentions in them, and not for 
any intrinſic worthineſs of their own; or any ha- 
dow of merit in ourſelves ; . while the wicked and 


Z Matt. xvi. i. 27. 4 Serm. de Annuntiat. 8. Marie, Au- 


; guſt, de Pradett, & Gratia, 


impenitcnt 


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94 PROTESTANT ARMOUR 


impenitent ſhall be puniſhed in exact proportion to 


the greatneſs and ill. deſert of their crimes. 


Q.8. But, if things be thus, where then are we 


to place the laſt reſource, and only * of our 
hopes? 5 | 


A. The laſt wa only refuge of our Tis i is | 


in the mercy of God through Chriſt. For it is 


through faith in Chriſt, 4 by virtue of the di- 


vine promiſes ſealed to us in his blood, that our 
imperfections are aſſured of forgiveneſs, and our 4 
obedience 18 intitled to reward. „ 


7 8 And 18 ts not abet of the church of 
Rome aſſert, that we can, not only merit eternal 

life for ourſelves, but that moreover by works of 
ſupererogation, or doing more than is commanded | 
us, we may have a ſuperabundant ſtock of x merit Y 
for others? . 


A. Yes: and they pine ſay, that the overplus 


of the ſatisfactions of Chriſt and the ſaints is a 
treaſure committed to the cuſtody of the church, | 
to be diſpoſed of as ſhe ſees fit. 


4A 10. But from wh how already been Gd; 0 
docs not this appear to be very falſe and abſurd ? 
A. It does: for if, as has been proved, no man 
can merit for himſelf, much leſs for others. And 
we ar- expreſsly told in Scripture, that every one 


0 


] 


AGAINST POPISH DELUSION. 95 
all bear his own burt ben f, and give an account of 
himfelf to Gods. Beſide, there is no mention made 


in Scripture of any fuch overplus of ſatisfactions, 


_— of Chit or his ſaints, to be imputed to us. 


-Q- . . how does the church of Rome 


, pretend to diſpoſe of the ſtock of merits which the | 


boaſts herſelf poſſeſſed of ? 


A. By indulgencies, which are to be wn for 
money, and to be obtained by pilgrimages, by afſiſt- | 

ing the Pope — heretics, by reciting certain 

: Peng” &c. — 


Q. 12. What advantage is ſaid to attend thoſe 


who obtain indulgences? 
A. A diſcharge from the en . 
of ſin. Accordingly, the council of Trent de- 

nounces an anathema againſt thoſe who ſhall affirm 


indulgences to be uſeleſs, or that the church has 
not power to -grant them h. 


1 13. Are not theſe indulgences of v various effi- 


cacy and effect? 


A. They are: according to the ſum paid, or 


: the ſervice done for them. In proportion to theſe, 
they ſometimes extend to days, ſometimes to years; 
ſome are plenary, which take away all the puniſh- 
5 ment due to ſing ſome diſcharge from temporal 


f Gal. vi. 5, e Rom. . Con:il. Trid. 
Seſſ. 2. Decret de e 


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96 PROTESTANT ARMOUR 
puniſhments here, others from the pains of purgà- 
tory : and others again grant an eternal reward to 
thoſe that obſerve the conditions of them. Of this 
laſt ſort was that which was granted by pope Alex- | 
ander III. to thoſe who took 32 arms s againſt — 


” Albigenſes. 


| 0; I4. Were not indulgences ſometimes allowed 
; in the ancient church? : 
. Yes; but then thoſe indulgences x were only | 
a relaxation, in point of time, of thoſe ſeverities 
which were inflicted on public offenders by the | 
wholeſome diſcipline of the church, granted to pe- 
nitents without money, by their own biſhop only, 
who knew their ſtate, and was fit to judge of the 
ſincerity and ſufficiency of their humiliation and re- 
- pentance : whereas the indulgences granted in the 


church of Rome are made a mere matter of mer- 


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cChandize, and diſpoſed of by the pope to utter ſtran- 
gers, of whoſe penitence he can have no ſufficient 
aſſurance. 


7 15. Is not this making: a moſt ſhameful, vile, 1 
and deceitful traffic of the ſouls of men? 
A. It is: and a fearful account have they wo : 
give, who countenance and uphold it, . : 


SK CT. 


AGAINST POPISH DELUSION. 97 


$:E-C-F. . 
of Purgatory. 


QuesrTton 1. 


Har does the church of Rome teach con- 
cerning Purgatory? ne 
A. That it is a place of torments in the other 

world, near to hell, where the ſouls of thoſe who 
die in a ſtate of grace, but are not ſufficiently 
purged from their fins, or have not had a plenary 
indulgence for the remiſſion of them ; and where 
they are to continue till full ſatisfaction is made for 
their ſins, and they are thoroughly Py. by fire, 
a0 — for heaven. 


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Q 2. Is it not contrary to Scripture to ſay, 
chet thoſe who die in a ſtate of grace go into 4 
place of torments to be purged in the other eld? 
A. It is: for the Scripture expreſsly aſſures us, 
that there is no condemnation to them which are in 
Chriſt Jeſus i; which certainly would not be true, 
were they who die in a ſtate of grace condemned 
to ſuffer the torments of purgatory. — And out 
Saviour's ſaying to the d thief, To day ſhalt 
thou be with me in paradiſe k, plainly ſhews that there 
is no ſuch ſtate. For if, after this life, a purgation 
were e for thoſe who die in a ſtare of grace, 


8 Rom, vid. . Lake 3 xxii. 42. 


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of © PROTESTANT ARMOUR 
he that believed and repented not till the laſt mo- 


: ments of his life, might well be ſuppoſed to need 


it; and would conſequently have been ſent to pur- 
gatory aber than — 


oy 


Q 3. But may it not be objected to this that 
the reaſon why the penitent thief might be admitted 
to go directly to paradiſe, without paſſing through 
purgatorial fire, was, that he had not received bap- = 
tiſm when he repented, but that his ignominious 
death was in the ſtead of it; and conſequently that 
all his ſins were remitted to him without fatisfa&tion, 
as they are to perſons in baptiſm ; whereas the caſe 
of thoſe who {in after baptiſm is different ? 
A. This objection, however plauſible it may 
ſeem, amounts juſt to nothing: for we are expreſsly 
told in Scripture, that bleſſed are the dead which die 
in the Lord, for they reſt from their labours 1. This 
is ſpoken indefinitely of all thoſe who die in his 
faith and fear. Now, if all who thus die in Chriſt 
do reſt from their labours, then ſurely none of 
them are puniſhed or tormented after they are dead. 
For reſt from labours is not conſiſtentiwith thoſe 
f dreadful miſeries and cruel ſufferings which ſouls 
are ſaid to undergo in purgatory. Beſides, we 
| learn from St. Paul, that as God's children, whilſt 
at bome in the body, are abſent from the Lord; ſo, 
when abſent from the body, they are preſent with the 


Lord m; z and therefore not in a penal or ſuffering 
ſtate. 


' Rev, xiv. 13. * 2 Cor r.6, 8. 


Q. 4. But 


AGAINST POPISH DELUSION. 9g 


Q. 4. But when our Saviour ſays, that tbe /in 
- apainſt the Holy Ghoſt ſhall not be forgiven, neither in 
this world, neither in the world to come n; do not 
the Papiſts hence argue in favour of Paisewbey 
and infer, that there are ſome ſins not pardoned 
here, which ſhall be pardoned hereafter ; and con- 
ſequently that there muſt be a ſtate of purgation or 
ſatisfaction in the world to come? 
A. They do: but beſide that not one word is 
here ſaid of purgatory, their inference is wholly 5 
wrong. For in this verſe our Saviour is only aſ- 
ſerting the unpardonableneſs of the ſin againſt the 
Holy Ghoſt, which hath never forgiveneſs o: ſo 
that he who is guilty of it ſhall continue under the 


wrath of God, both in this. wwe and in chat 
which is to come. 


Qs. Do they not, however, pretend to offer as 
a plain proof for purgatory, theſe words of St. 
Paul, Every man's work ſhall be made manifeſt, for 
the day ſhall declare it, becauſe it ſhall be revealed by 
fire. And the fire ſhall try every man's work of what. 
fort it is p. And again, If a man's work ſhall be 
burnt, be ſpall ſuffer loſs ; but be ww Jhall be 
Javed, yet ſo as by fire q? : 
A. They are frequently apt to urge thi: texts 
FF proof of this doctrine, when they think they 
have to do w ich the © Ignorant. and unwary : bur 


n Matt. xii 32. 1 Mark iii 29. = y cor. in 13. 74 
e yer. 15, | 


100 PROTESTANT ARMOUR 
how little they make for purgatory will appear by 
conſidering, 1. that the apoſtle is here ſpeaking of 
the laſt day, the day of general and final retribu- 
tion, and not of any intermediate ſeaſon of purga- 
tion; 2. that his diſcourſe is concerning the teach. 
ers of the Goſpel, whoſe works, and not their per- 
ſons, were to be tried by fire: 3. that the Phraſe 
of being ſaved /o as by fire, is only a manner of 


I expreſſion, ſignifying the great difficulty or hazard 


of the matter, and their narrow eſcape from dan- 
ger: 4. that the apoſtle's expreſſion is metapho- 
rical, and therefore however intelligible upon the 
whole, i is unfit to build any determinate and precife 
argument upon. Accordingly very learned perſons 
of the church of Rome have acknowledged that 
Purgatory cannot be — from hence. 


Q 8: Do they ni not allo wreſt ths Wa of St. 
Peter in favour of purgatory, where he ſays, that 
Cxriſt went by the ſpirit to preach to the mow ti 
priſon, which ſometimes were diſobedient, &c."? + 
A. Yes: but the whole paſſage is much too ob- 
ſcure for their purpoſe, and ſo far as its ineaning is 
apparent, quite foreign to the point in queſtion. 
For whaiever is meant by the ſpirits in Priſon, it 15 
plain the paſſage can never relate to purgatory, 
| ſeeing thoſe who were ſaved, are faid ro be faved 
- by Wa ater and not by fire. 2 


LS Pee. | il. 19. 20. 


0 


AGAINST POPISH DELUSION. 10 


Q. 7. Do they not likewiſe endeavour to eſtabliſh 
the doctrine of e upon what our Saviour 


ſays concerning that priſon out of which, if once 
we are caſt into it, we ſhall not come forth till we 
x: have paid the uttermoſt farthing * ? 


A. They do; but without any manner of foun- 


dation. For by the priſon there mentioned is cer- 
tainly meant hell, and not purgatory. Nor does the - 
ſinner's ſtaying there till he has paid the uttermoſt 
farthing, neceſſarily imply that he ſhall be enabled 
to pay it, or at all be delivered from his confine- 
ment. Beſides, the drift of our Saviour's argu- 
ment points a contrary way, and repreſents the diſ- 
charge of the debt as impoſſible. Moreover, the 
only way which the text mentions to be delivered 
from the priſon is by the perſon's own diſcharge of 
the debt; whereas the church of Rome aſſerts that 
others may diſcharge ir for him, and that men may 
be delivered from purgatory by the prayers and alms 
of: their fellow creatures. 


2 8. But do Mane not + farther argue, chat fince 


it is ſaid that nothing unclean ſhall enter into the king- 
dom of beaven t, therefore thoſe who are defiled with 
any fins, even though but venial ones, muſt be 
purged before they be admitted into it? | 


A. Allowing this, why ſhould purgatory be need- 


i a ful, when, upon true repentance, the Scripture ex- 
preſsly aſſures us, that tbe Blood of Chriſt clan 2 b 


Matt. v. 28. Rev. x i. 27. 


ens Ant nn. 


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10 PROTESTANT ARMOUR | 


” . all in u? And indeed it has been well ob- 
ſerved that the poor Catholics are hardly uſed, to 


be forced to pay ſo much money, and endure ſo 


many penances on pretence of making ſatisfaction 
for their venial fins, if after all their faſtings, 
Vhippings, and pilgrimages, their abſolutions, holy 
water, alms, and extreme unction, they are ſtill to 
endure a torment AS grievous, "though not ſo dura- 
7 ble, as hell- 8 for their 1 cran{greſlions. = 


Q. 9. Is it true 72585 . learned men of the 


| Romiſh communion have acknowledged that there 


is no foundation 1 in Scripture for the doctrine of 
: purgatory | * 


A. It is: ** . is . en Gela- " 


ſis, a pope of their own, appears either to have 
never known this tradition of purgatory, or elſe 
to have forgot it. For, ſays he, I have read of _ 
_ « the right hand and of the left, but know of no 
third place oP. And cardinal Fiſher, biſhop of 
_ Rocheſter, ex reſsly ſays, 4 There is little or no 


mention of pu among the ancients, &c. x. 


"© x 10. Yet, was it not a very. ancient cuſtom L 


1315 in the chriſtian church, to offer oblations and pray- 


ers for the dead; and had not theſe a reference to 1 


the ſouls which were believed | to be tormented in 
Purgatory! . 


#2 john i 3 Gelaſi Epi. vii. x Roffenſis ap. 


FE. The 


AGAINST POPISH DELUSION. 103 
A. The offering of oblations and prayers for 
the dead was indeed a very ancient cuſtom in the 
church, but this, in the beginning, had no reference 


Lord in that day*. 


in purgatory, or to deliver ſuch from their tor- 
ments. 


5 tain the doctrine of purgatory ! ? 
A. No. 


85 purgatorial fire, but then he confeſſes that he took 


„ Tin. i 18. 


at all to the doctrine of purgatory ; which does not 
appear to have been known, much leſs to have 
been believed, in thoſe days. It is true, the ancient 
church did uſe commemorations for the ſaints and 
martyrs, who were departed in the faith of Chriſt, 
and did offer oblations and prayers of thankſgivings 
for thoſe whom they looked upon to be already at 
reſt from their labours : and it is true, likewiſe, that 
| ſhe failed not to make ſupplications for the dead. 
Theſe ſupplications were at leaſt well meant; the 
the primary intention of the church being to pray, 
that the whole man (not the ſou! departed only) 
might receive public remiſſion of fins, and a ſolemn 
7h. acquittal | in the judgment of the great day ; agree- 
ably to St. Paul's prayer for Oneſiphorus — The 
Lord grant unto him that he may find mercy of the 
But it by no means appears, 
that theſe oblations or ſupplications were origi- 


d rally intended either to procure eaſe for the ſouls 


Q. 11. Did not, then, dis ancient t fathers n main- | 


| Origen, indeed, makes mention nfs "Ee 


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TY PROTESTANT ARMOUR 


his notions from the heathen philoſophers y; 7; and 


he was accordingly condemned: as an heretic in the 


fifth 1 council 2, 
2 


Q. 12. What does Bellarmine ſay concerning the 


I opinion of Origen ?. 25 


A. That he was one of theſe who approved of 


purgatory ſo much, that he acknowledged no other 
pains after this life, but thoſe of purgatory T. And 
- accordingly it has been well obſerved, that hell and 
_ Purgatory being i in his judgment one and the ſame 
thing, thoſe who bliadly follow the cardinal, may 
do well to look, that they ſtumble not upon hell, 


while they are in queſt of purgatory. 


2. 13. 18 not Tertullian likewiſe quoted in  fa- 7 


yy vour of purgatory ? 


A. Yes: but Tertullian advanced anthing in in its 


behalf till after he was ſeduced by the arch-heretic 
| Montanus. Before that, he was ſo far from being 

a friend to purgatory, that. he counteth it injurious 
to Chriſt to hold, that ſuch as are called from 
hence by him are in a ſtate to be pitied o a. 


Q. 14. Upon what account, after "Y can they 


of the church of Rome be ſuppoſed ſo ſtrenuouſſ 
to maintain che doctrine of Fe 1 


* Orig, in Cell, WE  Apolog. Oræcor. i in a Concil, 
Baſil. + Beilarm. ce Purgator: lib. i. cap. 1 8 Nate 
Hb de Patient. C. = 


AGAINST POPISH DELUSION. i65 
A. Upon no other account than as it ſerves 
them for a convenient pretence to drain the purſes 
of the living, by deluding them with vain hope of 
getting their friends delivered from an imaginary 
torment. e e 


.x66 , PROTESTANT ARMOUR 


3 B C T. XII. 


| of 4 the 1 1 5 Angels, . and bone fo alu, 
departed. 


ren 1. 


JO Es not the church of Rome reach that the 

angels are to be worſhipped, invoked, and 
prayed to; and has ſhe not litanies and prayers for 
1 that purpoſe? 
A. Tes but in this he does very wrong. Fe or 
though we willingly honour the angels, as they 
are God's miniſters, and are ſent forth to miniſter for 
| them who ſhall be heirs of ſalvation bd, yet we dare 
not worſhip them, or pray to them, ſeeing it is no- 
where commanded us in Scripture, and is more. 
over what they their- ſelves are averſe to. See thou 
as it not, ſays the angel to St. John, when about 
to be worſhipped by 9993 for, 1 am thy fellow ſer- 
| feroant, and of thy brethren that have the teſtimony 


of Jeſus. Worſuip God . 


928 2. Is there any ching remarkable in cheſ 
words of the angel? : 
"A. Led 1 he emphaticalueſs of the prohibi- 
: tion, See thou 40 it not: 2. the reaſon aſſigned why 
it would have been wrong to have ſuffered it, 7 an 
thy mC ſervant, cc. 75 the direction here given 


5 Heb: 4; 14. „ | Rev. xix. 10. „ 
= 8 to 


AGAINST POPISH DELUSION. 10% 
to St. John to confine his worſhip to its proper 
object, V. orſhip God. From all which it appears; 
that this was not a mere modelt refuſal in the an- 


gel, of the honour that might lawfully have been 
given him, as ſome very idly pretend, but an ex- 
; preis and ſerious prohibition of that reverence, which 


it was utterly unfit he ſhould receive, as being due to 
God alone. 


* 


Q 3. But how can this be the caſe, fince one 


would imagine that St. John would neither have 5 


offered ſuch unlawful reverence to the angel, nor, 
what was ſtill more, would have attempted it a 


ſecond time, as we find he did d. 


No Conſidering the awful and extatic Kate of = 


mind St, John muſt have been in, during the ſe- : 
veral ſolemn viſions he beheld, it is not at all 
{range that he ſhould have been ſurpriſed into this 


act of adoration; eſpecially as he might take the 
angel that appeared to him to be Chriſt himſelf, in 
bis celeſtial form: and notwithſtanding he was ſet 


right with reſpect to this angel, he might after · 


wards, either not recollect it, or fall into the like 

miſtake at the appearance. of another of a lil 
more awful aſpect. Though after all it is not faid, 
in this laſt inſtance, that he fell down to worſhi Pp 
the angel, but only to worſhip before the feet of the 
angel, Bur we fad even this forbidden him, as an 


at of axons bi 


« Rev. xxii. 9 


* = - | Q. — 


108 PROTESTANT ARMOUR, 


Q. 4. Does not St. Paul warn the Chriſtians of 
his days againſt being drawn afide to this ſuperſt- 
tious and idolatrous practice? 

A. Yes: Let no man, ſays he, beguile you of = 
your reward, in a voluntary humility and worſhipping 
of angels, intruding into thoſe things which he hath not 
ſeen, vainly puſſed up by his fleſhly mind, and not bold. 
ing the head e, that is, not adhering to Chriſt, &c. 
Accordingly the council of Laodicea expreſsly for- 
bids men to pray to angels, and denounces an ana- 
thema againſt every one who does; becauſe ſuch 
an one © hath forſaken the Lord Jeſus Chriſt the 
"66 Son of God, and! Is gone over to idolatry. + 


2 5. Do not the Papiſts plead che example of 
Jacob for praying to angels? 

A. Yes: but Jacob prayed. only to the angel : 
that redeemed him 8, that is to Chriſt, who ap- 
peared often to the patriarchs, and is called by Iſaiah, 
the angel of God's preſence h. So that this by no 
means proves the lawfulneſs of Praying to angels 
in general. „ 


Q. 6. Do they not likewiſe hold with praying to 

ſhine departed, that by their aid and help the peo- 

1 ple may obtain benefits from God, through their 
| mer it, | Brace, and interceſſion ? Es 


C3 Colo. i ii. a Concil. Laod. Can, 35. s Gen. 
xlviii i,» If, hi. 9 


Bo A. They 


— wm 


— 1 


AGAINST POPISH DELUSION. 10g 
A. They-do : and Bellarmine thinks he has found, 


not only a precept and example for this practice, 5 
in the Old Teſtament, but likewiſe a promiſe of 
being heard in this way; where the Almighty or- 


ders Job's three friends to go to his ſervant Job, 


that he might pray for them i. Go to my ſervant 
Job — here, ſays he, is a precept z and my ſervant 
Job ſhall pray for you — here is an example: for 
him will I accept: here is a promiſe, But ſurely 
it can never be concluded, that becauſe the Al- 
mighty ordered Job's friends to go to his ſervant | 
Job, therefore we are commanded to have recourſe 
to the ſaints departed ; or becauſe that God would 
have Job to pray for them, therefore he has ap- 
pointed the faints departed to pray for us; or, 
| laſtly, becauſe he declared he would accept Job 
when praying for them, he will therefore accept 
te prayers which the ſaints departed are ſuppoſed. 


to put up for us, in conſequence of our e 
to them for chat purpoſe... 


eſteem his friends: ? 


3 A. They do: hs this! is all rothing to the pur- : 
Poe. F or, that God heareth not # Pers, is true 


1 Job XX11, * & John f. . . 


— <EEOPED” ES. 


Q. 7. ds not the Papiſts ſay, that ſince we 
are told, that God heareth not ſinners &, it is a great 
preſumption in us to offer our petitions direcily to 

60d himſelf, and not to deſire the interpoſition of 

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110 PROTESTANT ARMOUR 


only of thoſe who are habitually wicked and im- 


Penitent; as to all others, they are not only com- 
manded to pray to the Father l, but are moreover 


aſſured, that if they aſk in Chriſt's name, they 
ſhall be heard. Aſt, and it fhall be given you m, 


fays our bleſſed Saviour : and again, If ye fall oe | 
5 any ug n my ena # will 45 it n. 


Res 8. 1s not praying to angels and ſaints con- 


trary to the plain injunction of our great Lord and 
Maſter, who tells us, when we pray, to ſay, Our 
_ Father which art in beaven © o, , That | Wy to Aer © our ; 
- prayers to God only? 


A. Tes. And to ſee how expreſßly the 0 


of any other being is condemned in Scripture, we 
have but to read theſe words of our bleſſed Sa- 
viour, II is written thou ſhall Wag the Lord Wy 
God, and kim only ſhalt thou 1 8 0 p. 


te 9. Do they not ks a diſtinction in their 
worſhip, calling that which belongs to God Latria, 


that which they allow to inferior beings, ſuch as 
angels and ſaints, &c. Doulia, and that which they 


give to the bleſſed Virgin Hyperdoutia, which is ſome- 


- what between both, and little inferior to what is 
given to God himſelf? ? 


A. They do: but to very little purpoſe. Por 


1. che Ecripture makes no ſuch diſtinction, but 


| Matt. vi. 6. Ibid. vii. 7. ® Jon xiv. 14. 
Luke xi. 2. Matt. iv. 10. . 


uſes 


AGAINST 'POPISH DELUSION, 111 


uſes the. words Latreuein and Douleuein promiſ- 
cuouſly 4. 2. They call the worſhip they give to 


the croſs Latria, and therefore confound their own 


diſtinction; and at al events confeſs themſelves 


id olate rs. 


2 10. Tas it not been ſaid, that the ſaints in : 
heaven are mediators and interceſſors with God for 
us, inaſmuch as they offer up prayers for us, and 


that therefore We may pry to them to intercede 
_ unto God for mw? © 


A. It has. But, 'Þ that the fines i in heaven 1 


pray for us, who are here upon earth, can never be 5 


proved either by clear teſtimony of Scripture, or by 
any convincing argument from reaſon ; and there- 


fore no doctrine can ſafely be grounded upon it. 


2. Though it were certain that "he ſaints in hea- 
ven do pray for us, yet they are not mediators and 
interceſſors properly ſo called, becauſe all ſuch in- 
terceſſion is in virtue of a ſacrifice offered by him 
who intercedes. 3. Suppoſing it true that the ſaints 

in heaven do offer up prayers for us, yet, muſt we 
not addreſs ſolemn prayer to them to pray for us, 


| becauſe ſolemn and proper invocation is a part of 


religious worſhip which is peculiarly due to God. 
4. Suppoſing it not only certain that the ſaints in 


| heaven do pray for us, but likewiſe t! at they may 
be proper mediators and interceſſors with God for 


à Rom. 131 ard Galat. iv. 8. - 


- US; 


15 diators, yet they addreſs them as principals: thus, 


112 PROTESTANT ARMOUR 


us, yet we ought not to pray to them, becauf: 
they cannot bear our bond x 


Q. 1 it. bb not the bin iber of praying to angels 
and ſaints very injurious to our bleſſed Saviour? 
A. It is: inaſmuch as it ſuppoſes Chriſt's me- 
0 diation not to be ſufficient, when men add ſo many 
mediators to him. Whereas the Scripture expreſsly 
mentions but one Mediator between God and man, the 
Man Chr! it FO who gave himſelf a. ranſom for 
: all r. i. 


RY 12. But do not the | Papiſts plead, that they 
do not eſteem the angels and ſaints to be fellow- 
mediators with Chriſt, but only ſubordinate to him; 
and that it is for his greater glory, that they me- 
_ diate and intercede to him for us, ſeeing it is by 
his merits they are worthy ſo to do; and that by 
their interceſſion, they acknowledge him to be the 
3 fountain of all good to mankind ? 3 
A. Tes: but this will not excuſe them. F or, 
1. though they pretend to look upon the angel: 
and ſaints as nothing more than ſubordinate me- 


in the prayer to St. Agnes = — * O Agnes, wo- 
man of the Lamb, do thou enlighten us within, 
Deſtroy the roots of fin. O excellent lady, 
c after the grievances of the world, do thou 
wh tranſlate us to the company of the bleſſed *, . 


* i Tim. ii. 8 6. * Miſſa, Edit. Par. Ann. 1520. fol. 51. 
a 2. Chtiſt 


HEE 


AGAINST POPISH DELUSION. 113 

3, Chriſt, who certainly knows beſt what makes moſt 
for his glory, has no where told us, thar either an- 
gels or ſaints do mediate or intercede to him for 
us, nor has he any where required us to pray to 
them ſo to do. 3. To worſhip Chriſt by angels 
or ſaints, or in any other way than what he has 
preſcribed, is no honour, but an offence to him. 
And ſubjects may as well ſet up a viceroy or ſub- 
ordinate king in the commonwealth, as Chriſtians 
appoint ſubordinate mediators without the « com- 5 


: mand of Chriſt, 


Q. 13. Do the Scriptures make any difference, 
or teach us to diſtinguiſh, as the Papiſts do, be- 
tween a mediator of aal on and a | mediator of 
redemption 5 5 
A. No: on the contrary the apoſtle tells us, 
that though there be that are called gods, whether in 
| beaven or in earth (as there be gods many and lords 
many) yet, to us there is but one God — and one 
Lord Feſus ny” * — who alſo maketh interceſſi lon 


for u. us t. 


Q. 14. But if praying to angels or faints be i in- 


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Jurious to Chriſt, as mediator, "aſt it not be ſtill _ 


more fo to deſire the prayers of other men in our 
behalf, which yer is frequently « done by Proteſtants 
without any manner of ſcruple? 


; 1 Cor. 1 3 Rom. viii. 34. 


- 114 PROTESTANT ARMOUR 
hos By no means; 1. becauſe we have both pre- 
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1 Do not the Papiſts, | in order. to 3 
the propriety of their practice in praying to the 
angels and ſaints in heaven, aſſert that both angels | 

and ſaints departed know our condition on earth? 
Ai. They do: but this, at beſt, is but a very 
5 doubiful aſſertion, 


16. How fo ? Is it not certain that the 1 
0 know our condition on earth, ſince we are told 
that there is joy in the preſence of the angels of God, at 
the converſion of a ſinner , and muſt not the 


ſaints departed have the like knowledge, as being 
equal to che angels? x? LD 


_ a 16. wich 2 Thel. v. 25. 2 Theſſ. iii. 1. Heb. 
zin is, -* Luke zu, 10. Ibid. . 


A. It 


I 


AGAINST POPISH DELUSION. 11f 
A. It may be well enough ſuppoſed that God 


may reveal to both angels and ſaints in heaven the 


converſion of a ſinner, in order to increaſe the joy 
of their happineſs, without their being acquainted | 
with all other circumſtances of our condition, or 
their being conſcious of the prayers which are at 
any time put up to them by thoſe on earth. But 
could it be proved that the angels know our con- 
dition at large, and hear our prayers, it would not 


follow that ſaints departed muſt have the ſame 


knowledge of men's condition and of their prayers : 


for as to their being equal to the angels, which is 
the only ground of ſuch concluſion, this is ſaid to ; 
take place not till after the reſurrection, when we 
ſhall certainly have no occaſion to pray to them. 


Q 17. Was it not "the general opinion of the 
ancient fathers, which is alſo acknowledged by the 


moſt learned of the church of Rome, that ſaints 


departed are not admitted to the beatific viſion till 


after the day of judgment ? 


A. Yes: and this very principle takes away the 
prime foundation of praying to departed ſaints; fer 
the church of Rome grounds this doctrine upon 
the reigning of the faints with Chriſt in heaven, 
and upon the light and knowledge communicated 5; 
to them 1 in the beatific Aen. 


FE 18. Do not hs 1 ſeem to 102 that the 
dead know not any thing that is done ugder ch- ſun? 


Q 2 A. They 


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85 1 Cor. iv. 9. * 1 Tim. v. 21. 


116 PROTESTANT ARMOUR 
. They not only ſeem to ſay ſo, but poſidvaly 


aſſure us that the dead know not any thing y; that 


when a man is dead, he has no longer any 8 
ledge of what is tranſacted on earth: His ſons come 


to honour and he knoweth it not, and they are brought 
low, but he perceiveth it not of them *. According- 
ly, when Joſiah humbled himſelf before the Lord, 
on account of the judgments denoynced againſt 
Jeruſalem, God was pleaſed, in his favour, to re- 
: ſpite the execution of the divine vengeance till af---- 
ter his death: I will gather thee 1o thy fathers, f aith 
the Lord, and thou ſhalt be gathered into thy grave 
in peace, and thine eyes ſhall not ſee all the evil which 
| I will bring open this place *. 


. 19. well; but when St. Paul lays, We are 


made a ſpectacle unto the world, and to angels, and ta 
men a; and when he adjureth Timothy, in the fight 


of God and the elelt angels b, is it not plain, that 


the angels at leaſt behold what we do, hear what 
ve ſay, and know our thoughts? 


A. This by no means follows: for, 1. as St. 


Paul was a ſpectacle to angels, ſo was he a ſpecta- 

cle to men; and yet no one will hence conclude, 
that nen muſt therefore have known the thoughts 
of his heart. 2. Though the apoſtle charges 
Timothy in the fi gb. of the clelt angels, this does 
not neceſſarily py. that the angels were at all 


„ Ercleſ. i „ Job xiv. 21. . Kn i 20. 


N privy 


AGAINST POPISH DELUSION. 117 


privy either to St. Paul's or Timothy's inward 
thoughts of heart; unleſs every one who is adjured : 
or called to witneſs, muſt likewiſe be a ſearcher or 
beholder of the thoughts and affeQions of the 


ö ben 


1 20. b it not ecough, in he preſent © contro- 
verſy, that the angels ſee our external actions, to 


juſtify the propriety of praying to them ? 


A, No: for as the church of Rome allows of 
mental as well as of vocal prayer both to ſaints and 
: angels, there is a plain neceſſity they ſhould like- | 
wiſe behold the inward motions and workings of 5 
our hearts, before we can, with any propriety, ad- 


dreſs them in the ſilent — of our ſouls. 


Q. 21. But are we not given to We de in 
Scripture, that it is God alone that knoweth the 


ſecrets of the heart; and does not the Almighty 


challenge this knowledge as peculiar to himſelf, 


when he Fr a5 I the Lord lee the beart, 1 ho the | 


reins, Sc. © 


A. Yes 1 Solomon gives this as a enen 
for his praying to him: For thou, ſays he, even thou 


only knoweſt the bearts of all the children of men d. 
So that it is indeed a vain and ſacrilegious conceit, 
to ſuppoſe that either angels or ſaints can know the 


inward thoughts or ſecrets of our hearts. 


Jer. xvii. 10. a 4 Kings 3 vill 39. 


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is PROTESTANT ARMOUR | 


Q. 22. Is not praying to the angels and ſaints 


in heaven making gods of them; at leaſt is there 


no ſuſpicion or. danger of idolatry in the caſe? 
A. There is: for praying to them in all places, 


| and at all times, and for all ſorts of bleſſings, ſup- 


poſes them to have the incommunicable perfections 


of the divine nature imparted to them, or inherent 
in them; namely, omnipotence, omniſcience, and 
immenſe preſence: and whatever being we aſcribe 
theſe to, we thereby make it a god. For prayer 
to God is no otherwiſe an acknowledgment of his 
omnipotence, omniſcience, and immenſe preſence, 
than as we do in all places, and at all times, Eu 

: to him for all — | 


. 23. 1 not Bellrmine ſo ſenſible aft the dint 


: of this argument, that he is forced to acknowledge 
the angels and ſaints in heaven to be gods by par- 
ttccipation; that is, a fort of inferior gods, as the 

heathen ſuppoſed their mediators to be; and that 
therefore we may fly to their aid and help, : as well 
as to their interceſſions and prayers ? 


A. Yes. But in fo ſaying he differs widely from 


the biſhop of Meaux, who juſtifies the praying to 
angels and ſaints upon a directly oppoſite footing : 
namely, as they are prayed to only in the ſame or- 
der of brotherly ſociety with mortal men on earth, 
But 1urely if the decree of the council of Trent 
can admit of two ſo different interpretations, and 
the infallible ju ige of controverſies can ſpeak no 


Plainer, N 


AGAINST POPISH DELUSION. 119 
plainer, we had much better ſtick to the Bible, and 
hear what God ſays in his word, and endeavour to 


underſtand it as well e as we can. 


Q.. 24. 13 it true, in | the 1 mean time, 1 5 the 


Papiſts pray to angels and ſaints in heaven, only 
in the ſame order of brotherly ſociety in which we 
intreat our brethren on earth to pray for u? 
A. It is not: for, 1. they pray to them with 
the ſame ſolemn circumſtances of religious worſhip 
that they pray to God himſelf; in the ſame place, 
and in the ſame humble poſture, and in the ſame 


= 2 | 


religious offices ; which, ſurely, is never done by 


any to their brethren upon earth. 2. In their praiſes 
and thankſgivings they join the angels and the 


bleſſed Virgin and the faints together with God, as 


if they were all in the ſame order of brotherly ſo- 


ciety, and equally the objects of our invocation; 


but this alſo is never done to our brethren upon 


earth. 3. In the creed of pope Pius IV. it is ex- ' 


preſsly ſaid, that the faints, which reign together 


with Chriſt, are to be worſhipped and invocated; 


but this ſurely they will not allow to be done to 


to our brethren upon earth.” And the reaſon given 
by the council of Trent for their being worthipped, 
namely, that they reign with Chriſt in heaven, 


would be frivolous, if the ſame thing may be done 


to our fellow mortals. 4. In the public offices of 


their church, they do not only pray to ſaints to pray 


for them, but they direct their prayers immediately uo 
them, 


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120 PROTESTANT ARMOR 
them, for all thoſe bleſſings and benefits which they 
aſk of God, and thank him for: of which innu- 
merable examples might be given in the public 

offices. ET 


Q. 25. Do not the Papiſts ay, that the angel T 
and ſaints know all our prayers and wants in the 
glaſs of the Deity or Trinity, that is, that, behold- : 
ing the face of God or the Divine Eſſence, in 
_ which the knowledge of all things is contained, 
they may, i in that glaſs, fee all things that God 
| knows! 3 
. Fes ; bot then thay ſpoil all this again, b 
telling us, that this glaſs does not neceſſarily re- 
| Preſent to them all that knowledge which is in the 
divine mind, but that it is a kind of voluntary 
glaſs, in which they are permitted to ſee only fo 
much as God pleaſes ; but how much that is, they 
cannot tell us. Which amounts to no more than 
this, that they know as much of our - -condition 
here upon ear th, as God is s pleaſed to reveal to 
them. 


=: 26. If this be all, is it not as good a rea- 
: fon why we ſhould pray to good men, in the Eaſt 
or Weſt Indies, to pray for us and help us, be- 
cauſe they know as much of our ncceſſities, as God 
thinks fit to reveal to them? 

A. Undoubtedly. And if the angels 0 or "ines 


muſt have a | revelation from God of our prayers, 
before 


AGAINST POPISH DELUSION. 121 


before they can know that we pray to them, then 
the ſhorteſt and ſureſt way to both is to pray to 


mine confeſſes, it were very fit to pray t6 God be- 
fore every prayer we make to them; that he would 


upon this ſignal and notice given them by God, 


N 


one reaſon why we ſhould uſe the mediation of 


7 and more exalted beings ? ? 
A. Certainly not : "aid therefore there is but 


4. as if a man ſhould write a letter to his friend whio 
aſt cannot read, and; in a poſtſcript, deſire him that 
de- he would carry it to one WhO can read, and in- 
50d 


treat him to read it for him. 


God, and not to them: or, however, as Bellar- 


be pleaſed to reveal that prayer to them, th c 


ttley may betake themſelves to pray to him for 


| ©. 27. But would this be altogether conſiſtent 
with the principles of the Papiſts, who offer it as 


angels and faints, that we are poor polluted ſinners, 
and unworthy of going with our petitions to Gd 
himſelf, without the intervention of thoſe "Per 


one way more, and that is; to pray to the ſaints, 

&c. to go to God, and beg of him, that he would 
be pleaſed to reveal to them our ſupplications and 
wants, that they may know what to petition him 
for in our behalf. Which is juſt as wiſe a courſe, 


Q 28. Did not, however, the aritient uren 
. — frequently 8 


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122 ' PROTESTANT ARMOUR 


frequently make mention in their prayers of the 
ſaints departed? _ 
A. Yes: but fo far was the from praying to 
them, that ſhe actually prayed for them, and for the 
bleſſed Virgin herſelf, what little reaſon ſoever they 
might have for it. Whereas the church of Rome 
having now changed her doctrine in this point, ſhe 
has altered her miſſal accordingly, and inſtead of 
praying for St. Leo (one of their popes) as they 
were wont to do in their antient miſſal, in this 
form, 4 Grant, O Lord, that this oblation may be 
"66 profitable to the ſoul of thy ſervant Leo!“ the 
collect is now changed, in the preſent Roman miſ. 
ſal, into this form, Grant, O Lord, that by the 
e interceſſion of bleſſed Leo, this — may be 
66: profitable 0 —} 


| 0: 29. Does not cardinal Perron and other 
learned men of the church of Rome acknowledge 
that praying to angels and ſaints was not e 
during the three firſt ages of the church? 
A. They do: and they moreover give a pretty 
remarkable reaſon for its not being practiſed in 
thoſe early days; namely, becauſe ſuch a practice 
might have ſcemed to have en. countenance to 
L dener. 


7 30. At DOR time did prayers to late be. 


gin to be uſed i in | the e public offices of the church? 


AGAINST POPISH DELUSION. 123 

A. It cannot be made appear that there were any 
prayers to ſaints in the public offices of the church 
till towards the end of the eighth century; nor 
was this ſuperſtition firſt eſtabliſhed till the year 
787. in the ſecond council of Nice, ; 


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* | ARMOUR 


8 E c T. XIII. 
2 the e religion worſhip given to the Vi gin Mary, 


QuzsTION 15 


' — what do the Papiſts found the ſuperias : 
© ip which they give to the Virgin Mary? 
A. Vp n her ſuppoſed excellency ; who, being 


1 to all other ſaints, is therefore, ſay they, 
to be worſhipped with a ſupereminent ſort of reli- : 
5 gious an 


* 2. Do chey not exalt the glories and prero- 


gatives of the bleſſed Virgin to a "y extravagant 
degree ? r 


A. Yes Ber they a are of opinion, 1. That ſhe 


is to be called upon in all places, and upon all oc- 
5 caſions, and by all perſons, which is, in effect, to 
make her partaker of the divine Immenſity, and 
to eſteem her omniſcient, omnipreſent, and omni- 


potent. 2. They not only ſuppoſe her a fit object 


of adoration, but ſet her up as adyocate i in heaven, 


and look upon her to be a more effectual media- 


trix, and to have a more peculiar right to that 
title and dignity than any of the other ſaints, 3. 
5 They believe the bleſſed Virgin obtains whatever 
: the demands, and that her quality of mother gives 


her power, in ſome ſort, to alter the decrees of 
8 heaven. 2 


. I... «7: Ps 


| © Craſſct. part 1. P. 50, 54, 86. 


AGAINST POPISH DELUSION. 129 
Q. 3. Do they not, accordingly, gve her "Oy 


| pompous titles ? 


A. They do. They call her, by way of emi- 


nence, Our Lady, the Queen and Gate of Heaven, 


the Advocatrix and Refuge of Sinners, the Help of 


Chriſtians, the Comfort of the afflified, and Ark of 


the Covenant. Nay, one in particular is ſo daringly 
impious as to ſay, that Jenovan is the name of 
the moſt holy Virgin a. And when they ſalute or 
addreſs themſelves to her, they do it in theſe, and 
the like terms Hail queen, mother of mercy, 


« our life, our ſweetneſs and our hope; all 
hail! bY Cs 


Q. 4. Do any of their learned men * into 
theſe extravagancies? 


A. Yes: and one of them goes ſo far, as not 


only to put the queſtion, whether a Chriſtian who 


is devoted to the bleſſed Virgin can be damned ? but | 
even ventures to determine roundly that he cannot. 
And leſt any one ſhould doubt whether ſhe loves 


| ſinners ſo as to ſave them, he produces a pre- 
tended revelation of hers to one of the ſaints, in 


which ſhe is made to expreſs herſelf thus — « I 
am the queen of heaven, the mother of mercy, 
ee the joy of the juſt, and the gate by which ſinners 


1. muſt go to God; provided Na ant they call 


upon me, and put their truſt in me c. 


„Venn i in FENG 12. * 1. n. 3 Cralet Devot. 7 36 - 


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er appeal from the tribunal of God's juſtice to che 
* court of the Virgin Mary?“ 


«K be afraid of the Son, who fits at the right hand 


C to the mother, becauſe ſhe is a medicine e.“ And 
” accordingly they recommend themſelves to be mer- 
ciful protection, even in their dying moments: O 
Mary, mother of grace, ſweet parent of mercy, 
do thou protect us from the enemy; and receive 
1. us in the hour of death *, LD. ny: 


ſed Virgin as if ſhe was ſuperior to Chriſt? 


Ritual 8 8, they ſay, „O bleſſed Virgin mother, who 
_ «© expiateſt our ſins, with the authority of a mother 
c command the Redeemer | bY And in the writ- 


4 logy, © Glory to God, and to the bleſſed Virgin 
708 Mary our Lay, and alſo to Jeſus Chriſti, 


bleſſed Virgin © „ 


1 Brevier. in Offic. B. Mariz. Antw. 1685. p. 143. In 


— 
— 
— 
- Sin 
— 


126 PROTESTANT ARMOUR- 
Q. 5. Do not ſome of them ſay, that we may 
A. Yes: and others of them ſay, <* If any one 


of the Father, becauſe he is Judge, let * g0 


Q. 6. Is it true has ſome of thin treat the bleſ- 


"Ri d(-3 Thus in a hymn taken out of the 


< ings of one of them, we actually find this doxo- 


'Q, 7. Howe they not a famous book of 4 
tion called Our Lady's Plalter, in honour of the 


A. Tes: Bellarmine tell us, that Bonaventure 


| 4 83 in Marial. . -Holeot. Led. in Sapient. 


Offic. B. Mariz, Puræus adv. rn. 4 
: Wan in fin. tract. de Idol. i On 


W 


4 A. © — c 


AGAINST POPISH DELUSION. 127 


in imitation of the Pſalter of David, compoſed ano- 
ther, from ous affection to the 5 Mary K. 


Q 8. What 1s remarkable in this — | 
— 


That therein the whole book of Plalms is 
RA burleſqued, and that almoſt the higheſt 
things that are ſaid concerning God and our bleſ- 


ſed Saviour, are applied to the Virgin Mary. 


Thus, Pfal. VI. 2. Have mercy upon me, O Lady, 
according to thy great mercy; and according to 

« the bowels of thy compaſſion, cleanſe thou me 
te from all mine iniquities.“ XIX. 1. The hea- 
« yens declare thy glory, O Lady!” XXV. 1, 20. 
* 0 thee, O Lady, have I lift up my foul, fave 
« me, O Lady : for in thee have I put my _ pp 
| LXXIIL 1. © How good is God to Iſrael, 
them chat worſhip his bleſſed mother! "CV. = 
. O come, let us ſing to our Lady, Jet us 
2 3 a joyful noiſe to the Virgin our Saviour!” . 
XCV. 6. O come, let us worſhip and bow down 
3255 before her, and confeſs our fins unto her with 


Sk tears! ** 1 Kc. 


6 9. Do the Papiſts indeed confeſs their fins . 


to the Virgin Mary? 


A. They do: they confeſs their fins not us to 8 


God, but to her. When e abſolve their Peni- 


. B:llarm adv Jacob. Rey: p- 148. * Buer in Platter 


tents, 


n ä — 


128 PROTESTANT ARMOUR 
tents, the merits of the mother are joined to the 


| paſſion of the Son, for their forgiveneſs. And, 


where they pray, it is, that — and her Son 
would bleſs them. 8 


Q. 10. Does not the worſhip and invocation of 
the bleſſed Virgin make up a great Pre of the ſer- 
vice of their church! . 2 
A. It does. Accordin oly they toithatiines ſay 
maſs to her honour; and, in the canon of it, God 
is conſtantly deſired, that, for her merits, he would 
grant them the help of his protection. They cloſe 
their devotions with a falutation and addreſs to 
her; and once every week, a particular one is pub- 
licly ſaid to her. Three times every day, at the 
ſound of a bell, all her votaries are taught to fall 
down and worſhip her. In their inn ſermons 
to the people, the preacher firſt invokes the aſ- 


ſiſtance of the Virgin e in the 55 falu- 
: tation. 


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"0: 11. . Might one not add a Wag catalogue of 
5 other ſuperſtitions relating to this matter? 


A. Yes: ſuch as their building of churches, and 
ſetting up of altars and images to her honour. 
Their litanies and Proceſſions, in which ſhe bears 
no ſmall part; and many other inſtances equally 
| ſuperſtitious, which might be mentioned, both in 
8 their public and private devotions tO her. 1 


— 


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TS” 


and 
ur. 
ears 
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1 in 


Y hat 


by thoſe of the church of Rome, concerning the 
worſhip of the bleſſed Virgin! HELD 


| AGAINST POPISH DELUSION; 129 
Q. 12. What directions are given to the yeople 


A. They direct them to have 4 lich vids 


« for her ſublime dignity, to make a public pro- 
« feſſion of their high eſteem of her incomparable 
« perfeQions to expreſs theſe inward affections by 

external acts of the worſhip of eminent ſervitude 
to her, by frequent viſiting holy places dedicated 
< to her honour; by a ſpecial reverence towards 
images repreſenting her perſon ; ; by perform. 
ing ſome daily devotion containing her praiſes; 
« congratulating her excellencies or imploring her 


% mediation ; and often calling upon the ſacred 
% name of Mary; by referring all the wonderful 


* effects of our predeſtination to glory, election by 
grace, and redemption from fin, through the 
blood of Jeſus, to the excellent per rfections of 


Mary, as a moſt effectual means of all. „ 


Q. 13. By what arzuments may it be ſhewn that 
the worſhip and invocation of the Virgin Mary. s 


Avlawful ? 


A. By the ſame that prove the unlawful 1 of | 
invocating the ſaints departed, and which conclude 
againſt all creature- - worſhip in general. 


Q- 14. Fre rom the account you have given of | 
the m anner in which the Papiſts worſhip the bleſſed 


mM Contewpl. p. 3 


8 Virgin, 


130 PROTESTANT ARMOUR 
Virgin, does it not appear, that the honour and 
ſervice which they render her is ſomewhat more 
than they pretend it to be, and ſuch as _ ra- 
ther to be ſtiled Latria, than Hyperdoulia n? 
A. Ves: for it plainly appears, that hey do 


N aQually give her divine worſhip, treat her upon an 


equal ſooting with God, and * her ſuperior to 
_ Chriſto, ons | 5 5 


3 .Q 15. Is there any thing | in \ Scripture to coun- 
f te nance the Practice of the Fapiſts in this reſpect? 
A. Not in the leaſt. On the contrary, our Sa- 
viour appears to have foreſeen the abuſe which ſome | 
would run into concerning the worſhip of his mo- 
ther, and to have been ſolicitous to prevent it; by 
affecting to treat her, upon all public occaſions, 
upoa the common footing of other women. Thus, 
wochen his mother deſires him to work a miracle at 
Cana in Galilee; his anſwer to her is, J/oman, what 
| have 1 to do with thee? ? When he was told that his 
mother and his brethren ſtood without, deſiring to 
ſpeak with him; his anſwer was, Who is my mother? 
and who are my brethren? And, pointing to his 
diſciples, Behold, ſays he, my mother and my brethren, 
for whoſoever ſhall do the will of my Father which is 
in heaven, the ſame is my brother, and fi freer, and 
mother d. When a certain woman ſaid to him, 
: Bliſſed i is the womb that bare thee, and the pape which ö 


0 856 Sect. XII. Q. 9. = Bos Ant ts Qs. and 8. of 
this Sect. John il. 4. 4 Matt. xii. 47. i 
: „„ . 


| AGAINST POPISH DELUSION. 131 
thou haſt ſucked ; he ſaid, Yea, rather bleed are they 
that hear the word of God, and keep it r. Again, 
at the time of his death, when Feſus ſaw bis mo- 


ther, and the diſciple ſtanding by, whom he loved, be 
"00 unto his mother, . oman, bebold ity Jon 5, "WO 


. 1655 Yer, have we not reaſon to think, that 
God has very highly exalted her in heaven? 
As. Yes: but, however highly exalted he may 
be, however bleſſed we may and ought to eſteem 
her, yet, being till a mere creature, our actions 
towards her muſt be no other, than what are ſuita- 


ble to ſuch a creature. Thus, to celebrate the me- 


mory of thoſe bleſſings which God has beſtowed 
on her; to return thanks and praiſes to God on 


that account, and to endeavour to imitate her ex- 


cellencies, This is all the honour ſhe is capable | 
of receiving from us; and all theſe particulars we 
pProfeſs ourſelves ready carefully to obſerve. And, 
indeed, how mindful we are to celebrate her me- 
mory, the twenty fifth of March, which we call 
Tach. day, is a ſufficient teſtimony. 


Q. 17. hx if. Elizabeth, EV SY Wi herſelf to 
the Virgin Mary, cried out with a loud voice, Ble/- 
ſed art thou among women t, when Chriſt was but 
newly conceived in his mother s womb; muſt not 
tar greater expreſſions of honour and admiration | 


i Luke xi. 27. 0 * John, xix. 25 26, 25 : Luke i | 4% 


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432 PROTESTANT ARMOUR - 


be due to her, now that Chriſt is in aka aq 


that mother with him? 


A. Whatever expreſſions of honour and admi- 


ration ſhe may be intitled to; conſidered in her 

preſent ſtate of heavenly exaltation, they certainly 

| ought not to riſe higher than thoſe which are due 
to a creature highly favoured u of the Lord. Far 
be it, indeed, from any Chriſtian to derogate from = 
| t. at ſpecial privilege g granted her, which is incom- 

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A E C T. 4 
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QuesrTION. T. 


O E S not the church of Rome require. 
Ds images and pictures to be worſhipped? 
A. Yes : : and whoſoever thinks they | 
ought not ſo to be, ſhe declares to be accurſed a. 
Accordingly, thoſe of her communion kiſs the 
images of Chriſt, the Virgin Mary, and other 
Gaines, and kneel down and burn incenſe before 
them, and uſe all ſuch poſtures of worſhip, as they 
would do to the perſons thereby repreſented, if 
they were actually preſent, contrary to the expreſs 
Yords of the ſecond commandment. : 


a * Concl Trig. Sef 2 5. as heat 


2 2, But 


134 ' PROTESTANT ARMOUR 


. But muſt not the Romiſh prieſts be en. 
ſible of the contrariety of — 3 to thi 
commandment? 

A. It is ſcarce credible but they muſt : and, 
left the people ſhould be ſo too, they leave out 
this commandment in their ordinary catechiſms and 
e manuals of devotion, and divide the tenth into 
two, to make up the number, contrary to the di 
viſion of the ancient Hebrews b * c 


8 Q 3. Is it not, however, pretended by ſome of 
them, 1. that the places in Exodus © and Deutero- 
nomy 4, which we produce againſt them, do no 
more condemn the worſhipping of images, than 
the making of them; ſince the images we are 
there forbidden to worſhip, we are Vkewiſe for- 
| bidden to make : — Thou ſhalt not make to tbyſeſ 
any graven image, Sc. Thou ſhalt not worſhip them, G. 
2. that Proteſtants, notwithſtanding, think it no 
breach OL f the commandment to make i images, and, 
therefore, cannot conſiſtently eſteem it a tranſgrel- 
fion of the commandment to worſhip them? | 
A. Ic is allowed, 1. that ſome kind of and 
manner of making images is forbidden by the 
commandment, namely, ſuch a making as is in- 
' tended for the purpoſe of religious adoration 
| which therefore Proteſtants are Pig far from doing, 
that they hold it utterly unlawful : 2. that we 


v Joſeph. aug oda lib. z. N : Lacs 
Peu. V. 6,7. | | 


ſcrutle 


| *g. 


| AGAINST POPISH DELUSION. 135 
fcruple not to make pictures for hiſtory and orna- 
ment; becauſe the making of ſuch does not appear 


to be Prohibited by the commandment, 


Q. 4. But how are you warranted to interpret 
the commandment in ſuch ſort, that all making 


of pictures and images ſhould not be forbidden | g 


by it? 

A. Becauſe God his-ſelf- has ſo explained it: 
Ye fhall make you uo idols nor graven image; nei- 
ther rear up a ſtanding image, neither ſhall ye ſet up 
any image of tone in your land to bow down unto 5 
it: for I am the Lord your God e. And that all 
images are not abſolutely forbidden, is plain from 


the brazen ſerpent and the cherubim, &c. which 


Cod his- ſelf commanded to be made. 


Q 5. In the mean | time, was not the worlhip 
of theſe things unlawful? _ 

A. It was: accordingly the worſhi ip of the ſer- 
pent was put a ſtop to by authority f. And ſome 
of the moſt learned. Papiſts acknowledge that the | 
cherubim might not be worſhipped t 5, 


5 -@ 6; - Do not the Papiſts 3 to evade 
the charge of idolatry in worſh:pping images and 
pictures, by ſaying that the honour they give to LC 
them is referred to the perſons repreſented by them z 


e Levit. xxvi. 1. = 72 Kings xvili. 4. : vag. * : 
| Ador. lib. ii diſp. 4 e. 6. n. 98. et Carol. Mag. © . Imag lib. i. 


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15 PROTESTANT ARMOUR 


and that when they bow down before them, they 
worſhip God or Chriſt, or the angel or - faint whoſe 
image they behold ?_ 


A. Yes; but this will by no means excuſe them. 


For, not to mention the unlawfulneſs of worſhip- | 
ping either ſaint or angel, which has already been 
proved, if the honour given to images or pictures 
be referred to the perſons repreſented by them, then 
the ſame honour is confeſſedly given to the image 
or picture as is referred to the perſon repreſented, 


and then they give God's glory, or the ſaint's ho- 


nour, to another. And if, to avoid this, they will 
ſay, that an inferior honour is given to the image 
or picture, and a ſuperior one to the perſon, then 


their worſhip, their kiſſings, proſtrations, and kneel- 


ings, muſt neceſſarily terminate in the image, con- 
trary to what they pretend, as wall s as to the Plain 
e of the Almighty. | 


1 28 But what if the church or Rome finds, 


that this way of worſhip helps devotion ; * ſhe 
not command it for ſo good an end? 


A. No. She cannot command any mode of wor- 


ſhip forbidden in Scripture, upon any Pretenet 

: whatſoever. _ Beſide, Chriſt and his Apoſtles beſt 
Knew what would help devotion, but there is not à 
word in their writings, for this way of worſhipping 

1 a, and there f is an expreſs commandment againſt 


'Nay, and were the Papiſts to confe's the 0 


they would. own that the carving, painting, and 


Seldine 


AGAINST POPISH DELUSION. 137 


gilding of the image, take off their thoughts from 
attending to the matter of their prayers, and ſo 


rather hinder than forward their deyotion. 


Qs. Yet, do they not infit, that the uſe of 


images, &c. in prayer, makes for the ronour 41 
 Chrift and his faints, for the inſtruction of the 
common people, and the raiſing of their affections; 


and do they not accordingly ſtile ſuch images, CC. 
laymen' Boos? 


A. They do: but in the mean time what 


wiretched books they are, and what vile leſſons | 
they teach, may be eafily underſtood by conſidering 
te miſerable effects they have among the vulgar. 
And, indeed, the uſe of images, &c. in religious 
worſhip is in its own nature apt to degrade and 


ſenſualize the affections; and inſtead of inſtr Acting 


the common people in the {piritual worſhip of the 
one true God, tends rather to diſhonour Chrit and 

| his ſaints, by leading men inſenſibly into the 5 
| groſſeſt errors of ſaperttition and idolatry, IS 


| Q. 9. What ſays St. Auſtin concerning the na- 
wural effects of e on the mind ar | 
man! 5 


A. e fays, that 00 the very ſhape end pro- 
« portion of a man ſet on high, after it once be- 
40 eins to be adored and honoured by the multi- 


A tude, breeds in every man that moſt vile af- 
= ion of error, that, although he finds chere 


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138 * PROTESTANT ARMOUR. 


c no natural or vital motion, yet he thinks ſome 


t deity is within it: and being deceived partly by 


«& the form he beholds, and pardy by the autho- 
"oy. and credit of the authors and makers of it, 
hom he takes to be wiſe, and partly by the 
. example and devotion of others, he cannot think . 
WIE: to be without _ Og" inhabitant 8, 


' TY 
en * 
3 4 3 


| 20:7 10. Ms hi ditinction berween Ticks? or TR 


worſhip which is due to God, and Doulia, which, 
| _ icy ſay, may de given to the creatures, of any 


Ker vice to the Papiſts in ae * the > honour 


Mey give to images? | 0 


A. Not in the leaſt ; for the lesben e 
given an the former ſection h: to which we may 
add, · that it is no great matter what the treatment 


2 arhicli they: Five to images is called, ſo long as they 
Therein run counter. to the divine command, and 


Note down to them, and Jour N 15 
r Nr "=: Me OT Eh ns: 


. 1 1. Is there not, böser, A real difference 
between the idolatry of the heathens and the prac- 


Yicecof the Papiſts in this matter, ſince the former 
worſhipped: the images of falſe gods, but the lat- 


ter bow down to the image of the true God and 
% red I i 

A. The only diſdrdite betwoes them is s this: 

The heathens broke the firſt commandment in hav- 


ing other gods belide the true one, and the Papiſt 


4 Augultin | in te. 113. ho See Seck. 12, Anſ. to on . 
4 1 Exod. XX. 5506 88 
break 


AGAINST POPISH DELUSION. 139 
break ; the ſecond; which forbids making of any 


image 10 bow down unto it k, not excepting the 


image of the one true God, and the likeneſs of 


things in heaven: but this only proves popiſhimage- 

worſhip to be an idolatry of a different kind from 
that of the heathens; not that it is no idolatry at 

all! Accordingly the Jews were as real idolaters 
_ when they worſhipped the golden calf l, though 
they looked on it only as a repreſentation of the one 
true God, as when they worſhipped Baal-peor m. 


Q. 12. Is there not as much ſuperſtition and 


idolatry in bowing at the name of Jeſus, and to 


the altar, as in _ to che image * Chriſt and 5 


_ ſaines.?-. * -..: . iS. 
A. As to the firſt. of theſe 5 ogy it is cen- 


5 abies neither ſuperſtitious nor idolatrous ; for, not 
to mention that there is ſome ſort of pretence from 


ſcripture for bowing at the name of Jeſus n,, and 
none at all for worſhipping his image, the act it- 
ſelf is ſo far from being idolatrous or ſuperſtitious, 


that it is nothing more chan an external token of 


our acknowledgement, that Jeſus Chriſt is Lord,. 40 


the glary of. God. the Hatber o. And as to the other | 


inſtance, - that of bowing towards. the altar, beſides : 


that it is a ceremony which is left at liberty by the 
church of England, and which no one, as a Prq- 
teſtant, 18 bound to obſerve, the: fact. is not as qt 


& See Anſ. to Qu, 4 of this NY pj Exod. xxxii, 45. 
5 Numb. x XV. 2. 2 Phil. ii. 10. 2 e ver. LL 


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110 _ PROTESTANT ARMOUR 


is breed: for, we neither bow to the altar, 
nor to any viſible repreſentation az the altar: we 
only worſhip towards the eaſt, in devour and thank- 
ful remembrance of the riſing of the ſun of righ- 


= „ wermes ES =o 
- Way — 


ble, benighted, and ſinful world. But this, ſurely, 

9 neither image -worſhip, ſuperſtition, nor idolatry, 

— any more chan David's worthipping towards the 
Boh templeq; or Daniel's kneeling down and pray- 
E ing with his windows open towards * * 


as to repreſent che Godhead and the Holy 8 
by images and pictures? 


old man having Jeſus Chriſt in his boſom, and 
5 the Holy Ghoſt over them, in the form of a dove. 
An impiety not unlike to that of the Gentiles, who 


but only ſome of his properties and actions, after 
the manner in' which they are deſcribed in Scrip- 
ture: as when, for inſtance, he is called the Aucitut 
of days, and is fad to ft on his throne, with the 


teouſneſs P, to heal, enlighten, and purify a miſera- 


Q. 13. Is it true that the Papiſts venture i hs 4 


A. Tes! they repreſent God the F ather like an 


changed the glory of the uncorruptible Cod into an 
| mage made like to wwe man, Gee, 8 


Q¹ 14. Do they not, 3 . to juſtify 
is in ſo doing, by pretending, that they 
do not thereby incenS to repreſent the Almighty, 


e Mulach. iv. 2. % Pa, v.79, pan. vi. 10 
1 Rom. I. 23, IRE eng 
hooks 


AGAINST POPISH DELUSION. 141 
Jooks opened before him t ; thereby ſig gnifying his 
eternity and infinite ikiom i PEE CO 
A. They do; but to very little purpoſe: : for, 
1. the words of Daniel are only a prophetical 
ſcheme of ſpeech, and, in the literal ſenſe, are no 
more applicable to God, than the eyes, ears, and 
hands, which are aſcribed to him in other parts 
of Scripture z whereas, in a corporeal image or 


attitude, and members of it appearing to be, the 


pictures and images are not tike words, mere ar- 
bitrary ſigns of our conceptions between which and 
them there is no natural or imaginable ſimilitude, 
but are, moreover, the actual reſemblances and de- 
terminate delineations of things, ſo do they neceſ- 
farily ſuggeſt ſuch reſemblance to the mind, even 
where it is not, and conſequently are injurious to 
the Supreme Being, by narrowing, debaſing, and 
falſifying our notions concerning him, whenever 
we make uſe of them as types of him or his per- 
fections. 3. As God cannot at all be repreſented 
but by his properties and effects, and we are, at 
the fame time, forbidden to make any repreſenta- 
tion of him by image or picture, we mult conſe- 

| quently be forbidden to make any repreſentation 
of his properties and effects 44 the ſame means. 


| Q. r5. Bur muſt we not, at this TY A 


| hibitce | 


picture the thing is different; the outward form, 


natural attributes of the thing repreſented. 2. As 


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hibited the practice of the noble arts of ſtatuary 
. any other natural productions; ſince theſe all are 


tice of ſtatuary, ſculpture, painting, or drawing, 
for the purpoſes. of embelliſhment, or for civil uſe 
or entertainment, though we ſhould thereby. repre- 


| reaſon is, that a repreſentatian of theſe. for ſuch 
| purpoſes, may be made, without derogating from 
the perfections of the Almighty, or from the ho- 
nour which is due to him. But, when theſe things 
are made uſe of as objects of religious adoration, 
""0E- as mediums of divine worſhip, wherein it be- 
comes us to have the moſt enlarged, the moſt. ex- 
alted and awful ſentiments of the Divine Being, we 
counteract his intentions by repreſenting his pro- 


ſcribing his effects after a limited and circumſcribed 
> manner. 5 ; 


142 PROTESTANT ARMOUR 


and painting, and be forbidden to draw ſo much as 
a landſcape or winter-piece, or the reſemblance of 


repreſentations of the Deity's effects: 
A. No: we are not hereby forbidden. the prac- 


ſent the works or effects of the Deity. And the 


pert es in a finite and imperfect ſubject, and de- 


Q. = Yet St. Luke expreſsly tells us, | that 4 the 
- Holy Ghoſt deſcended in a bodily ſhape like a dove 
upon our Saviour. Now, if the Holy Ghoſt Was 
pleaſed to aſſume the form of a dove, why may 
we not po and worſhip him under that relem. 
| blance? 


b Luke il, 23. 


. 55 Sup: 


AGAINST POPISH DELUSION. 143 . 
A. Suppoſing the Holy Ghoſt to have actually 
aſſumed the ſhape or figure of a dove, this will by 


no means juſtify our .repreſenting and worſhipping 


him under ſuch a form; any more than the Son of 
God's having taken upon him a human body, be 


likeneſs of finful. fleſh w, will apologize for our re- 


preſenting and worſhipping him under the image 
or figure of a man. Beſide, when St. Luke tells 


hy that the Holy Ghoſt deſcended ina bodily 2 2 pe like : 


8 dove, the likeneſs of a dove is not to be referred 
to the bodily Pape, as if the Holy Ghoſt had really ; 
taken upon him the form. of a dove, but to the 
manner of his deſcending, hovering, and. overſha- 
dowing like a dove. Had it referred to the bodily 
ſhape, it ſhould have been, not like a dove, but, 
like as of a dove; juſt as it is elſewhere ſaid of the 


apoſtles, that there appeared unto them cloven tongues 2 
lite as of Fre *. And as to the bodily ſhape, or, as 
it ſhould rather be rendered, bodily form or appear- | 
_ ance, this, moſt. probably was that of light, or a 


bright cloud, in which God wan e under 
the Old Teſtament. „ 


K fo 17. What om that famous champion for 
Popery, Bellarmine ſay, concerning Rach repreſen- 
rations of the Deity ? 
A. He acknowledges, that ſuch pictures are 


not without danger to be expoſed to thoſe who 


| © cannot read the Scriptures, if they are no: 


Rem. viii, 3. F As i ji. z. 3 
5 b « taught 


144 | PROTESTANT ARMOUR 


« taught, that they are to be taken inetdphori. 
& callyy.* And Caſſander, another of their au- 
e fthors, declares more fully, that teaching is 

* not enough, without the occaſions be removed =.” 

And this he ſays of all images, but more e Eſpecially 

wm of ſuch a as are > made to gr pra God. 


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E 18. But can any one be ſo ignorant es to 
| believe the Divinity to be expreſſed by an image? 
A. It comes much to the fame, whether the 
multitude think the Divinity is expreſſed by an 
image, or whether they fancy or are taught to be- 
lieve that the Divinity is preſent with it, by means 
1 ſome ſpecial virtue or ſecret energy reſiding in 
it. That one of theſe was the caſe of the idolaters 
85 old is plain from Jeremiah, when he reproaches 
idolatrous Judah for ſaying to a flock, Thou art my 
father, and to a flone, Thou haſt brought me forth a. 
And that great pains have been taken, by ſome | 
among the Papiſts, to encourage ſuch conceits in 
the minds of the vulgar by falſe ſtories of cures ſaid 
to be effected upon reſorting to particular images, 
as well as by feigned miracles of their ſweating, 
weeping, and removing from place to Place, is too. 
notorious o be denied. 


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0 19. Is not the worſhipping of 1 images con- 
£5 trary 7 to the mon of the ancient fathers! Y 


WES ' Bellarm. de "IR 1. 11. 6. 8. 17. | Reſpondent. | 2 « Caiſand, 
Ar 21. de LAG, 5M 308: 3 ii. 27. | 
| A. li 


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many learned popiſh doctors e, who acknowledge 
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AGAINST POPISH DELUSION. 4s 
A It isÞ: and likewiſe to the judgment of 


Q 20. "Wo image-worſhip ever an —_—_ 


practice in the primitive church? 


A. So far from it, that, for the four firſt centy- 


ries after Chriſt, there was little or no uſe of i images 
in the temples or oratories of the N as 8 
8 confeſſed by Petavius A a Popiſh writer, 


@4 21, Yu it not late before this 8 re · 


| ceived the ſanction of public authority ? 


A. Yes; it was not publicly authorized in the 


= church till after the year 700, when it was eſta- 
bliſhed by a decree of the council of Nice. 


b Poly. Virg. 1. vi. c. 1 z. Juſtin Mae: Apdl. 2. Theopb. b 
Antioch. ad Autol. I. i. &. © Aquinas, Alex. Ales, Albert. 


| Bonaventure, &c. © Petav. Dogm. Theol. To. v. I. 13. 
e. 13. F. 3. C. 14. F. 8. | e | 


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145 PROTESTANT ARMOUR 


SECT. U. 
Of the mumber of Sacraments, and their validity. 


Qvrs io * 


contend for? 


A. Seven: namely, Baptiſm, canton, thi” 
: Euchariſt or Lord's Supper, Penance, Extreme 
155 UnRtion, og and OO. - 


qa 45 Is not this number of very late inven- : 
: tion! 3 
A. It is: Peter Lombard, maſter of the 155 
tences, who lived A. D. 1144. was the firſt who 
mentioned the preciſe number of ſever facraments; 
and the council of Florence held in 1438. was the 
firſt council which determined that number; ac- 
_ cording to the confeſſion of both Bellarmine and 

: Caſſander a. 


Q. 3. 1 it not, likewiſe, contrary to the fa 
thers? P 


A. Yes: to Tuſtin Martyr b, whom even Bel 


© larmine confeſſes to have mentioned but two fa- 
8 craments to Tertullian * Cyril of Je eruſalem e; FF 


A delete de Sacram. lib, ii. e. 25. Caſſand. 3 de 


num. Sacram, Þ Apol. 2. © Bellarm. de effect. Sacram. 
I. Ii. c. 7. Adv, Marcion, J. ir. e. 34, Kc. In Catech. 


St. Am- 


"HAT canker of Sacraments do the Papitt 


AGAINST POPISH DELUSION. - 147 
St. Ambroſe f, and St. Auguſtines ; the laſt of 
whom is very poſitive, that there ate but two 
of divine inſtitution. ©* Our Lord Jeſus Chriſt, 
faith- he, has knit Chriftians together with ſa- 
« craments moſt few in number, moſt ealy to be 
kept, moſt excellent in lignification, as are Bap- : 
ulm and the Lord's Supper b. 
| 

4 Do not che ancients give the name of ſa- 
crament to any thing myſtical or ſignificant, and 
frequently call the Chriſtian religion itſelf a facra- 5 
ment or myſtery ? 
A. They do: and if every dung is is to 0 ed 
a ſacrament which the fathers called ſo, there may 
as well be ſeven and twenty ſacraments as ſeven. 
But this is not the thing in diſpute. For by a ſa- 
crament, we underſtand that which is emphatically 
fo called by our church, and which ſhe has de- 
fined, an outward and vifible fign of an inward and 
ſpiritual grace, given unto us, ordained by Chriſt as 
a means whereby we receive that grace, and a pledge 
to aſſure us thereof. And in this ſenſe it is we affirm, 
that only Baptiſm and the Lord's r are pro-— 
ny called ſacraments. 8 1 5 


| FE + of what does a true and proper facra- 
ment conſiſt, according to thoſe. of the church of 
Rome! 2 


f In lib. de Sacraem 8 De Doctr. Chriſt. lib. iii. c. 9. de i» 
*pmbolo ad Catech. tom. ir. . . ad Januar. 118. 


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148 PROTESTANT ARMOUR 


A. Of the matter, or element, and of the form, 


or words of conſecration, 


| Q. 6. Yet, do not ſome of thoſe which they 


N call ſaer aments, want one or Doh * theſe eſſential 
requi 8 


A. Ves: ſome of them have no 1 others 5 


neither matter nor form of divine inſtitution, as 
will be ſeen hereafter, 85 


7. But why muſt the matter and form be of 


divine inſtitution ?_ 


A. Becauſe none bas God can inſtitute a ſacra- 


ment, according to their own confeſſion: and, 

therefore, if e the matter or the form be not of - 

divine inſtitution, the thing itſelf is ſo far no lacra- 
ment; as not being inſtituted by God, 5 


Q 5 1 i not abſolutely neceſſary to the validity 
7 of the facraments, according to the church of 


Rome, that they who conſecrate the elements have 


an intention of doing at leaſt, hat the church docs 
and intends to do. 


A. Yes“: and hence it muſt follow, chat, if 


there be no ſuch intention, the ſacraments are null 
and void, and of none effect. But, upon this foot- 
ing. the people mult need be at great uncertainties, 


with reſpect to thoſe things which concern their 
faivation, the efficacy of the ſacraments, and the 


. © Cancil.. Trid. Seff. 7. Can, 11. _ 
| as autha⸗ 


AGAINST POPISH DELUSION. 149 
authority of their teachers. Accordingly, they can 
have no certainty whether he who officiates be either 

a Chriſtian or a prieſt, or whether in the Euchariſt, 
the elements continue not elements after the words 
of conſecration, and what 1s taken for the hoſt, be 
any thing more than bread. For, without the in- 

tention, neither is the perſon officiating as prieſt, 

baptized nor ordained, nor are the elements conſe- 
crated. Thus much is acknowledged by Bellar- 

mine himſelf, when he ſays, © No one can be cer- 

_ « tain with a certainty of faith, that he receives a 

* true ſacrament ; ſeeing a ſacrament is not made 


« without the intention of the Priest, and that 
005 none can Know. 8 


. 9. And, is not this made more precarious 
Ain, by allowing, that Baptiſm ( (however it chiefly 
belongs to biſhops, prieſts, and deacons) may in 
caſe of neceſſity be adminiſtred by ordinary men 
or women, nay even by Jews, infidels, or heretics, | 
; if they intend to do what the church does K? 

A. Undoubtedly: yet for all that, they ſeruple 


not, upon occaſion, to allow of this abſurd 19885 
 kice, | 


| Bellarm, li. i. E 8. & Concl. Trid, Se 7- Can. 4. 


3 SECT. 


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% PROTESTANT ARMOUR 


SE 0 T. III. : 
Of Baptiſm end Confirmation. 


' QuesTION 1. 


0 you not allow n to be a facra- 
ment? . 


A. Yes: but v we think | it ſtrangely diſgraced by 


: the ridiculous ceremonies attending the adminiſtra- 
tion of it in the church of Rome. 


1 2. What are e choſe Ceremonies * 23 . 
A. Before Baptiſm, there i is I. The chriſm, or 


oil mixed with water in the conſecration of it; 
2. Exorciſm, wherein the 'prieſt blows in the face | 
of the child, after the form of a croſs, ſaying, 
„ Go out of him, Satan,“ wa & c. 3. The croſſing 
tue forehead, eyes, breaſt, &c. to. ſhew that the 1 
4 ſenſes are opened by Baptiſm, to receive God, and 
to underſtand his commands. 4. Putting ſome 
exorciſed ſalt into che mouth of the child, to ſig- 
nify a deliverance from the putrefaction of ſin, &c. 
. Anointing the child's noſe and ears with ſpit- 
_ tle, and then bringing the child to the water, as 
the blind man to Siloam, to ſignify bringing light | 
to the mind. After Baptiſm, there is, 1. Anoint- 
| ing the top of the head with chriſm ; 2. Putting 
on a white garment on the baptized, ſaying, „ Take 
this white garment, which thou mayeſt bring 
„ before the judgment ſeat of Chriſt, that thou 


ce mapeſt | 


AGAINST POPISH DELUSION. 162 


« mayeſt have life eternal. 3. Putting a Wo | 
candle into the hand of the baptized perſon ; : 
ſhew a faith inflamed with , and nouriſh . 
with — works. 


Q 3+ Do you not approve of Confirmation by. 
A. We do; as of a very fit and profitable rite, 
: eſpecially i in theſe days, wherein the generality of 
people are baptized in their infancy ; but, in the 
mean time, we deny it to be a ſacrament, even 
according to the Papiſts own principles, ſince hi 


Wants the form, - at leaſt, if not the matter of a 
 facrament.. 2 ” 8 


4 4. How ſo ? Are we not told that the mat- 
ter of confirmation is chriſm, an ointment com- 
pounded of oil olive and balſam, conſecrated by the 
biſhop upon Maunday Thurſday; and that the 
form of it conſiſts in theſe words, I do ſign thee 
« with the ſign of the croſs, and I confirm thee 
© with the chriſm of ſalvation ?” &c. . 

A. Yes: but neither of theſe is of divine inſti- 
tution, and, therefore, according to their own ac- 


count of things, both 3 cannot conſtitute n 
enn, 


| . 7 Do they not pretend, „ upon the 
authority of pope Fabian !, that Chriſt inſtitured 
both the matter and form of Confirmation 3 Ri 


1 Bellarm. de Confirm: e. 2: 


A. They 


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150 PROTESTANT ARMOUR 


SE C T. II. 
of Baptiſm and C enfrmation 


Qursriox . 


of you not allow Baptiſm to be a facra- 
ment? 


hy 'Yes: but we think it ſtrangely diſgraced by 


the ridiculous ceremonies attending the adminiſtra- 
| tion of it in the church of Rome. pe 


2 2 2. What are ; haks- ceremonies ? ? g 
A. Before Baptiſm, there is 1. The chriſm, or 


oil mixed with water in the conſecration of it; 
2. Exorciſm, wherein the prieſt blows in the face 
of the child, after the form of a croſs, ſaying, 
Go out of him, Satan,” &c. 3. The croſſing 
the forehead, eyes, breaſt, &c. to ſhew that the 
ſenſes are opened by Baptiſm, to receive God, and 
to underſtand his commands. 4. Putting ſome : 
exorciſed ſalt into the mouth of the child, to fig- 
nify a deliverance from the putrefaction of ſin, &c. 
5. Anointing the child's noſe and ears with fſpit- 
tle, and then bringing the child to the water, as 
dhe blind man to Siloam, to ſignify bringing light 
to the mind. After Baptiſm, there is, 1. Anoint- 
. ing the top of the head with chriſm ; 2. Putting 
on a white garment on the baptized, ſaying, Take 
this white garment, which thou mayeſt bring 
before the judgment: ſeat of Chriſt, that thou 


« mayeſt : 


AGAINST POPISH DELUSION. 151 
be mayeſt have life eternal. 3. Putting a lighted 
candle into the hand of the baptized perſon ; to 
ſhew a faith inflamed with — and nouriſhed 
with good works. 


Q 3. Do you t not approve of Confirmation | 2 = 
A. We do; as of a very fit and profitable rite, 7 
_ eſpecially in theſe days, wherein the generality of 
people are baptized in their infancy ; but, in the 
mean time, we deny it to be a ſacrament, even 
according to the Papiſts own principles, ſince it 


wants the form, at leaſt, if not the matter =: 
facrament,.. . — — 


Q. 4. How fo? Are we not told that the mat- 
ter of confirmation is chriſm, an ointment com- 

pounded of oil olive and balſam, conſecrated by the 
biſhop upon Maunday Thurſday ; and that the 

form of it conſiſts in theſe words, . do ſign thee 
« with the ſign of the croſs, and I confirm thee. 
* with the chriſm of ſalvation ?” &c. 

A. Yes: but neither of theſe is of divine inſti- | 
tution, and, therefore, according to their own ac- 


count of things, both together cannot conſtitute a 
ſacrament, 


hs 6. Do . not pretend, baer upon che | 
authority of pope Fabian i, that Chriſt inſtituted 
both the matter and form of Confirmation ? # 


7 Bellarm. de Confirm. Fa 


A. They 


it 


enſian 


ir great 


SECT 


d by the Meld 


but Alexander Ales, the 
aine 


ſchool- man, ſays more truly, that Chriſt did not 
Inſtitute nor declare Confirmation to be a facra- 


It Was Or 


PROTESTANT ARMOUR 
inſtitution, they chuſe at laſt to reſolve 


A, They do 


ine 


152 
d | 
Council m. And, indeed, after ſome pretence to 


into the authority of the church, 


ment, but that 


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AGAINST POPISH DELUSION. 153 


Sen IV. 


of the Sacrament of the Lord's Supper and Ti ranſub- 
 fantiation, 


Qvrs rio 1. 


Vol you not acknowledge the Euchariſt, or 
Lord's Supper, to be : a true and Proper fa- 


crament ? ? 


A. We do: but idr the 6 opinions 5 


by which the Papiſts have dilonoured it. 


i 2. Why, what do they n, to teach con- 
cerning + RS J 

A, They teach, that in the fernen of che 
Lord's Supper there is truly and ſubſtantially con- 
tained whole Chriſt, God- man, body and blood, 
bones and nerves, ſoul and divinity, under the 
ſpecies or appearance of bread. and wine : there 
being, upon conſecration, a change or converſion 


of the whole ſubſtance of the bread, and of the 
whole ſubſtance of the wine, into the ſubſtance of 


his blood: which change, or converſion, is uſually 
3 called 4 ranſubſantiation u. * 


Q. 3. Whence do 1 to prove this? 
A. From the words of our Saviour, T7 bis i is my. 


| body o. 


= Catech. Rom. par. 2. c. 4 n. 33. Concil. Tr d. Sell 13. 
de Real Præſ. 8 2» Matt. xxvi. 20, 


154 PROTESTANT ARMOUR 
2. 4. But do not theſe words, if taken literally, 
rather prove the ſubſtance of the bread zo be Chriſt's 
body, than that the ſubſtance of the 3888 is changed 
into Chriſt's body? | 
A. Yes: and accordingly cardinal Cajetan ac- 
: knowledges chat it is no-where ſaid in the goſpel 
that the bread is changed into the body of Chriſt, 
but that they have it from the authority of the 
church p. Beſides, it is abſurd to ſay that one body : 
Is changed into another which already exiſts ; be- 
cauſe the very change of one thing into another, 
neceſſ. ily implies, chat the particular thing, into 
which it is changed, did not exiſt before ſuch 
change. And, therefore, to ſay that the bread and 

vine are changed into the body and blood of Chriſt, 
implies that the body and blood of Chriſt did not 
before exiſt; which is confeſſedly falſe. 0 


| . 5 | Do not the words, This is 19 Body, in the 
ſtrict and literal interpretation of them, appear to 
ſignify, that the ſacrament bread is really and truly 
5 ki natural body! 5 2 
A. However literally they may be interpreted no 
ſuch ſienitication can ever be affixed to them, with- 
out making them expreſſive of the moſt arrant non- 

ſenſe. For, to ſay that one and the fame thing is 
anocher and a different oe, is in effect to ſay, that 
it 15 differ ferent from itſelf, and that it is both what 


oo In Aquin. dart „ 


AGAINST POPISH DELUSION. 155 
it is, and what it is not, at the ſame time. Nei- 
ther, indeed, is this what they pretend to aſſert, 
but content themſelves with maintaining a change 
or converſion of the ſubſtance of the bread into the 
ſubſtance of Chriſt's natural body, and of the ſub- 
ſtance of the wine into the natural ſubſtance of his 


| blood, which, however, i is equally falſe, RS. 
and abſurd, 


6; Is what remains in the cup, after conſe- 
cration, ever called the fruit of the vine in Scrip- 
ture? 

A. It is. Our Saviour: after he had conſecrated ; 
the cup, expreſsly ſays, 1 0100 Fink n no mare of the | 
I fruit of the vine, Ses * 


2. 7. -Bar. ſince It. Luke repreſents theſe welds ; 
of our Saviour as having been ſpoken by him before : 
the words of conficration ”'; is there any ſtreſs to 
be laid upon them, in this matter? 55 
A. There is: for St. Luke does not herein con- 
tradict either St. Matthew or St. Mark ; but only 
relates what our Saviour ſaid concerning the paſcal 
bread and cups; which had been omitted by the 
former era : : whereas St Matthew and St. 
Mark record the words ſpoken by Chriſt, after he 
had conſecrated the ſacramental TO. in che ercha- 
| ritt. | 
— Matt. xxvi. . 29. Mark 3 xvi. 25. »Lake n. 18. 
a Thid. ver. 16, 18. 1 : 


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156 PROTESTANT ARMOUR 


Q. 8. Does not St. Paul, likewiſe, in ſpeaking 


of the Lord's s Supper, call the other conſecrated 
element read? 


A. Ves; ; he repeatedly * ſo. As often, an 


7 he, as ye eat this bread, c. Again, in boſoever ſhall 
eat of ihis bread, &c. And, farther on — Let a 


man examine bimſelfs and J. ler bim eat of this 
bread, Ses. . 


1 


Q. 9. 15 it any more evident from the words of 


ſcripture, that the ſacramental bread is ſubſtan- 
tially changed into the natural body of Chriſt by 
virtue of the words This is my body; than it is, that 
Chhriſt is ſubſtantially changed into a door, a vine, 
or a rock, by theſe — I am the door t. am the 
true Vine u — and that rock was Chriſt * 2 ps 


oy Zy no means, And as to thoſe words, Ver ih, 


Ver ly J ſay unto you, except ye catethe fle fleſo of the Son of 
man, and drink bis blood, ye have no life in you *; 

and gain, My Reſp is meat, indeed, and my blood is 
drink indeed? ; our Saviour his-ſelf tells his diſci- 


ples they are to be ſpiritually underſtood — The 


words that T ſpeak unto you, ſays he, they are ſoirit 
and they are life. And after all, that they do not 
properly relate to the ſacrament, is acknowledged 
5 by many of the learned * 


8 1 Coe. xi. 26, 27, 28. 1 John x 9. . Thid XV. 1. 


1 Cor.. 10 4 5 hav 6. He” bid, ver. 55 


Q. 10. b 


f 


AGAINST POPISH DELUSION. 157 
Q. 10. Is it not uſual in ſcripture to call things 


of a ſacramental nature, by the names of thoſe 


things they are the figures of ? 5 
A. Yes; thus, circumciſion is called the cove- 


nant ; and the paſcal lamb is called the paſſover 2. 
After the ſame manner, the bread in the ſacrament 
of the Lord's Supper is called Chrift's body. And, 
indeed, nothing is more common, upon all occa- 
ſions, and in all languages, than to give to the 


ſign the name of the thing ſignified : thus we ſay, 


„ This is Addiſon, that is Dryden,” pointing to 
the buſts or pictures of thoſe perſons : Thus, again, 


« This is my eſtate,” ſhewing the deeds and con- 


veyances __ 


. 11. What then « can the Ach of England ; 
mean, when ſhe affirms, that ce the body and blood 
“of Chriſt are verily and indeed taken and received 


Ds « by the faithful in the Lord's Supper?“ 


A. She means only to declare, that as Chriſtians 
are ſaid to eat the fleſh and drink the blood of Chriſt, 
by believing on him and piouſly meditating on his 
death and paſſion, inaſmuch as they thereby grow 


in grace, and actually experience all the benefits of 


his natural body broken, and blood ſhed for them ; 
ſo do the faithful in the ſame ſpiritual ſenſe, and on 
the ſame accounts, verily and indeed take and receive 
the body and blood of Chriſt, and feed on him in 
their hearts, at the ſame time* that they partake of 
the bread and wine z which are the ſigns or Bj 
2 5 ad. xii. 11, dec. 


bols 


158 PROTESTANT ARMOUR 

bols of Chriſt's natural body and blood in this ſa- 
crament. Whereas the wicked, and ſuch as are 
void of a lively faith, though they do viſibly preſs 
with their teeth (as St Auſtin ſays) the ſacrament 
of the body and blood of Chrift, are yet in no 
wiſe partakers of Chriſt ; but, rather, to their con- 
demnation do eat and drink the hign o or ſacrament 
of o * a thing a *. 


: . 12. Do not the Papiſts deny that the ſpiritual 
preſence of Chriſt which we allow of 1 in this ſacra· | 
N is a true and real preſence? 5 
A. They may deny what they pleaſe. But they 
may as well ſay that Chriſt is not really and truly 
preſent with his church to the end of the world b, 

by his ſpiritual preſence ; as that he is not ſo in the 
facrament ; ; which, however, 1 is hat they dare not 

| aſſert, e 


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2 I 3. Do hay not 1 that by! maintain · 
ing the natural fleſh and blood of Chriſt to be 
ſubſtantially i in this ſacrament, they give it far more 
| honour than we; as, inſtead of making it a mere 
commemoration, like the Proteſtants, | they look 
upon it as a propitiatory ſacrifice for the fins of 
quick and dead ? 5 

A. To repreſent the facrament in a different 
light from that in which our Saviour has been 
pleaſed to place it, can do no honour either to 


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a Church of Eng. Art. 29. > Matt, XXVIIL 20. Po 
” Chritl 


AGAINST POPISH DELUSION. 159 
Chriſt or his inſtitution : neither are we allowed to 
make what we pleaſe of it. On the contrary we 
are to take our notions of it from ſcripture, and | 
J from Chriſt, who inſtituted 1 it. 


. 14. bb what light, then, has Chriſt repre- 
ſented the ſacrament of his body and blood? = 


A. In that of a ſolemn commemoration. This | 
40, ſays he, in remembrance of me e. And St. Paul, | 
ſpeaking of this ſacrament, n not treat of it as 


the Lord's death, but as the ſhewing forth of the 
Lord's : death till be come d. 


N 15. But why can it not be ſaid to be a true 
and proper propitiatory ſacrifice ? 


A. Becauſe every true and proper ſacrifice re- 
quires the deſtruction or death of the thing offered 


in ſacrifice, and to render it propitiatory, muſt be 


attended with effuſion of blood; for, without ſhed- 
ding of blood (fays the apoſtle) is no remiſſion e. Be- 
ſide, the ſacrament being inſtituted by our Saviour 
| himſelf previous to his death, could not be a pro- 


pitiation, unleſs propitiation” Was made before C hriſt 
ſuffered, 


: 5 16. Is there any occaſion for reiterating the 


 facrifice of Chriſt, as the 3 . to do in 
che „„ 


9 Luke xxii. 19. d 1 Cor, xi. 26. | s | Heb. 1x. 22. 


A. No 


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160 PROTESTANT ARMOUR | 
A. No: for we are expreſsly told that Chris 


bath once ſuffered for fins t — and by one offering hath 
POP FOR EVER, them that are  Jan#iified s. 


But, ſuppoſing the fierament to be a 


Q. 17. 


true and proper propitiatory ſacrifice, is it not 


wrong in the Papiſts to * that its e extends 
to the dead? 


A. Moſt certainly: 1. becauſe there i is no proof 


at all of this in ſcripture : : 2, becauſe we are there 

taught to believe that the ſtate of the dead is un- 

alterableh; and read of — but final Judg: 
ment after death i, i 


' Q 18. Do they nor charge vs with diminiſhing 


and diſparaging the merits of Chriſt's paſſion, in 


not holding it ſufficient to procure pardon for — 
and dead? 1 


A. They hs but very unjuniy: for we do not 


ſay i ic is the want of merit in Chriſt's paſſion, that 
prevents its being of benefit to the dead; but, 
the want of capacity in thoſe who have not repent- 
ed in their life-time. 
pardon none but thoſe who do repent ; and, if 
men do not repent before they die, they cannot 
: repent afterwards, and ſo, cannot receive any be- 
, nefit from Chriſt's paſſion. 


Chriſt has declared he wil 


| 4 I DEL iii. 18. 


b Luke xvi. 26 
i Heb. ix. 27. DD 


Q. 19. 


i Heb. 3 *. 145 


AGAINST POPISH DELUSION. 161, 


11 Q. 9. Is not the Romiſh doctrine of propitia- 
tion for the dead of moſt pernicious conſequence, 
with reſpect to the ſouls of men, by encouraging 


them to defer their repentance to the very laſt, as 
being taught that they _ obtain a Pn after 
„„ 
wy It is. And probably 7 falſe a doctrine would 
never have been taught in the church of Rome, 
without any the leaſt ſhadow of a ground for it in 
ſcripture, had not the crafty inventors of it found 
it would be of advantage to. them, in bringing 
them in money by the frequent ſale of their maſſes. 


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5 A RE thard not ſome very g groſs abſurdities ne». 


ral places at once, and that our Saviour gave him- 
ſelf away, with his own hands, to every one of his 
diſciples, and yet, WO himſelf to himſelf, 


- writers, enumerate ſeveral abſurdities, or, what he 
calls, ſeeming contradictions, which he acknow- 
ledges to be contained in it? 


$6 body may be together in- the very ſame place 
with another: 2. That a body of leſs extenſion 
may occupy as much room as a body of greater 
d extenfion;” which is as much as to ſay, That a 
body leſs than another may be as great as that 
other, even while it is leſs. 3. That a body 
de that is greater than another, may be as little as 
c the leaſt part of that other body which is leſs. 
4. That there may be a body which has no kind 
« of magnitude 5. That a body may be ſome- 


162 - PROTESTANT ARMOUR 


SECT. v. 0 


* the Ane attending the Arnd of 7 ranſubs 
| qnaſion; and zts pernicious — 


Qersrion 1. 


ceſſarily attending the doctrine of Tranſub- ? 


ſtantiation? ? 
A. Yes: as that the fame body may be in ſeve⸗ ; 


i 2. Does not even Heben one of their own 


A. He does: ſuch as, 1. * That one 1 


60 where, where it was not before, without chang- 
| | | 66. ing 


AGAINST POPISH DELUSION. 163 


ee ing its place ;" that is, that a body may be re- 


moved to another place, whilſt it remains till in 
the ſame place. 6. That a body may be extended 
« without any manner of extenſion.” To which 
might be added, 8. That a body may be preſent in 
a a place, after themanner of a ſpirit. 9. That ſen- 
ſible qualities, ſuch, for inſtance, as the quantity, 
- whiteneſs, ſoftneſs, &c. of bread, may exiſt without 
their proper ſubject: and many other things — 


falle, nonſenſical and abſurd. 


Q 3. What | is the proper and neceſſary ten- 


dency of this doctrine? 


A. Its proper and neceſſary ad is to take 
away all certainty, eſpecially the certainty of ſenſe. 


For, if that which our fight and taſte and touch 


do all aſſure us to be a little piece of wafer or 
bread, may, notwithſtanding this, be fleſh. and | 


| blood, even the whole body of a man; then, not- 


withſtanding the greateſt aſſurance that ſenſe can 


give us, that any thing is this or that, it may be 


quite another thing from what ſenſe reports it to be. 


Dk But is not this very unfavourable even to , 


the Romitſh tenets themſelves'? 
A. Undoubtedly: for, it intirely Stays the 


infallibility of tradition, which depends upon the 


certainty of ſenſe. And, as to the doctrine of 


Tranſubſtantiation itſelf, ſuppoſing it to be deliver- 
ed in ſcripture, in the very words of the council of 


Trent ; by what clearer evidence or ſtronger ar- 


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164 _ PROTESTANT ARMOUR © 
gument could any man prove to us, that ſuch 
words are in the Bible, than we can prove to him 
that the bread and wine, after conſecration, are 
bread and wine ſtill. 


Q 5. Does not this doctrine, moreover, tend 
to ſhake and undermine the main external evidence 
and confirmation of the Chriſtian religion ER 
A. It plainly does. 2 For, if there be no cer- 
rainty i in the report of our ſenſes, then they who 
ſaw the miracles of our Saviour and his apoſtles, 
might be deceived : at leaſt, could have no aſſur- 
ance of the reality of the facts. 


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"2 6. But does not - St. Paul, by his c own exam- 
ple, ſeem to call us off from attending to the re-. 
port of our ſenſes, when he lays, We walk by faith 
not by fgbti ? 
A. No: for, when St. Paul ſays this, his mean- 

ing . only, that he and all other good Chriſtians 
attend not ſo much to the things of this life as to 
the concerns of the next. This is evident from what 
the apoſtle had ſaid a little before: — Our light 
Alidtion, which is but 7 or a moment, worketh for us 4 

15 - MET and eternal weight of glory: whi!? 

| woe look not at the things which are ſeen, but at the 
things which are not ſeen : for the things which are 
een are temporal ; but the things which are not ſeen, 

are eternal k. But this, certainly, has no reference 

to the matter in queſtion, nor does it at all Prove, 


2 Cor. v. 7. * Ibid, iv. 47, 18. 


: 1 


AGAINST POPISH DELUSION. 165 


that we ought not to credit our ſenſes, or attend 
to their report. | 


1 7. Has our Saviour any where taught us to | 
reject the evidence of our fenſes? _ 

A. No. On the contrary, he has firmly eſta- 
bliſhed its authority by referring his diſciples to it, 
when they doubted of the reality of his bodily 
appearance, and appealing to their ſenſes in proof 
of his reſurrection. Behold, ſays he, my hands and 
my feet, that it is 1 myſelf : handle me and ſee, for a 
ſpirit hath not 2 and bones, as Tj ſee me have * | 


Q 8. Is not the dofrine of the Trinity liable 
to as many and great — as the doctrine of 
Tranſubſtantiation ? I LSE 

A. By no means. For, wy In the” buſineſs of - 
Tranſubſtantiation the enquiry is concerning ſenſi- 
ble objects, ſuch as may be ſeen, felt, taſted and 
handled : and which conſequently we may judge of 
by means of our ſenſes : but in the doctrine of 
the Trinity, it is otherwiſe : the queſtion here is 
concerning things of a ſpiritual nature, and ſuch 
as are intirely remote from ſenſe; of whoſe nature, 
therefore, we cannot poſſibly judge from the mere 
teſtimony of our ſenſes. 2. We can demonſtrate 
many evident contradictions in the doctrine of 
Tranſubſtantiation, but not ſo in the doctrine of 
che * nner, For, as this relates to an 1 all perfect 


& Luke xxiv, 39. 3 5 5 
| wt $2 + 
2 9 


166 PROTESTANT ARMOUR. 
Being, whoſe manner of exiſtence is altogether in. 
comprehenſible, and utterly unknown to us, it is 
impoſſible for us to ſay, excepting in what mani- 
feſtly implies imperfection or defect, what is, or 
what is not, a contradiction with reſpect to his na- 
ture. 3. The doctrine of the Trinity, as laid down 
in ſcripture, however myſterious and difficult to be 
underſtood, contains in it nothing repugnant to our 
| ſenſes, or contradictory to the natural ideas we have 


„ of the Deity, whatever the preſumption of ſome 


men may have made of it, by abſurdly attempting 
to explain, I in its own nature, is confeſſedly 
inexplicable. 4. It implies no contradiction at all, 
that the ſame Thr ſhould be three and one in 
different reſpedts ; which is all that the ſcripture 
_ teaches concerning the Trinity. But, that one and 
the ſame intire body ſhould be in ten thouſand 
differ ent places at once, or that whole and intire 
Chriſt ſhould be under either ſpecies or element, 
under the ſpecies of bread, and under every parti- 
cle of it; under the ſpecies of wine, and under 
every drop of it, as the Papiſts teach m; is not 
only a palpable contradiction, but attended with a a 
numerous train of abſurdities. 


5 3 But may not many things appear impoſ- 
: fible and abſurd to us, which are very poſſible to 
Jufinire power, and conſiſtent with infinite wiſdom? 


o 


n Coneil. Tri. Sel 153 de Real Pre E: _ 
A. Yes 


65: 


AGAINST POPISH DELUSION. 167 


A. Yes: it is granted, that there not only may 


be, but are, many things whoſe poſſibility and con- 
ſiſtence we can no ways comprehend ; and concern- 
ing which we cannot certainly judge by our natu- 
ral faculties and notions : but, in things which 
are ſubject to our ſenſes, and which we can judge 
of by our natural faculties, we are ſure that what- 
ever manifeſtly contradicts the clear and certain 
principles of our knowledge, muſt be impoſſible and 


abſurd. Now this is directly the caſe of Tran- 


| ſubſtantiation, and, therefore, we run no N 
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168 _ PROTESTANT ARMOUR. 


SECT. VI. 


of the novelty 5 the dofirine of T ranſubſantiation, 
and of the be tion it at f., met with. 


 Quinrion 1 8 


75 0 not the Papiſts pretend, that the doctrine 
2 of Tranſubſtantiation Was the e perpetual be- 
lief of the church ! * 

„ They do: but Rs can be more falſe 
For, it can be proved by the teſtimonies of the fa- 
thers in ſeveral ages, for above five hundred years 


after Chriſt, that it was not the belief of the an- 


_ cient Chriſtian church. Nay, even Gelaſius, one 
of their own popes, who lived about the year 492, 


e expreſsly ſays, «© The ſacraments of the body and 


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* blood of Chriſt which we receive, are certainly 
a divine thing, and by them we are made par- 
6 takers of the divine nature; and yet, the ſub- 
« ſtance or nature F bread 21 wine goes not ceaſe 
10 be in dbem 2 1 


1 2. What was * ol time of the; com- 
ing in of this doctrine into the Chriſtian church? 
A. The doctrine of the corporeal preſence of 
Chriſt i in the ſacrament was firſt ſtarted in the Greek 
church, on occaſion of the diſpute about the wor- 
ſhip of images, in oppoſition whereto the ſynod of 


n Biblioth, Patr. Tom. 4. Pp. 422. 


Con- 


AGAINST POPISH DELUSION. 169 
Conſtantinople about the year 750. argued, That 
our Lord having left no other image of himſelf, but 
the ſacrament, in which the ſubſtance of bread is 
the image of his body, we ought to make no other 

image of him. In anſwer to this, the ſecond coun- 
cil of Nice in the year 787. declares, that the ſa- 
crament, after conſecration, is not the image and 
 antitype of Chriſt's wg arid blood ; bur is Froper- 
ly his body and blood. 


4 3. Who was the firſt breather! of this doe. i 
trine in the Latin or Roman church? * 
A, One Paſcaſius Radbertus, who was firſt 2 
monk, and afterwards abbot of Corbey, in the 
year 818. as it is acknowledged by two very emi- 
'nent perſons in the church of Rome, Bellarmine 2 
and Sirmondus p. But though this doctrine was 
firſt broached in the Roman church, about the be- 0 
ginning of the ninth century, it did not take firm =_ 
root, nor was fully ſettled and eſtabliſhed, till to- | 
wards the end of the eleventh. 


„ 
2. 4. Was not this interval the moſt likely time 
for ſo groſs an error to appear in? 

A. Yes; it being, by the alten and conſent 
of their own hiſtorians, the moſt dark and diſmal 
time chat ever happened to the Chriſtian church, 
tor 1 ignorance, ſuperſtition, and vice. : 


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170 PROTESTANT ARMOUR 
Q. 5. Did this doctrine meet with any oppoſi- 


tion at its firſt coming in ? 


A. It did. For though the 3 gnorance and groſs 


ſuperſtition of the generality of the people diſpoſed 
them to receive any thing, that came under the 
pretence of myſlery in religion, and of greater re- 
verence to the ſacrament, and that ſeemed any way 
to countenance the worſhip of images, for which, 


at that time, they were zealouſly concerned; yet, 


they who were moſt eminent-for piety and learning, 
in thoſe days, ſuch as Rabanus Maurus, archbi- 
ſhop of Mentz, Heribaldus, biſhop of Auxerres 
in France, Jo Scotus, Erigena, Ratramus, com- 
monly known by the name of Bertram, made great 
reſiſtance to it, and wrote learnedly againſt it. And, 
to ſhew that i it occaſioned no ſmall buſtle, the laſt 

| mentioned author expreſsly tells us, in the preface 

1 to his book, that <« they who according to their 


<« ſeveral opinions, talked differently about the 


=o < myſtery of Chriſt's body and blood were divided 
= by x no ſmall ſchiſm, PEER 


| S. 


AGAINST POPISH DELUSION. 151 


SECT. VII. 


of demibę the Cup to the people, in the ſacrament wy 
the Lord's "Oy" 


5 Qvrsriow 1. 


Joks the church of Rome deny the Cup t to 
the aity, in the facrament of the Lord's 
. 1 
A. Yes: and, as the Papiſts falſely EP) for 
juſt and weighty cauſes. Such as 1. leſt the blood 
of Chriſt ſhould be ſpilt upon the ground: 2. leſt 
the conſecrated wine being kept for the ſick, ſhould 
grow eager; 3. becauſe many perſons cannot bear 

the ſmell or taſte of wine: 4. becauſe in ſome 
countries there is ſuch a ſcarcity of wiue, that it is 
not to be had without great and tedious journies: 
5. to diſprove thoſe who deny whole Chriſt to be 
contained under each ſpecies, 8 


. 2. Well; and what have you to ty ta 
theſe? 5 
. A. To the firſt I anſwer, that, * a like rea · 
fon, they may as well keep them from receiving 
the bread or wafer, leſt any part of it ſhould chance 
to crumble in the hands of the prieſt, and fall to 
the ground; or be coughed- out by the communi- 
cant, — To the ſecond; that it is with a very M 
grace they entertain this fear; ; ſince they look upon 
the wine, after conſecration, to be no longer wine, 


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172 PROTESTANT ARMOUR 
but the natural blood of Chriſt, which certainly 


| will not four: and as to the mere form or ſpecies 
of wine, which, according to them, remains, with- 
out the ſubſtance of wine, this, it is plain, cannot 
ſour. But, after all, ſuppoſing there was a reaſon 
for their caution, ſuch an accident might be pre- 
- vented, by conſecrating, each time, ſo much only, 7 
as may be decently made uſe of at once. — TO 
the third and fourth, that they afford no reaſon 


why all lay perſons in all countries, ſhould be de- 
nied the cup. — To the fifth and laſt, that they 


can never diſprove thoſe perſons without proving 
dle doctrine of Tranſubſtantiation, which is, and 5 
YL ever will be, out of their power to perform. 


3. But, geln the reaſons they aſign to 


8 be much more weighty than they are; ought they 
to over: rule and ſet aſide the expreſs command of 
our Saviour — Drink ye all of this 4? 


A. Tobe ſure not: eſpecially as he muſt have 
certain} y foreſeen theſe, and all other pretended in- 
conveniences which might be objected to it. Nay, 
it is not unlikely that the reaſon why he was ſo ex- | 
preſs with reſpect to this part of the inſtitution, 


was to guard, as much as might be, againſt this 


very abuſe and mutilation of the ſacrament, which 
we now complain of. 


Q 4. However, do they not. endeavour to evade 
the force of our Saviour's command 1 ia this matter, 
7 Mate. xxvi. 27. 


by 


? 
5 


AGAINST POPISH DELUSION. 173 


by ſaying, that the apoſtles, to whom Chriſt ſpoke, 
were prieſts, and not laymen, and that it was to 


his apoſtles only that he gave the command, Drink 
he all of this? 


A. They do: but contrary to all ſenſe and rea- 


yo For, it was alſo to the apoſtles only that Chriſt | 
ſaid, Take, eat, &c. from whence it muſt follow, 
by their way of arguing, that none but the prieſts 
ſhould eat of the bread ; and conſequently that the 
people ſhould have neither part nor lot in this ſa- 
crament; ſhould neither eat of the bread, nor drink 
of the wine. But the truth is, that though the 
: apoſtles were prieſts, they however then ſtood in the 
place of laymen, and repreſented the congregation 
of faithful people, as Chriſt did the prieſt. Accord- 
_ ingly St. Paul plainly applies to the people, the men- 7 
tidn of eating and drinking in the ſacrament, which 
our Saviour, at firſt, addreſſed to the apoſtles, 


Q. 5. Do they not, likewiſe, attempt to juſtify 
their denying the cup to the people, by ſaying, that 
the blood and ſoul, as well as the body of Chriſt, 
are truly and really contained in this ſacrament un- 
der the form of bread, and that therefore whoever 
receives Chriſt's body under the form of bread, 
muſt conſequently receive his blood, which is pre- 


ſent with the body by way of concomitancy; ; though 


E he ſhould not taſte of the cup ? „ 
a Yes: 4 bur this aſſertion of theirs i Is both falle 


f vi See 1 Cor. x. 21, & Ibid. c. xi. 21 to 29 incluſ. | 


And 


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174 PROTESTANT ARMOUR 


and ridiculous, as being grounded on the doctrine of 
Tranſubſtantiation, which has already been ſhewn 
to be impoſſible and abſurd. And, even, were it 


true that the blood of Chriſt is contained in this 
ſacrament, under the form of bread, it would not 
hence follow, that we therefore ſacramentally re- 
ceive the blood together with the body, when we 


receive the bread. For, as nothing is ſacramentally 


received, but what has been cauſed by the words of 
8 conſecration; ſo, when we receive the conſecrated 
bread, whici is called Chriſt's body, and are de- 
Prived of the conſecrated wine, which is called his 
blood, it is evident that the blood is not ſacramen- 
tally there, and, conſequently, is not ſacramentally 
received. Beſide, the body of Chriſt, taken for the 
more ſolid parts thereof ſeparated or divided from 
the blood, as it is repreſented in the ſacrament, 
excludes the very notion of concomitancy; ; and, 
according to this ſacramental repreſentation and 
5 exhibition, neither contains nor repreſents the 


| blood, 


Chriſt is contained under either ſpecies, and that 
therefore they do not deprive the people of "OF part 
of him, by giving him the bread only ? = 


A. They do fay fo. But, not to mention the 


nonſence and abſurdity of ſuch a pretence, their 
very aſſertion implies, that our Lord inſtituted two 
ſpecies in the facrament, when one was ſufficient; 


which 


AGAINST POPISH DELUSION. 155 
which is nothing elſe than to excuſe their own ſacri- 
legious practice by impiouſly charging Chriſt with 
having done that which was ſuperfluous and in vain. 


Q. 7. But was not the cup greatly abuſed by 
the people, even in the apoſtles days? 

A. It appears to have been ſo, at Corinth, 0 
very ſhameful degrees. But what then? It is re- 
markable on this occaſion, that St. Paul contented 
himſelf with earneſtly exhorting them to rectify ſuch 
diſorder, without daring to alter Chriſt's inſtitu- 
tion; or preſuming to take away the Pp from the 
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Q 8. Is it not acknowledged that our r Saviour 
inſtituted and delivered the ſacrament in both kinds, 
and that it fo continued to be received both by 
prieſt and people, even in the church of Rome, for 
above a thouſand years _ 

A. It ist. And, yet, with a an obtante [a not- 
viking) to both, the council of Conſtance | 
decreed, that © none bur prieſts ſhould receive the 
« cups,” And the council of Trent declares, 
that whoſoever thinks it neceſſary that the peo- 
6 ſhould receive in both kinds is accurſed w.“ So 5 
audaciouſly * 8 the church of Rome! 1 


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Q.. What 


PROTESTANT ARMOUR 
9. What is the practice of the Greek church 


176 


this matter 


A. The Greek church always did, and does to 
this day, adminiſter the ſacrament to the people in 


both kinds. 


in 


SECT 


AGAINST POPISH DELUSION. 
SECT. VII 
£ o Penance. 


4 Qursriov I. 
b & HAT | is Penance? 


it in N church of Rome, is a ſacrament, wherein 


a a perſon receives abſolution at the hands of the 


. prieſt, of all his ſins commitred fince baptiſm, 


2. What is the matter and form of penance? 5 
A. The matter is ſaid to conſiſt of three things, 
contrition, confeſſion, and Jaligfaction; z the for m, in ; 


theſe words, 7 — thee. 


5 @Q 3- But, fince we 1 0 by the Papiſts 
themſelves, that the matter of a ſacrament is ſome- 


thing ſenſible, uſually called the element x, how can 


penance be a facrament, which has no ſuch ele- 


= 


ment! ? 


It certainly cannot, according to their own. 
a of a ſacrament. Aware of this, the popiſh 
fathers, in the council of Trent endeavour to get 
over the difficulty, by calling contrition, &c. the 


20 1 n rateria; the maiter after a fort, or, as it were. 


. See Seft. 2. Anſ. to Qu. 5 


A+, N. What 


A. Penance, according to the notion of 


18 PROTESTANT ARMOUR 
Q. 4. What] is contrition, and how does 1 it differ 
from what is called attritin? 
A. Contrition is a real ſorrow for ſin paſt, ariſ- 
ing from the love of God, and the ſenſe of his 
' goodneſs : whereas attrition is a ſorrow for ſin 
paſt, PRO AGF: from the fear of hell. 


6: 6. What do the Papiſts teach concerning theſe? 
A. They teach, that contrition, though perfected 
by charity, is not ſufficient to reconcile a perſon to 
God, without penance or confeſſion to a prieſt either 
in act or deſire; but that attrition, or imperfes 
contrition, is equivalent to Per fas contrition by vir- 


tue of confe Mo on. 


d 3 3 6. I need not aſk wh confilſen is); but, 
85 pray, what do they mean by. ſatisfaction? ; 
5 They mean a compenſation made to God, 

N by prayers, faſting, , alms, &c. for all offences com- 
5 mitted againſt . ſo as that the offender is there 
upon purged from the defilement of fin, and dif- 
charged from all temporal puniſhment due to him, 
either here or hereafter. . 


: A 7. But is not the pretending to make ſatiſ- 


faction to God by any works of ours a moſt unpar- 


donable preſumption, ſeeing it is only on account 
of the actual ſatisfaction and perfect obedience of 
Chriſt, chat any, even our very beſt performances 

are accepted by the Almighty ? 


y See Fart I. Sea. 9. 


A. Un- 


AGAINST  POPISH DELUSION. 1799. 

A. Undoubtedly, For, though we allow that 
giving ſatisfaction to the church in caſe of ſcandal, 
and impoſing penances upon notorious offenders is 
a neceſſary and very uſeful part of eceleſiaſtical di- 
ſcipline; yet, to make that a ſatisfaction to God, 
which is given to the church, is derogatory to the 
divine juſtice: and to make our works to ſatisfy, 
though but as an appendant to the ſatisfaction of 
Chriſt, is derogatory to the merits of our Saviour. 
Indeed, to aſcribe ſatisfaction to our own works in 
conjunction with his, is to detract from the virtue 
and ſufficiency of his and to give it to our own. 


Q. 8. Pray, is the form of penance, I Ae. 8 
thee, &c. of divine inſtitution ? ? | 

A. No. There are not any ſuch words in "TRY 
ture; 3 and, therefore, in fact, according to their 
own principles , it is no ſacrament at all; having 


; neither a real matter nor form of divine inſtitu- = 


Q. 9. However, did not our Saviour inveſt the 
apoſtles, and in them the ſucceeding miniſters of 
| his church, with what is commonly called the power 
of the keys, that is, with the authority of binding and 
logſing, of remitting and retaining fins ? 7 
A. He did *. Vet, if * binding and looſing, 
remitting and retaining men' s fins, be meant an 
2 See Part z. „ Matt. xvi. 19. Ibid. xviii. i. 18. 
Jon ** 23. JJ! 8 
AA 2 .....-*. abſolute 


178 ' PROTESTANT ARMOUR 


Q. 4 What is contrition, and how does it differ 
from what is called attrition ? 

A. Contrition is a real ſorrow for ſin paſt, arif. 
ing from the love of God, and the ſenſe of his 
goodneſs: whereas attrition is a ſorrow for fin 
paſt, * Dy from the fear of hell. 


Q& 5 What do che Papiſts teach concerning g theſe? 
A. They teach, that contrition, though perfected 
by charity, is not ſufficient to reconcile a perſon to 
God, without penance or confeſſion to a prieſt either 
in act or deſire; but that attrition, or imperfeli 
contrition, is equivalent to Perſelt contrition by vir. 


tue of confe i on. 


5 . 6.1 > not aſk what cout F on is Y; but 
pray, what do they mean by ſatisfafion? 
A. They mean a compenſation made to God, 
by prayers, faſting, , alms, 8c. for all offences com- 
_ mitted againſt * ſo as that the offender is there- 
upon purged from the defilement of ſin, and dif- 
charged from all temporal puniſhment due to him, 
either here or r hereafter. 


8 7. But is not che pretending to make ſatil 
faction to God by any works of ours a moſt unpar- 
donable preſumption, ſeeing it is only on account 
of the actual ſatisfaction and perfect obedicnce of 
: Chriſt, that any, even our very beſt performances 
are ac cepted by the Almighty * ? 5 


7 See Part 1. Sect 9. 4. U 5 
| "=. N- 


AGAINST POPISH ' DELUSION. 17 
A. Undoubtedly, For, though we allow that 
giving ſatisfaction to the church in caſe of ſcandal, 
and impoſing penances upon notorious offenders is 
a neceſſary and very uſeful part of eceleſiaſtical di- 
ſcipline ; yet, to make that a ſatisfaction to God, 
which is given to the church, is derogatory to the 
divine Juſtice : and to make our works to ſatisfy, 
though but as an appendant to the ſatisfaction of 
Chriſt, is derogatory to the merits of our Saviour. 
Indeed, to aſcribe ſatisfaction to our own works in 
conjunction with his, is to detract from che virtue 
and ſufficiency of his and to on it to our own. | 


"Wo 8. Pray, is the m of penance, I aljebve 
thee, &c. of divine inſtitution ? | 

A, No. There are not any ſuch words in ſcrip- 
ture; and, therefore, in fact, according to their 
own principles 2, it is no ſacrament at all; having 


neither a real matter nor form of divine inſtitu- 
don. „ 


Q. 9. However, did not our Saviour inveſt the 
apoſtles, and in them the ſucceeding miniſters of 
his church, with what is commonly called the power 

of the keys, that is, with the authority of binding and | 
looſing, of remitting and retaining _ 8 
A. He did. Tet, if by binding and looſing, = 
| remitting and retaining men's ſins, be meant mn. 


2 See Part: 2. Sec. 1 L Mate. xvi. 19. Thid, xvii. 18. N 


John xx. 23. 5 : 
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3 PROTESTANT ARMOUR. 


abſolute and authoritative abſolving them from the 


_ guilt of them, or retaining them under it, the 
apoſtles could no otherwiſe exerciſe this power, 
than as they were miraculouſly enabled to diſcern 


the ſpirits; and ſo far, only, as God was pleaſed to 


make manifeſt to them the ſecrets of men's hearts. 
But certainly no man who has not the ſame mira- 
culous gift, the ſame infallible diſcernment, can 
authoritatively pronounce ſentence either of abſo- 
lution or condemnation upon any, ſo as actually 


to admit them to the 1 of the e, or 


to exclude them from i it. 


Q. 10. . What, then, may be pod to be im- 


( plied i in the power of the keys, the authority of bind- 


ing and logfing, &c. with which the miniſters of the 
ps goſpel are inveſted? _ N 


N. One, or both of theſe following particulars; ; 
namely, 15 A power to admit perſons into the 


Chriſtian church by baptiſm, in which is ſealed to 


them the remiſſion of ſins; and to caſt perſons out | 


of the viſible communion of the Chriſtian church, 
by excommunication, and the cenſures of it. 2. An 


authority, by virtue of their office, to declare to 
men the terms of pardon and forgiveneſs; ; which 
cannot be that infallible power of ane which 
the apoſtles had “. EE 


©. 11. vet, do not the Papiſts maintain, that 
dhe abſolution granted by the prieſt, upon confeſſion, : 


* gee Part 1 Sed. * Anſ. to Qu. 3. 595 


AGAINST POPISH DELUSION. 187 
is not only declaratory but judicial, and that the 
ſentence pronounced by him, is as pronounced by. 
the judge himſelf; the prieſt per ſetting what God 
cauſes? 
As They do; tor with no let falhood this 5 
impiety. To pardon and abſolve the ſinner judi- 
cially, ſo as the conſcience may reſt ſecurely upon 
it, is to exerciſe a power peculiar to God himſelf. 
This is what David found true by experience, and 
thankſully acknowledges to the Almighty : I ſaid 1 
will confeſs my tranſgreſſions unto the Lord, and thou 
fargaveſt the iniquity of my ſim *. And St. John aſ- 
ſures us, that, if we confeſs our ſins, HE, that Is, 
God, is faithful and juſt to forgive us our fins, and to 
cleanſe us from all unrighteouſneſs b: where we ſee 
that the power of abſolution is attributed to God | 
and to none elle. 


i. So, then, the 8 of the debe i in 
this matter, is nothing more than miniſterial, de- 
claratory, and conditional EU = 
A. Nothing more. And to this agree the words 
of St. Ambroſe — <* Men, ſays be, do ſhew a mi- 
e niſtry in the forgiveneſs of ſins, but do not ex- 


« erciſe a right of power. They pray, but, ic is 
God * ns 


2 18 vn he efficacy which the Papiſts 


fd af. 3. 1 Johni.g. Ambref de Spit. 


aſcribe 


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182 PROTESTANT ARMOUR 
aſcribe to prieſtly abſolution very I in 


degree? 


A. It is: for, FO affirm, that although a ſin- 


ner is not affected with ſuch a degree or ſuch a 
ſort of ſorrow for his ſin, as may be ſufficient to 
obtain pardon; yet, when he has rightly confeſſed 
to a prieſt, all his ſins are pardoned, and an en- 
trance is ed to him, into heaven, by ü the * 
| of abſolution ©. 4. 


va 14. 18 not this aſſertion of theirs very falſe 


and unreaſonable ? a 


A. It is. But, notwithſtanding his; it is a toes 


trine taught and inculcated by many of their au- 

_ thors. Thus, we are expreſsly told, that he who 
 « confeſſes his ſins, grieving a little, obtains re- 
« miſſion of them, by the ſacrament of penance, 
« ' miniſtered to him by the Prieſt in abſolution e e: 


hs 15. But, does not this doftrine tend to ſet 
men free from all obligation to goſpel obedience, 


and the duties of repentance ? 


A. It does : and whenever i it is made a rule fo 


: ſtrict PINE, muſt unaroidably have that effect, 


4 See Anſ. to Qu. 5. of this ect. Gul. de Rabeo in 


+ Sengent. dil. 18. 4: 1. > 


SECT, 


AGAINST POPISH DELUSION. 183 


SECT. Ix; 
Of Extreme Undion. 


| QuesTION * 
7 HAT do they call Extreme Undtion ? * 
A. The ceremony of ſacramentally anoint- 
ing che ſick with oil, when they are ſuppoſed to be 
at the point of death, or in imminent danger of 
it: ſo called from the circumſtances in which! it is 
adminiſtered. Ol 


Q. 2 2. What are the matter and form of this 
pretended ſacrament ? 
A. The matter is oil of olive- berries conſecrated 
by the biſhop, which, they ſay, aptly repreſents 
the grace of the Spirit with which the ſoul of the 
ſick is ſuppoſed to be inviſibly anointed. The form 
is — By this holy anointing God pardon thee, - 
"of whatever thou haſt offended by the fault of Se 


« eyes, noſe or touch. well 


- 


0. 3. Is either the matter or form oF divine i in- 
firurion | . : 
A. The form moſt certainly is not; no ſuch 
words being to be found i in ſcripture; and, as to 
the matter of oil, it can never be proved that Chriſt 
appointed 1 it for the matter of a ſacrament. 


- | 
Qs Ye, 


4 * 
Ni. 


; * . Lightfoot i in Epil. of St. James. 


184 "PROTESTANT ARM OUR 
Q. 4. Vet, do we not read, that when the twelve 


apoſtles were ſent forth, they anointed with oil many 
that were ſick, and healed them * ? 


A. Yes; but this by no means proves, that 


they adminiſtered a ſacrament, by ſo doing. For, 
as it was cuſtomary, among the Jews, to anoint 
the ſick with oil, by way of medicinal applications, 
the apoſtles might only intend, hereby, to conform 
by to the practice of their countrymen ; from whom 
however they were remarkably diſtinguiſhed by the 
| miraculous ſucceſs which attended them. „ 


1 But, does not $t. James "mi 65 


F any fick among you, let him ſend for the elders of 
the church, and let them pray over bim,  anointing 


vim with oil in the name of the Lord ® ? 


A. He does; ; but ſtill chis does not prove anoint- 


ing the fick with oil, to be a ſacrament. On the 
| contrary, the direction here given by the apoſtle 
' ſeems to have been intended to prevent the Chri- 
ſtian converts giving into the ſuperſtitious practice 
of ſome among the Jews; who added charming to 


anointing i. Agreeably thereto, he directs them, 


inſtead of having recourſe to any ſuch impious and 
magical charms, to depend intirely for ſucceſs on 
the virtue and efficacy of the healing power of 
Chriſt; and, accordingly, to ſend for the elders of 
| the church to pray over them, and anoint them with 
dil, ip the name of the Lord. 8 ; 


f Mark vi. 13. — 8 Lightfoot o on Matt. vi. 17. : 0 James 


s. Well, 


AGAINST POPISH DELUSION. 183 
©. 6. Well, but is it not plain, that this anoint- 
Ing the ſick with oil muſt be a facrament, inaſ- 
much as forgiveneſs of ſins is attributed to it by 
the apoſtle ? | 
A. Neither forgiveneſs of fins, nor the cure of 
bodily diſorders is attributed to the anointing with 
oil, but to the Prayer of faith. St. James is very 
expreſs in this particular, — the prayer of faith, 
g faith he, ſhall ſave the fick. | Hence, then, it can- 
not be concluded, chat ſuch mn was a facras 
ment. 


. . May! it not be fairly fuppoled, at leaſt 
| that the anointing here mentioned, was intended 
fora ſignificant rite, a myſtical ſign of the mira- 
culous cure to be wrought by the power and in 
; the name of Chriſt ? 
A. There are no grounds for hack ſuppoſition 95 
neither can it be proved, that the cure of diſor- 
ders was, always, either infallible or miraculous, Y 
In conſequence of ſuch anointing k, 2 


Q.. 8. Is there any 3050 reaſon why chis custom 
of anointing the ſick with oil ſhould ſtill be + retained 
in the church) 
A. No: for, 1. it does not ee that abs 

anointing confers any ſpiritual grace, nor that it 
has either the matter or form of a facrament z and, Es 


* Covel's Account af the preſent Greek Church, Book 2. 
* LEY | 


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188 PROTESTANT ARMOUR 
cherefore, it need not be continued upon that ac- 
count. 2. If, as is moſt probable, it was only an 
ordinary medicinal application, which was, and is 
to this day, commonly made uſe of, in thoſe eaſt- 
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Q 5. Buy kuppoling it to have been intended 


for a ſtanding ordinance of the church, in all after 

ages, do not the Papiſts, however, ſtrangely miſ- 
apply the direction of St. James, and pervert the 
very nature and uſe of this ceremony, from what 
it was in the days of the apoſtles? —_ 


A. They do: for, 1. according to st. James, 


the ſick perſon was to be anointed in proſpect of 
a cure; whereas the Papiſts anoint perſons in the 
agonies of death, and when there is no proſpe&t 
of their recovery. 2. The anointing which the 


apoſtle there ſpeaks of, was in order to the cure of 


ſome bodily diſorder ; whereas they pretend, that 
| they do it, to cleanſe the ſoul of the dying perſon, 
- from the remainders of lin, and to remove what 


WE. Covel's Account of the  pree Greek Church, B. 2. c. I. 


1 NY | 


| AGAINST POPISH DELUSION. 187 


would obſtruct its paſſage into heaven. 3. The 
anointing with oil was not conſtantly uſed by the 
apoſtles, in working miraculous effects upon ſick 
perſons m; whereas they are for applying their 
Extreme Undtion to all Chri ſtians in their laſt 
moments. 


* Mark x xvi. 75 : Adi Jt, 7. and ix, 17, TY 


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383 PROTESTANT ARMOUR 


INES x 
Of Ordination. 


Qvrsriow 1. 


| "HAT do you ſay of Orders or Ordination, 
which the Papiſts make their Tt facra- 
ment; ; is it not of divine inſtitution? 
A. Yes; we do account 8 to be, in 
ſome ſort, of divine inſtitution, and that, by it, a 
miniſterial authority and commiſſion is conveyed; 
| nay, we queſtion not but a bleſſing accompanies 
the commiſſion : but, for all that, we cannot al- 
low it to be a true and proper ſacrament, 


Q 4. Why ſo? 

A. Becauſe it has no ſenſible of material element: 
: for, as to impoſition of hands, 1. it is no element, 
but an action: 2. it is a rite no way pe culiar to 
5 Ordination, being likewiſe uſed in Confirmation, 
and on many * occaſions, as well under the 
Old Teſtament as the New : 3. it was not inſti- 
tuted by any command of Chriſt ; but is a mere 
indifferent ceremony, which the church was at li- 
: berty, — to adopt, or negiert. = 


| . But are not the cup at paten, as goſpel 
Ec. which are delivered at Ordination, the lenſibic 
bn and proper matter of the ſacrament? 


K. No: 


AGAINST POPISH DELUSION, 189 
A. No: for the delivery of the cup and paten, 


&c. in Ordination, is no-where inſtituted by Chriſt; 


but, like the a on of hands, is intirely a free 


ceremony. 


Q. 4. What other reaſon have you for not al- 
b lowing . to — a true and ſacra - 
ment! * | 

A. Becauſe t there i is no o facramental grace 


N to it. 


N 8.5 May it it not be comncuted, that © inen : 
and ſacramental grace is annexed to Ordination, 
from the exhortation given by St. Paul to Timothy, 
when he ſays, Neglect not the gift that is in thee, 
which was given thee by prophecy, with the lay- 
ing-on of the hands of the preſbytery n, And, again, 
Stir up the gift of God which is in thee, by the fut. = 
| en of my hands 9? The 
A. No: for by the gift here ſpoken of, is not 
meant ſacramental grace, which is nothing more 
than the ordinary grace of the goſpel ; but either 
the gift or grace of office, the authority to teach 
publicly in the church, or the extraordinary gift of 
the Holy Spirit conferred on Timothy at his ordi- : 
nation. Accordingly the word in the original, 
which is here tranſlated gift, does, in the New 
Teſtament, always ſignify a free gift, either of of- 
fice or endowment z and is never uſed to denoto 5 


n Tim. iv, 14. 5 2 Tim. i i. 6, 


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190 PROTESTANT ARMOUR: . 


the ordinary gifts and graces of the goſpel, fuck 


as faith, TOO * &c. 


Q 6. Did not our Saviour inſtitute Ordination 
by expreſs command, when he ſaid to his diſciples, 


Co ye, and teach all nations, boptizing them in the 
name of the Father? &c p. TH 


A. No. For though hey any 6 gave om 


: commiſſion and authority to preach the goſpel, and 
do baptize in his name, he did not, however, by any 
7 expreſs command, inſtitute or appoint any parti- 
cular form or ceremony, whereby they ſhould or- 
dain others; but left them to conclude the expe- 
diency of keeping up ſuch commiſſion, by ſending 
| labourers into the Lord's vineyard, from time to 
time, in what manner "up * Judge moſt con· 
15 venient. i 


2 7. But, did not the Holy Ghoſt A 


command Ordination, when he ſaid to the pro- 
2 phets and teachers at Antioch, Separate me Bar- 


nabas and Saul for the work whereunto 1 have 


called them a; and did not thoſe prophets and 
teachers aQually ſeem to have underſtood it fo, 
"ok they, not only prayed and faſted upon the oc- 
caſion, but, afterwards, laid their hands pon them 
and ſent them away © „ 


1 No: for, 1. St. Paul was an ole not of 


men, neither P man, but immer, from and 


7 Matt xxviii. 19. 4 Acts xiii, Ibid. ver. 3. 


AGAINST POPISH DELUSION. 194 


by Jeſus Chriſt 5 3 and therefore, neither was, nor 
needed to be ordered, conſecrated, - or admitted to 
his office by men. 2. The ſeparation of Paul and 
Barnabas was not properly what we mean by Or- 

dination, but was only an occaſional ſending, a 
mere temporary and particular commiſſion, from 
which they quickly returned ; and gave an account - 
of their ſucceſs to the church of Antioch t. 3. 
As to their faſting and praying, and laying their 

hands on them, nothing can be collected from thence, 

as neither of thoſe actions was peculiarly appropri- 
ated to Ordination; being W made uſe of . 
on other occaſions. 05 


Q. 8. Pe RAINS this may be, does not St. Paul 
tell the elders of the church of Epheſus, That the 
Holy Ghoſt had made them overſeers to feed the | 
<burch of God u; and does he not, alſo, expreſsly 
declare, in his epiſtle to the Epheſians, That 
Chriſt gave ſome, apoſtles ; ard. ſome, prophets ; and 
lome, evangel 15; and Jome, es ; and ſome, 
teachers 8 & 3 

A. Yes; and from hence, we may reaſonably 
aſſert the divine inſtitution of an eccleſiaſtical mi- 
niſtry: but, we can no more conclude ſacramental 
Ordination, from theſe paſſages of ſcripture, than 
we can, that the apoſtleſhip, prophetical office, or 
| other functions, of the ä cherein mentioned, 


0 Galat. i. 5 Aa, xiv. . Ads xx. 28. 
Epheſ. iv. 11. 
are 


192 PROTESTANT ARMOUR 
are to be reckoned in the number of true and pro- 
vor ſacraments. 


Wii 9. When d the Papiſts pretend + that our Sa. 
viour inſtituted Ordination? 
A. At his laſt ſupper, when (as they ſay) by 
giving the apoſtles power to conſecrate the body 
. and blood of Chriſt, he inſtitured the e. 


Qu 10. Ae * dear i in \ this ? 

A. By no means; for they ſay that the power 
to offer ſacrifice, which, according to them, is the 
; principal funftion and ati of the prieſthood, was 
given to the apoſtles at the inſtitution of the bleſſed 
| ſacrament: but, that the ſecond and next ſpecial 
faculty of the prieſthood, which conſiſts in the 7e. 
nitting of fins, was eſpecially beſtowed on them af. 
ter Chriſt's reſurrection. So, that it would ſeem, 
as if the order of the prieſthood, which they ſay 
Was inſtituted the night before Chriſt ſuffered, was, | 
| yet, not perfectly and explicitly inſtituted, and 
_ conferred upon the apoſtles, till after his reſurrec· 
tion. = | / | 


Q. 11. Are chere not feveral Orders in the 
. church of Rome? 

A. Yes, there are no > fewer than ne — Three 
greater, which they ſtile holy or ſacred Orders; viz. 
N Prieft, Deacon, and Sub- deacon - and four lels, VIZ. 


Ms Acolyll, 


AGAINST POPISH DELUSION. 193 


teobth, Exorciſt, Reader, and Door-keeper, which 
they eſteem not ſacred. 


\ 


8 12. Do the Papiſts take upon, them to give 
us the reſpective dates when. theſe ſeveral, orders 
were inſtituted ? 

A. No... They ſuppoſe cem all to have been 
inſtituted at the ſame time with the order of prieſt- | 
hood; both becauſe, they are ali ſubſervient to 
the Euchariſt which was alſo then inſtituted: and, 

| becauſe, they were eminently | contained in the or- 

der of prieſthood; which, ſo far as belongs to 

the power of conſecrating was there conferred upon 
the apoſtles. But, this is all mere idle conjecture; 
and the dream of a bewildered brain. 


Q. 13. Is there any authority in ſeripture for 

' theſe tveral orders f; 

/ A. No: We know of no authority for any or- 
| der, - under that of deacons. 


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Q. 14. Do they aſſign a different matter and 
8 256 to each of theſe orders? 
A. They do, ſuch as they are: and thereby, in- 
5 ſtead of making but one ſacrament of Ordination, 
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194 PROTESTANT ARMOUR 


Ws muſt needs be different both: 3 in number and | 
fort. 


Q. 16. But, at this rate, muſt not the whole 


number of their ſacraments amount to thirteen } In- 
ſtead of ſeven * F 


A. It muſt. But, this does not prevent their 


denouncing an anathema againſt thoſe who hold 
that there are either fewer or more true and proper 
facraments than ſeven : fo little do they obſerve 
conſiſtency in their tenets, or charity in cheir cen. 
; lures. 9 


NE N 
n 
EY 


AGAINST POPISH DELUSION. 195 


SECT. XI 
of TY > 


' QuesTIONn ft 


S not Marriage, or xr Matrimony, a divine ordi- 


nance *! 23 


A. It is: but we cannot, however, agree with ; 
thoſe of the church of Rome, in calling it a true 


and Poe ſacrament. 


ek Ss. Why not! 7 


A. Becauſe it has neither matter nor - form, 


| which yet, according to > them, are : the eſſential parts 
| of a  facrament, 5 


Q 3. Vet, Fa not ie of them fay, That 4s : 
act by which the contracting parties mutually plight 
their troth to each other, is the matter of it, while 


others ſuppoſe it to be the contracting Fun their- 1 


a 3 85 


A. Yes: 4 but, after all, their genic herein 
evidently ſhews, that they know not wherein to 


Pacy the matter of this pretended facrament. 


4. Do they not, however, venture to align ; 


the form of it! 1 


A. They Fo but 15 no better ſucceſs : ſome 
of them placing it in the words pronounced by the 


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%% PROTESTANT ARMOUR 
prieſt, to the contracting parties; viz. I | join you 


& in matrimony in the name of the F ather,” &c. 


others in the parties mutual and reciprocal accept - 
ance of each other; either expreſſed in words, or 


manifeſted by ſigns. In the mean time, the church 


of Rome will, at all events, have matrimony to 
be a ſacrament; though ſhe has not undertaken to 
determine any thing abſolutely concerning either 
the matter or the form, the two eſſential parts 
of it. $1 


* 5. Vet, FROG not St. Paul call the marriage 


; union a great ſacrament ? 


A. No. It is only the Vulgate and other Popiſh 


verſions, which have the word ſacrament; but the 
= mw in the original ſignifies myſtery, as we tranſlate 


«This is 4 great myſtery \ w, ſays the apoſtle, Be- 
is he calls the marriage union a great myſtery, 4 
no otherwiſe, than in its myſtical reference to the 


| ſpiritual union between Chriſt and his church. This 


he cpreſsly tells us, I ſpear, ſays he, con zcerning Chrij 
end his church x, But, certainly, its being a great 


myſtery, in this reſpect, will never make It a true 
and Proper facrament, 


0; 6. Does not matrimony confer grace! 2 

A. No more than the ceremony of waſhing the 
feet y, or uſing the fign of the croſs in baptiſn, 
5 w 8 32. . x Ibid. y Jobn xiii. x. 


which 


F 


AGAINST. POPISH DELUSION. 19% 


which Bellarmine, after all the virtue he aſcribes to 
it, will not allow to be properly a ſacrament. 


Q. 7. But is it not plain that grace muſt be 
annexed to matrimony, ſince St. Paul, ſpeaking of 
woman as having been firſt ſeduced into tranſgreſ- 
ſion, expreſsly ſays, 9 ſhe ſhall be RE 
in child-bearing* * 

A. No: for, 1. there are many married women 
who never bear a child; in which caſe, what be- 
comes of the grace annexed? 2. If theſe words 
prove grace to be annexed to matrimony, it is 

only with reſpect to the woman; but why ſhould 
not grace be conferred on che man as well as the 
woman; unleſs, perchance, matrimony is a ſacra- 
ment to her, but not to him? 3. After all, theſe 
words do not at all refer to any ſacramental grace 
annexed to matrimony, but are only a conſolatory 
declaration, whereby the apoſtle aſſures women in 
general, that, notwithſtanding their ſex was firſt 
in the tranſgreſſionò, and that, for that reaſon, they 
were put under greater ſubjection to the men, had 
their ſorrow and conception greatly multiplied, and 

were ſentenced to bring forth children in ſorrow, _ ö 

Kc. they, however, may now reaſonably hope to 
have one ſignal part of the curſe greatly mitigated; 
to be comforted under their ſubjection, and to be 

ppm and carried through the cangers of child 


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2 1 Tim. i li. 15. 275 * Thid. ver. 14. 
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bineſs with fobriety a, 


198 PROTESTANT ARMOUR 
birth ; if they continue in faith, and charity, and bo- 


2. 8. But what if the child-bearing mentioned 


by the apoſtle, ſhould refer to Eve, or to the bleſ. 


ied Virgin, who brought forth the promiſed ſeed, 
which ſhould deliver both ſexes,” men as well as 


women, from the curſe of the tranſgreſſion ? 2 


Az the child- bearing mentioned by the apoſtle 


be referred to Eve, ſtill the promiſe of the ſeed 


which ſhould bring ſalvation to mankind, by bruiſ- 


ing che ſerpent's head b, not being included in the 
 xnaicimonial. benediction e, it is evident, that the 
gift or grace of ſalvation is 207 annexed to matri- 
mony. And, if the child- bearipg here ſpoken of, 
be referred to the Virgin Mary, the ſame thing will 
follow; inaſmuch as, in this caſe, the grace or 
gift of f. alvation is fo far from being 3 to 


matrimony, that it is evidently appropriated her 
miraculous child- bearing i in a ſtate of virginity. 


Q. 9. Vet, 11. ink you acknowledge, that the 


ancient fathers call this, and many other things 


ſacrameuts, which, h. ,wever, you will not e 


ledige 10 be truly and properly ſuch d? 


A. Yes, they do, in a vague and indeterminate 


fene: thus St. Auſtin als chat fi ws» when ap- 
Pied to religious chings, 


led facrements. 


5 Tim. 1 T5. v Gen "FAY. | e Ibid:i. 28, 
Sec Sed. 2. Anl. to Qu. 4. | | | 


An a, 


AGAINST POPISH DELUSION. 199 
And, in a large ſenſe, he calls the /ign of the croſs, 
aà ſacrament; and others give the ſame name to 
waſhing the feet, and many other myſtical rites. . 


Q. 10. Why, then, may not the church of 


Rome call matrimony by this name ? 


A. The diſpute is not about the name, but the 

thing : : ſhe may, if ſhe pleaſes, ſtile matrimony a 
ſacrament, provided ſhe does not require us to 
eſteem it ſuch, in the ſtrict and proper” ſenſe of | 


; the word. 


SECT. 


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20 PROTESTANT. ARMOUR 


© FEEL XI. 
of | 9 bh ery oined the clergy in the dur 5 


Nome. | 


| QuzsrION 1. 


O the Papiſt allow-thoſe who. are in holy or- 
ders to be married? _ : 
"A; By no means. On the contrary, they: neither 


ſuffer thoſe who are married to enter into holy 
orders, nor thoſe who are admitted into holy orders 
to enter into matrimony: and if any ſuch do 
marry, they are, by che laws of their church, to 


be I” 


tf 2. 15 this pradiice of theirs agreeable to the 


| ſcripture { = 


A. Not in the leaſt: * St. D in his furt 


epiſtle to Timothy, expreſsly allows the Chriſtian 
clergy to be married : A biſhop, ſays he, "miſt be — 
be buſhand of one wife — one who ruleth well his 
own houſe, having his children in ſubjeftion, with all 
gravity e. And to ſhew that he confines not the 


propriety of marriage to the ſuperior orders in the 


the church, he adds, Likewiſe - — let the deacons be 
the bſbands of one wife, ruli 2 their children and 
_ their o*⁰n houſes well 3 


4 


* 1 Tim. i. 2. & 4. 


(bid. ver. 8. & 12. See alſo 


2. 3. Yet, 


AGAINST POPISH DELUSION. 201 
Q. 3. Yet does not the ſame apoſtle elſewhere 
ſay to Timothy, that no man that warreth entangleth 
himſelf with the affairs of this life, that he may pleaſe 
him who hath choſen him to be a ſoldier s: — and 
does he not expreſsly tell the Corinthians, that he 
that is unmarried careth for the things that belong to 
the Lord, how he may pleaſe the Lord; but that be 
that is married careth for the things that are of the 
world, how he may pleaſe his wife n; whereas he 
would have them be «without a i, and al- 
tend upon the Lord without diſtraction k ? | 
A. The inſpired writers muſt always be under- T 
ſtood fo, as to be conſiſtent with themſelves ; and, 
conſequently, what St. Paul here writes to Timo- 
thy, cannot be ſuppoſed to contradict what he had 
before written to him, concerning the lawfulne!! 8 of 
the clergy's marrying. — We have ſeen, in the 
- preceding anſwer, that he allows both biſhops and 
deacons to be the huſbands of one wife ; and, in 
ſo ſaying, he evidently forbids them nothing but 
polygamy, or the having more wives than one. 
When, therefore, he ws Timothy, that no man 
chat warreth entangleth himſelf with the affairs of 
this life, &c. he only means to warn him not to 
involve himſelf in ſecular affairs, and worldly bu- 
ſineſs, fo far as to neglect the concerns of the 
[he which alone he ought coaſtantly to attend 
— Or, ſhould St. Paul have, moreover, hereby 


8 2 Tim. i li. 4. h ! Cor. vii. 32, 33. _1 Ibid. ver. 32. 


* Ibid. ver. 35. 3 
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202 PROTESTANT ARMOUR 


intended to diſſuade him from entering into the 
marriage ſtate, and encumbering himſelf with the 
affairs of a family, this, however, muſt be under- 
ſtood to be only a prudential advice, ſuited to the 
then circumſtances of things; but by no means to 
amount to an abſolute prohibition. So, again, we 
are to underſtand him, when he writes to the Co- 
rinthians concerning the carefulne/s which attends 
_ thoſe who are married; as evidently appears from 
the general ſcope of that chapter. But, after all, 
as the apoſtle is here addreſſing himſelf to his 
Chriſtian converts, at large, to women as well as 
men, nothing can be concluded from his words 
concerning the point in queſtion, nor can any proof 
be drawn from them, that the clergy ought not to 
be married: for, by the ſame argument, it might 
be proved, that neither women nor men, Eymen 
nor ee A to marry. 


* 4. Does St. Paul any where ſeem to peat 
in favour of matrimony ? 

A. Yes; he expreſsly tells us, that Merviage ts 
 bonourable in all, and the bed undefiled \, = 


2. 5. But is it not objected, that thefe words of 

the apoſtle might be more properly rendered in 

the imperative form, Lev * be honourable 

.. . 5 

A. Which ever way we tranſlate them, they come 
1 Heb. xiii. 4. Con 
— pretty 


AGAINST POPISH DELUSION. 203 
much to the ſame thing : for, if they be 
read imperatively, it will till follow that marriage 
is to be reſpected and honoured not lr in all, 


but by all. 


Q 6. Is the forbidding 10 nur any where cen 5 
ſured in ſcripture? 
A. Yes: the forbidding to marry | is very ſeverely | 
cenfured even by St. Paul himſelf, in his epiſtle to 
Timothy, where he repreſents it as one of thoſe 
doctrines, which the Spirit expreſsly foretold would 
be brought into the church, in the latter times, by 

ſeducing ſpirits, — The Spirit, ſays he, ſpeaketh ex- 
preſsly, that, in the latter times, ſome ſhall depart 
from the faith, giving heed to ſeducing ſpirits and 
dofirines of devils ; ſpeaking lies in hypocriſy, having 
their conſciences JO: with @ hot iron, FORBIDDING | 
TO MARRY, Sen 8 


Q. * But, when our Saviour ſays, that ere 
are ſome eunuchs which have made themſelves eunuchs 
| for the kingdom of heaven's ſake *;, does he not tapitly 
give the preference to a /ingle life, as being more 
ſuited to the buſineſs of religion, and the Purpoſes 
of ſalyation ? 

A. No: * barely relates what ſome men had 
done, without pronouncing either way upon the 
matter, But ain g that he tacitly Sives the 


i I Tim. iv. 4 . n Matt. xix. 12. 


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204 PROTESTANT ARMOUR. 


enjoining it. And, indeed, the words bear not 
any the leaſt relation to the forced celibacy of the 
clergy. Our Saviour ad been ſaying to his di- 
ſciples, V koſcever ſhall put away his wife, ſave for 
the cauſe of fornication, and ſhall marry another, con- 
 milieth adultery; and whoſoever marrieth her that is 
: put away, committeth adultery o: to which the diſci- 
ples anſwer, F the caſe of the man be ſo with hi 
wife, it is not good 10 marry p. To this our Saviour | 


cannct lead a pure ſingle life, but they only whom 
| deed, there are. For, there are ſome eunuchs whitl 


fome eunuchs, which were made eunuchs of men, ani 


ing a chaſte ſingle life] fer the kingdom of - heaven's 


inconveniencies of the married ſtate ; let him li 


preference to a ſingle life, he, however, is far from 


replies, All men cannot receive this fayins „ ſave thi 
to whom it is given q. As if he had ſaid, All men 


Providence has qualified ſo to do. Some ſuch, in- 
vere ſo born from their mother's womb ; and there art 


there be eunuchs, that have made themſelves eunuch 
[that is, have made themſelves as eunuchs by liv- 


fake : that they might be the fitter to ſerve God 
without diſtraction, in the peculiar and more devo- 
tional duties of rein. He that is able to rei 
it, let him receive it r. That is, he that, by th 
ſpecial gift of continency, is enabled to live a chaſte 
ſingle life, may do well to avoid the troubles and 


fogle. — But all chis while, here is no abfolut 


M lat. xix. 9. » Ib. ver, 10. 3 Ib, ver. 1 7 55 Th, ver. 12: 


! 


AGAINST POPISH DELUSION. 205 
prohibition, no direct or poſitive obligation upon 
any one, to abſtain from matrimony. 


Q. 8. Does not St. Paul, i in conformit to our 


| Saviour, repreſent continency, or the being able to 
. WH live chaſte in a ſingle life, as a ſpecial giſt, which 
; is not afforded to every one? 


A, He plainly does, when, ſpeaking on a this ſub- 
: ject, he ſays, I would that all men were even as I 
myſelf, but every man hath his proper gift of Cod, 
one after this manner, and another er that 5 


Qs; 9. Were any of the 0 married 5 
A. Les: St; Peter we know was a . 
man t. Nay, even St. Paul, and all the apoſtles, 
except St. John, are thought to have been mar- 
ried u. Several of the fathers, likewiſe, were mar- 
ried men; as Tertullian, Gregory N azianzen, St, 
Hilary Biſhop of Poictiers, &c. And we find a 
whole cloud of them voting for or acknowledging 
the Jawfulncls of ROO | in the coy w, | 


a7 
-, BiH 


x Q. 10. . whom was | the celibacy of the clergy 
| firſt eſtabliſhed at Rome? 
A. By pope Gregory the ſeventh, alias Hilde- 


#4 Can vii. 7. t Matt. viii. 14. 1 «Ap al 1 Phi- 

| . Clemens Stromat. lib. 7. Excol. Hitt. Eccleſ. lib. 3. 
c. 30. & St. Ambroſ. in 2 Cor. vi 11.  Salvian. de Pro- 
vid. I. 5. Ambroſ. Offic. I. 1. c. ult. Chry ſoſt in E Ipiſt, ad Tit. 

Homil, 2. ESI £ contra Origen, Ke. &c. &e. | 


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206 PROTESTANT ARMOUR. 
brand, who, by the ancient hiſtorians, was termed 


 Anichri N; about the year 1074. 


Q. 11. What was the l of the age, 


| wherein the celibacy of the clergy was firſt eſta- 
bliſhed * * 5 


A. Bellarmine i in his chronology gives i it no very 5 


advantageous one, with reſpect to the biſhops of 
Rome, when he ſays, „ In theſe times, wherein 
the Roman biſhops did degenerate from the 
88 piety of the ancients, the ſecular princes flou- : 


& riſhed in holineſs.” So that we ſee, that the mar- 


nage of . was forbidden by impious Popes. 


. 12. Does not cardinal Cajetan, however, ac- 


knowled ge, that the 8 4 not digolve 
marriage? 


A. He does y: "ond Dan Soto hs that 


it is of the eſſence of the prieſt to 1 _ 2. 


a 13. But, afier all, der che Papilts main- 


tain, that matrimony is a ſacrament, and confers 
grace a, is it not a wonder wy ſhould deny it to 
their prieſts? 


A. It is. But, their pretence is, that they who 


are in holy orders are the temple of God, Sc. and 
that it is a Hameful _ * ſhould ſerve un. 


cleanneſs b. 


* Aventinus Anal. Baiorum. 1 5. : y Cajetan, tom. . 


Ind. 2. * Lab. 7. de Junc. Qu. 4. See the former 
Section. Concil. Lateran Can. 2. Qu. 6. 


* 14. Well, 


AGAINST POPISH DELUSION. 20) 

Q. 14. Well, but is not this blaſpheming their 

pretended ſacrament, and calling that unclean, which, 
yet, by their own confeſſion, God has very muy 
ſanctified . 

— Undoubtedly. And ie is, certainly, not very 5 
conſiſtent to ſuppoſe, that what confers grace ſhould 


be attended with uncleanneſs, or be productive of : 
pollution, 8 


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208 PROTESTANT ARMOUR 


3 * the hazard Cl ſalvation in the church b of Hits, | 


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SECT. Xl 


n "29 : 


R E the dodrines and practices of the church 
of Rome ſuch, as to render the ſalvation of 


its members Precarious * * 


A. Les, i in 2 inſtances 


N 2. Will you be kind enough, without: aggra- 


vating little matters, to mention a few of them ? 


A. I will. And to begin with their doctrines, 


there is, 1. the doctrine of Infallibility, which make 


way for as many errors as they pleaſe to bring in. 


v And, if it be not true, as we have ſeen it is not, 
is of ſo much the more pernicious conſequence to 
Chriſtianity, as the conceit of it confirms thoſe 
who think they have it, in all their other errors; 
and gives them a pretence of aſſuming to them- 
ſelves an authority to impoſe their own fancies and 


mittakes upon the whole Chriſtian world. 2. Their 


doctrine concerning Repentance, which conſiſts in 
confeſſing their fins to the prieſt, and which, if it 
be but accommuied with any degree of contrition, 
does, upon abſolution received from the prieſt, pu 
them into a ſtate of ſalvation ; though they have 
ved the moſt lewd and debauched lives that can 
be imagined: than which nothing can be moe 
plainly deſtructive of a good life. 3. The dodtrin 


of 


AGAINST POPISH DELUSION. 20g 
af Purgatory, or the ſtate of temporal puniſhments 
after this life, from which men may be releaſed 
and tranſlated into heaven by the prayers of the 
living, and the ſacrifices of the maſs. A doctrine 

not only falſe and groundleſs, but tending to make 
men hope for ſalvation upon other terms, and by 
other means than thoſe laid down by Chriſt in his 
goſpel : and even beyond the day of — and the 

8 ſeaſon of ee . 


33 


Q 3. Have they any other doctrines of this kind? 
A. Yes; 4. the doctrine of Tranſubtantiation, 
which, beſide the monſtrous abſurdity of it, tends 
to undermine the very foundation of Chriſtianity | 
itſelf, and to betray us into the act of the, moſt 
unnatural idolatry. 5. The doctrine of depo/ing 
kings in caſe of hereſy, and abſolving their ſubjects 
from their allegiance to them, and thereby involv- 


ing them in the damning fin of wilfu! RxBEL- 
L10Nn, For, this is not a mere ſpeculative doc- 


trine, but has been many a time put in practice 
by the biſhops of Rome, as every one knows WO 
is verſed in hiſtory. They have, beſides theſe, other 
dangerous doctrines ; ſuch as that of Merits, In- 
dnlgences, 8 &c. &c. too tedious to enumerate. 


. 4. Are not the 8 of the church of 
5 Rome as bad as their doctrines? : 
A. Yes; as 1. The celebrating of their 4 vine ſer- 
vice in an unknown tongue, not only contrary to the 
VVT praRtics 


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210 PROTESTANT ARMOUR 


practice of the primitive church and to the great 
end and deſign of religious worſhip, the edification 
of thoſe who are concerned in it; but likewiſe in 
direct contradiction to St. Paul, who has no leſs 


than a whole chapter in confutation of this prac- 


tice, and condemns it as plainly as any thing is 
condemned in the whole Bible. 2. The communion 
in one kind: and that, notwithſtanding that, even 
by their own acknowledgment, our Saviour inſti- 
tated it in 07h kinds; and the primitive church! in- 
ſtituted it in both. 3. The worſhipping of images; 
which practice, in ſpite of all their diſtinctions about 


it, is as point blank againſt the ſecond command- 


ment, as a deliberaie and malicious killing of a 
man is againſt the fixth. 4.7 he worſhipping of the bread | 
and wine in the Euchariſt — out of a falſe perſuaſion 
that they are ſubſtantially changed into the body 


and blood of Chriſt. Which, if it be not true, 


then, by the confeſſion of ſeveral of their own 


Jearned writers, they are guilty of idolatry. 5. 
The worſhip and invecation of angels and ſaints, and 


particularly of the Virgin Mary, which is nothing 
elſe than giving Wake glory to others, &c. &cc. 


Qs. Does not, however, the cafuiftical divinity 
of the church of Rome wear a better alpect? 


A. No. The caſuiſtry of the Papiſts is moſt 


looſe and ſcandalous: witneſs the divinity of the 


Jeſuits which has been ſo dften expoſed to the 


world; oy and of the other orders li: cewiſe, even the 


107 e 


AGAINST POPISH DELUSION. 212 
more ancient of them, who wrote before the order 
of Jeſuits appeared in the world: inſomuch that 
Sir Thomas More his-ſelf, a great zealot for that 


religion, could not help paſſing this ſevere cenſure 
upon the generality of their caſuiſts, that “ their 
great buſineſs ſeemed to be, not to keep men 


e from fin, but to teach them how near to ſin they 


« " wn aware nag without ſinning.“ 


* 6. Vet, do you not allow ; a poſbiliey of = 


ſalvation in the church of Rome? 


A Yes, to thoſe of that communion ks are 


invincibly or excuſably ignorant of the truth ; pro- 


_ vided they endeavour to order their lives and con- 


verſations to the beſt of their knowledge and abi- 


| lities; though not to them who, having the means 


to diſcover their errors, neglect to uſe them, 


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212 PROTESTANT ARMOUR 


FECT. XIV. 


Proteftants alin ſome Papiſts may be ſaved no rea- 
a for bac their — 


| QuesT1ION 1 "7 


NINCE Protaſtants allow that Papiſts may be 
ſaved, and Papiſts deny that Proteſtants can 


be ſaved, is it not ſafeſt to be of the church of : 
8 Rome, in which ſalvation, by the acknowledge. 
: ment of both ſides, is to be had ? 


A. No: this 1s a mere ſophiſtical argument, and 


ſuch as any conſiderate man ſhould be aſhamed to be 
catched by. For, either it is good of itſelf, and ſuſfi- 
"cient to CI a man to relinquiſh the Proteſtant 


religion and to paſs over to the church of Rome, 
without entering into the merits of the cauſe on 


either ſide, and without comparing the doctrines and 
practices of both churches together, or it is not. — 
If it be not ſufficient of itſelf to perſuade a man 


to leave the Proteſtant church, without comparing 
the doctrines on both ſides, then, it is to no pur- 


poſe, and there is nothin g got by it. For if, upon 
| examination, and comparing the doctrines, the one 
appear to be true, the other falſe, this alone is a 
ſufficient inducement to any man to cleave to that 
church wherein the true doctrine is found; and 


then there is no need of this argument. — If! it be 


fſaid that this argument is good in itſelf, without 


the | 


AGAINST POPISH DELUSION. 213 
the examination of the doctrines of both churches; 
this, indeed, ſecms altogether ſtrange and incredi- 
ble; it being, in effect, to ſay, that it is reaſon 
enough for a man to be of any church, whatever 
her doctrines and practices be, if ſhe do but damn 
thoſe who differ from her, and if the church that 
differs from her do but allow a pony ot” ſalva- 
tion in ber communion. : 


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0 2. Is not the principle upon which this ar- 

gument of the Papiſts is built, very weak and pre- 
carious; namely, that whatever different parties | 
agree in, is ſafeſt to be choſen ? 

A. Tes: for the true conſequence of it, when 
urged to the utmoſt, is to perſuade men to forſake 
Chriſtianity, and to make them take up in the 
principles of natural religion, ſince in theſe all 
religions are ſuppoſed to agree. For, if the 
principle be true, and ſignify any thing, it is 
dangerous to embrace any thing wherein the 
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"0. 3. But, does not this bear full as s unfavour- 
able an aſpect on their cauſe · as on ours? 

A. Moſt certainly: 1. according to this prin- 
ple, they are in full as much danger as the Pro- 
tellants, ſince they embrace many things in reli- 


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214 PROTESTANT ARMOUR 


gion, in which numberleſs parties in religion dif. 
agree, | 


5 Q. 4. Can you give any inſtance by which it 


may be clearly ſeen chat the above W con. 
cludes falſe? 


A. Tes. Several! in \ th church of Rows hold 


the perſonal infallibility of the pope, and the law- 
fulneſs of depoling kings for hereſy, to be neceſ- 
ſary articles of faith; and, conſequently, that 
whoever does not believe theſe things cannot be 
ſaved. But a great many Papiſts, though they 4 
5 believe theſe things to be no matters of faith, yet, ; 
they think that thoſe who hold them may be faved; 
and they are generally very favourable towards 
them. — Yet, according to this argument, they 
cought all to be of their opinion 1n theſe points : 


becauſe both ſides are agreed that they that hold 
them may be ſaved bur one ſide poſitively ſays, 


that men cannot be ſaved, if they do not hold 


them. 5 


2. 55 Are there not ſome very 7 groſs ablurdiic 


that follow from this argument? 


A. There are: for, * ſuppoſing it to be valid, 


: it is always ſafeſt to be on the uncharitable ſide: 


and yet, uncharitableneſs is as bad an evidence 


either of a true Chriſtian, or a true church as 


Foflble. 2. If this argument be admitted, then, by 
tis 


AGAINST POPISH DELUSION. 215 
this trick, a man may bring over all the world to 
agree with him in an error, which another does not 
account damnable, whatever it be; provided he do 
but damn all thoſe that do not hold it ; and there 
wants nothing but confidence and uancharitableneſs 
to do this. But, ſurely, it is utterly unreaſonable 


that another man's boldneſs and want of charity, 


| ſhould be an eee, to gain one over to his 
opinion. 


. 6. Is not this argument very unfit to work. 
upon thoſe to whom it is propounded ? 3 

A. It is: for, they either believe we ſay true, 
when we acknowledge ſalvation poſſible in the 
church of Rome, or they do not. — If they think 
we do not ſay true, they have no reaſon to be 
"wh by what we ſay. If they think we do, why 
do they not take in all we fay in this matter 1 
namely, that though it be poſſible for thoſe in the 
communion of the church of Rome to be ſaved, 
yet, it is very hazardous; and that men are al- 
ready | in a ſafe condition in our caurch. And then, 
why ſhould a bare poſſibility, accompanicd with 
infinite and apparent hazard, be an argument to 
"79 man to run into that danger. f 


0a _ 18 it not likewiſe” very improper to be 
urged by thoſe who make uſe of it? : 


A. Undoubtedly : for, half the ſtrength of the 
argument lies! in this, that we : Procgltants acknow- 


ledge | 


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216 PROTESTANT ARMOUR 


ledge it poſſible that a Papiſt may be ſaved. But 
why ſhould they lay any ſtreſs upon this? What 
matter is it what we heretics ſay, who, according 
to them, are ſo damnably miſtaken in all other 
things? Methinks if there were no other reaſons, 
yet, becauſe we ſay it, it ſhould ſeem to them to be 
unlikely to be true. And ſo the thing would be, 
were it not that it ſerves their purpoſe, to allow us 
ſome credit and authority in this matter. 


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DEV 0 not the Papiſts boaſt of the univerſality 


them that profeſs it? 


_ reformed religion, according to the moſt exact cal- 
culations, that have been made by learned men, 


of Of the unvurrſalit of the Þ pile 4 eligion, the nun ors 


of their religion and of the numbers of | 


Was: : but, r. if numbers be neceſſary to 
prove the truth and goodneſs of any religion, ours, 
upon enquiry, will not be found ſo inconſiderable 
as our adverſaries would make it: thoſe of the 


being not much unequal to thoſe of the Romiſh 

derfianſion, But then, 2. if we take in the ancient 

Chriſtian church, whoſe faith was the ſame as ours; 
. 5 and 


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218 PROTESTANT ARMOUR 


and other Chriſtian churches; at this day, which 
altogether are vaſtly greater than the Roman church, 
and which agree with us; ſeveral of them in very 
conſiderable doctrines and practices in diſpute be- 
| tween us and the church of Rome, and all of 
them in diſclaiming that fundamental point of the 
| Roman religion, od ſum of Chriſtianity, as Bellar- 
mine calls it, I mean the ſupremacy of the biſhop of 
: Rome, over all Chriſtians and churches in the 
world; then the numbers on our- fide will be much . 
5 . a on n theirs, | 1 


> ly 


0 2. But, 3 we | ſtand upon this advantag 
with them: 
A. No: for, ſuppoſing we were by mork the 

By fewer, ſo has the true church of God often been, 
vVithout the leaſt prejudice to the truth of its reli 
gion. Witneſs the church in Abraham's time, 
: which, for aught we know, was confined to one 
family, and one ſmall kingdom, that of Melchi- 
ſedec king of Salem. Witneſs the church i in Moſes's 
days, confined to one people wandering i in the wil- 
derneſs: in Elijah's time, when, beſides the two 
tribes that worſhipped at Jeruſalem, there were, in 

| the other ten, but ſeyen thouſand that had not 
0 bowed their knee to Baal. And, above all, in our 
5 Saviour' 8 time, when the whole Chriſtian church 
conſiſted but of twelve apoſtles, ſeventy diſciples 
and fome few followers beſide. 


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caſe? ? 


AGAINST POPISH DELUSION. 219 
Q. 3. So, then, the truth of a religion is not to 


be eſtimated, and carried by a majority of votes? 


A. Certainly not: for, if multitude be an argu- 


ment that men are in the right, in vain has the 
Scripture | faid, Thou ſhalt not follow a multitude to 
do evil. For, if this argument be of any force, the 
greater number never go wrong. Nay, and the 


ſame reaſon would induce us to turn Mahometans, 


or rather heathens, ſince the former are more in 
number, and the latter abundantly more nume- 
' rous than all the ſeveral Chriſtians ot every de- 
nomination put together. 


* 4. Do not the Papiſts boaſt likewiſe of the 


antiquity of their religion? 


A. Yes: but this is not always a certain x N 
of the true religion. For, ſurely, there was a time 


when Chr iſtianity began, and was a new profeſſion ; PR 


and then, both Judaiſm and Paganiſm had cer- 
_— the advantage of it, in this point of anti- 


quity. 


7-1 4. What, then, 3 is the proper queſtion in \ this 
A. The proper queſtion * which i is che true, 


antient Chriſtian faith, that of che church of Rome, 
or ours! 3 


Q 6. But 45 not the church of Rome vaunt 
herſelf that ſhe has, in all ages, been the true vi- 


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220 PROTESTANT ARMOUR. 
ſible cwurch of Chriſt, free from all errors in doc- 
trine and corruptions in practice; and that from 
the age of Chriſt and his apoſtles, ſhe has always 


profeſſed the ſame doctrines and practices, which 
ſhe does at this day * $ 


F. Yes. — But, 855 ſhameleſs is 3 is, let their 


own pope Gelaſius ſay ; who expreſsly denies, that 
in the euchariſt there is any ſubſtantial change of 
the bread and wine into the body and blood of 
Chriſt. And whether this was always an article of 
their faith, and neceſſarily to be believed by all 

__ Chriſtians, let Scotus, and ſeveral other ſchoolmen 
and learned writers declare. Was Purgatory always 
believed in the Roman church, as it is now defined 

- by the council of Trent? Let ſeveral of their 
5 learned men ſpeak. In what father, in what 
” council before that of Trent, do they find Chriſt 
to have inſtituted juſt ſeven ſacraments, neither more 
nor leſs ? And, for practices in their religion, 

25 they Wei will not ſay, that, in the ancient 
Chriſtian church, the ſcriptures were withheld from 
the people, and locked up in an unknown tongue; 


and, that the public ſervice of God, the prayers 
and leſſons, were read, and the ſacraments admini- 


ſired, in an unknown tongue; and that the ſacra- 
ment of the Lord's Supper was given to the peo · 
55 ouly in one kind. Where do they find in holy 


ripture, or in the dofrine and practice of the an- 
tient Cbriſtian church, any command or example 
for the worſhip of images, for che invocation ot 


8 
i 1 1.9 


AGAINST. POPISH DELUSION. 221 


With what face, then, can it be ſaid, that the 


ſaints and angels and the bleſſed Virgin, which do 
now make a great part of their religion. Nay, is 
not the doctrine of the Scriptures, and of the an- 
cient fathers plainly againſt all theſe practices? 


church of Rome has made a conſtant viſible pro- 


feſſion of the ſame faith and practice, in all ages, 
from the time of Chriſt and his apoſtles? Indeed, 
"It; has been ſo far otherwiſe, that were the primi- 
tive church of Rome to viſit the earth again, and 
| ſee the alterations and corruptions of the , preſent 
© church of Rome, ſhe would be ſo far from owning = 
it to be the ſame as ſhe formerly was, that it would 
require ſome time, and coſt her ſome pains to diſco- 
ver any reſemblance between what the church of | 
£ Rome now is, and what ſhe once was. 


3k 7. But, is not a great part a the Romm 


faith the ſame as ours; namely, the articles of the 


Ahpoſtles Creed, as explained by the four firſt. . 
: ral councils? 
A. Yes. Theſe articles make up « our V whole faith 
ſo far as concerns matter of mere ſimple belief, 
that are of abſolute neceſſity to ſalvation. And thus 
far, our faith and theirs of the Roman church are 
undoubtedly of equal authority ; that 1 is, as ancient 
as 9 itſclf. 


| berween 1 us * F 


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Q. 8. What, then, are the matters in difference 5 


A. The 5 


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n PROTESTANT ARMOUR 
A. The pri incipal matters in diſpute, are the 
twelve new articles of the creed of pope Pius the 
fourth, concerning the Sacrifice of the Maſs, Tran- 


| Jubſtantiation, the Communion is one * 3 
"ww Sc. 5 5 


. 9 9. What are the negative articles ef our 
ich! 5 
. A. The negative articles of the Proteſtant tek 

gion are thoſe which are held by us, in oppoſition 
to the errors and corruptions of the Romiſh faith. 
Theſe are, by accident become a part of our faith I 
and rehgion, occaſioned by their errors; as the 

renouncing of the doctrines of Arianiſm became 

part of the Catholic e after the riſe of that > 
b hereſy, 


* 


amm - $a 


S E CT. u. 
of the e pretended _ 4 the Proteſtant regen, 


Qvrsriox 1. bo 
Ns) not the Papiſts 5 to the novelty of the 
' Proteſtant religion? 
"© They do, but without any manner of reaſon: 


a in fact, it is zbejr religion which is moſt truly 
liable to that cane. oy 


WET How ? à—- 1 
A. "IE: plainly, For, the church of Rome 
having, as has been already ſhewn, innovated in 

the Chriſtian religion, and made ſeveral additions _ 


© it, and greatly corrupted 1 it, both in the doctrines 


and precepts of it ; theſe additions and corruptions . 
are their religion, as diſtinguiſhed from ours. And 
as to the negative articles of our religion ſpoken 
of in the former ſection, they are, as was before 
obſerved, mere accidental parts of it, and contain no 
new matter of faith : but are only vindications of 
the true ancient doctrine of the goſpel, againſt the 
errors and corruptions brought in by the church 
of Rome; by which we profeſs to defend, uphold, 


and maintain the original and true catholic faith, 
: which was once delivered to the ſaints. 


a 3. . then, in ; thor, is the true ſtat of : 
the caſe between us? 


A. The 


224 PROTESTANT ARMOUR © 


A. The true ſtate of the caſe is this, that we 

Z have rejected the novelties and corruptions of the 
church of Rome: and that our rejection of theſe, 
is our reformation. Now, this reformation of ours, 
We readily grant (if it will do them 925 good) not 
to be ſo ancient as their corruptions; all reforma- 
tion neceſſarily ſuppoſing — and errors to 
have been before . 


1 4. What, therefore, may we dy anſwer o 

Sh that famous queſtion of the Papiſts, Where was 
your religion before Luther? _ 
A. We may anſwer, that, as to the pure and 

5 genuine doctrines of it, it was, where i it is now, in 
the Bible. And, as to the belief and practice of it, 
it was wherever Chriſtianity was; in ſome places 
more pure, in others more corrupted: but eſpeci- 
ally in theſe weſtern parts of Chriſtendom, over- | 
grown, for ſeveral ages, with manifold errors and 
cCorruptions, which the reformation hath happily 
cut off, and caſt away. 


'Q 5. Does it not follow from hence, chat, 
5 though our reformation was as late as Lows,” our 
religion is as ancient as Chriſtianity ? ? 
A, Ves: 20 for, when the additions which the 
church of Rome has made to the ancient Chriſtian 
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AGAINST POPISH DELUSION. 225 


. And this they cannot deny to be, every tittle of 
op the ancient Chriſtianity, 


W * Might not the ancient iHolatets of the 
. world have put the like queſtion to the Jews; ; 


: namely, Where was your religion before Abraham? 
. They might: and the anſwer muſt have been 
| the very ſame, in ſubſtance, as that which we now 
give to the Papiſts : namely, that, for many ages, 
the worſhip of the one true God had been corrupted, 
| and the worſhip of idols had prevailed in a great 
part of the world — that Abraham was raiſed up 
by God, to reform religion, and to reduce the wor- 
ſhip of God to its firſt inſtitution; in the doing 
whereof he neceſſarily ſeparated himſelf and his fa- 
mily from the communion of thoſe. So that, though 
the reformation which Abraham began was new, 


yet his religion was. truly ancient; as old as that 
of Enoch and Adam. 


Q. 7. | Dees not the objection of novelty lie 
againſt all reformation whatever, tho” ever fo neceſ- 
| ky; and tho' things be ever ſo much amiſs ? 
It does: for, to make novelty an objettion, " 
in 5 caſe before us, is, in effect, to ſay, that if 
things be once bad, they muſt never be better, but 
8 muſt always remain as they are : for, they cannot 
be better without being reformed ; ; and a reforma- 
tion muſt begin at ſome. time, and” whenever it 

begins, it is certainly new. 3 


„„ a W 


5 points, have agreed with them, and diſagreed from 


6 man, whom they can prove to have agreed with 


226 PROTESTANT ARMOUR 


Q. 8. Was there any viſible church before Lu- 
ther, diſagreeing with the Roman church? 
A. Yes. Before Luther, there were many viſi- 

ble churches, i in many things, diſagreeing from the 
Roman *. Not that the whole catholic church 

diſagreed from her, becauſe ſhe herſelf was part of 
the whole, though much corrupted. And to un- 
dertake to name a catholic church diſagreeing 
| from her, is to make her no part of it, which we 
do not, and | need not pretend. 7 


4h cave any neceſſty v we mould ſhew any 
viſible charch before _ agreeing with the 
| Proteflants in all points? 

A. By no means: and it will be time enough to 
do this, when the Papiſts ſhall either prove it ne · 
ceſſary to be done; or, when they ſhall produce a 
perpetual ſucceſſion of profeſſors, which, in all 


them i in nothing. 


Q. 10. But this, I ſuppoſe, they cannot do ? Tn 
A. No: fo far from it, that, in the next age 
after the apoſtles, they will never be able to name 


them in all things; z nay (if they ſpeak of ſuch 
whoſe works are extant and unqueſtioned) whom 
we cannot prove to have diſagreed with them in 
many things. 

- -.* See Part ü. Sed. 9 Auf w Qu. 9 


2 11. Is 


1s 


AGAINST POPISH DELUSION. 227 
Q. 11. Is it not, moreover, ſenſeleſs and ab- 


ſurd, in them, to require us to name a viſible 
church, before Luther, agreeing with Proteſtants, | 
in all points? 


A. It is: for, ſince it appears, by this very chal- 


lenge, that they look upon Luther as the author 
of the Reformation, to require us to name a 
church before Luther, which in all things agreed 8 
| with Proteſtants, is, in effect, to require us to 
ſhew, where — Reformation Was, before f it began 
to ' be. e 


2 113. Is it not equally impertinent in them ta 


demand of us to ſhew them a viſible church from | 


the time of Chriſt and his apoſtles, that has always 


oppoſed the church of Rome, in thoſe points of 
doctrine and practice which we object to them? 


A. Yes: nothing can be more impertinent than 
this demand; when they know, that in all theſe 
points we charge them with innovations in matters 
of faith and practice; and fay, that thoſe things 
came in by degrees, ſeveral ages after the apoſtles 5 
time, ſome ſooner ſome later; as not only may be, | 
but has already been repeatedly made good by us. 
Would they then have us ſhew them a viſible 
church that oppoſed theſe errors and corruptions 
in their church, before ever they appeared? This 
we do not pretend to ſhew. — But, ſuppoſing they 
had not been at all oppoſed, when they appeared, 
dor for a long time after, not till the Reformation ; 


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them. 


223 PROTESTANT ARMOUR 


ſhan doctrine, and contrary to the holy Scriptures, 
and to the faith and practice of the primitive 


church, there is no preſcription againſt truth. It 
is never too late, for any church, to reject thoſe 


errors and corruptions, and to reform itſelf from 


AGAINST POPISH DELUSION. 229 


SECT. ll. 
7. be je faith of Proteſtants not to be allot to vy the 
Papiſis for reying on JAWS and uncertain 


Gurs rien I, 


TAVE the Papiſts any right. to ae, that 
11 the faith of Proteſtants relies upon {all:ble 
| and uncertain grounds 5 „„ 

- Bs: By no means; as they cheirſelves make the 
ſalvation of their people to depend upon many 
more, and much greater uncertainties. Thus, for 
inſtance, the al ation of many milſions, according 
to them, depends upon their having the ſacrament 
. of Penance truly adminiſtred unto them. This, 
again, upon the miniſter's being a true prieſt. But, 
that ſuch or ſuch a man is a prieſt, not his ſelf, 
much leſs any other can have any poſſible cer- 

; tainty; as it depends upon a great many contin- 
gent and uncertain ſuppoſitions. He that will be 
certain of it, muſt undertake to know for certain 
many things, which, et, it is not poſi ble tor him 
to know, 


-Q. 2. What are thoſe things | Po . 
A. Theſe which follow: 1. FO the perſon 
was baptized with due matter : „wich due form 
of words, which he cannot 1 unleſs he were 
both preſear and attentive. 3. That he was bap- 

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230 FROTEST ANT ARMOUR 


tized with due intention: which implies the mini- 
ſter of his baptiſm was not a ſecret Jew, nor 
Moor, nor an Atheiſt; in which caſe, believing 
the ſacrament to be nothing, he could intend to 
give nothing. 4. That he believed the Trinity, 
without which, according to them, he could not 
be capable of intention. 5. That he was neither 
drunk, nor diſtracted at the adminiſtration of the 
fſacrament: nor, 6. out of negligence or malice, 
omitted his intention, or intended the very reverſe 
No of what he ovghe. 


Que. | Muſt he not, likewiſe, undertake to know, 


7. that the biſhop which ordained him prieſt, or- 
dained him completely with due matter, form, and 
intention; and, conſequently, 8. that be again was ” 
; neither Jew, nor Moor, nor Atheiſt ; nor liable to 
1 any ſuch exception, as is inconſiſtent with due in- 

terition in — the pretended ſacrament of Or- E 


| ders! 2 


A. Yes. And, 9. FR muſt undertake to know _ 


alſo, that the biſhop who made him prieſt was a 
Prieſt his-ſelf; for their rule is — Nothing gives 
what it bas not. And, conſequently, that there was 
again none of the former nullities in his baptiſm, 
: which might make him incapable of ordination — 
ror any iovalidiry i in his ordination : but, again, a 
true prieſt to ordain him, the requiſite matter and | 

| form, and due intention all concurring, 


S Med 


AGAINST POPISH DELUSION. 231 


2. 4. Muſt he not, likewiſe, know the ſame of 

him that made him prieſt, and of him that made 

him prieſt, even till he comes to the od foun- 
tain of prieſthood ? 

A. Undoubtedly : for, take any one in the whole 
train and ſucceſſion of ordainers, and ſuppoſe him, 
by reaſon of any defect, not a true prieſt; 3 : 
. according to their doctrine, he could not give a 

true but only a ſuppoſed prieſthood : and they that 
receive it of him, and again they who derive it 
from them, can give no better than they receive. 

5 Receiving nothing but a name and ſhadow, they 
can give nothing but a name and ſhadow : and ſo on 

from age to age, from — to generation. 


1 5. Are there any other inſtances wherein the | 
church of Rome makes the faith and falvation of 
dhe people depend upon uncertainties ? _ 
A. Yes: for, 1. ſhe makes the Gran of i in- ? 
fants depend on baptiſm, which is a caſual thing; 
and in the power of man to confer or not confer. 
2. She makes the real preſence in the ſacrament 
depend upon the caſualties of the conſecrator's 
prieſthood and intention; and yet commands men 
to believe, for certain, that he is corporeally pre- 
ſent, and to adore the ſacramental bread; thereby 
expoſing them to the danger of . and, con- 
quently of damnation, 


Q. 6. But do not the Papiſts fay, U that their Faith 


relies upon > ir church's infallibility? 3 
Aa; They 


232 PROTESTANT ARMOUR. 


A. They do: but (not to repeat what has been 
already mentioned concerning the pretended infalli- 
bility of the church of Rome) when they are preſſed 
home upon that ſubject they pretend not to believe 

that dess is any church infallible, and that theirs 
is it, upon any other than prudential motives. Now, 


dependance upon prudential motives they confeſs to 
I be obnoxious to a Fa of erring. 


-Q: 7 "Dars not, then, the faith of Papiſts TRY - 


relies upon the church alone, depend on a manifelt 
uncertainty? 


A. Is does: and what © makes this the more ap- 
parent 1s, that the doctrine of their church is deli- 
livered to moſt of them by their parith prieſts, Who 
for the moſt part, ſure, are men, and not angels; 3 
in whom nothing is more certain, than a moſt cer- 
tain poſſib! lity of erring. So that, upon the whole, 1 
it is plain, that truth, faith, ſalv ation and all, 


muſt, among them, rely upon very fallible and 
uncerta: n grounds, 


-@- 8. What do vou conclude from hs} 2 
A. I conclude, not only that the Papiſts have no 
reaſon to object to us, the fallibility and uncer- 
tainty of our fa! th, ſcring that among hem, rather 
than among zs, truth, faith, ſalvation and all, 5 60 
upon fallible and extremely Uncertain grounds. 


8 E CI 


AGAINST POPISH DELUSION, 233 


SECT. IV. 


_— Protelnt juſtified in ſedarating from (be church of 
5 — and how far they do jo, Sc. 


QuisrIONn 1. 


As it lavefol for Luther, or any of the other 
Reformers, which were but private men, to 

ſtand alone in oppoſition to the church of Rome? 
A. Yes: for a man may and ought to ſtand 5 
: Acne! in the profeſſion and practice of the true re- 


ligion, though all the world v were to differ from uy 
him. | | | | 


j 


<<: . But, does it ſeem modeſt for a man to 

| ſet up his own private Judgment agzinſt the gene- 

ral ſuffrage and vote? 

A. In matters of an indifferent nature which 
God has neither commanded nor forbidden, ſuch | 
as are many of the circumſtances and ceremonies 
of God's worſhip, a man ſhould not be ſingular, 
much leſs ſtiff and immoveable in his fiagularity : 

i and, in things doubtful or obſcure, a man ſhould 
not be over confident of his own judgment, and 

inſiſt peremptorily upon it, againſt the general opi- 

nion. But, in things that are plain and evident, 

either from eee or reaſon, it is neither im- 
modeſty, nor a culpable ſingularity, for a man to 

ſtand alone in defence of the truth. Becaule, in 

2 „ ſuch 


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234 ' PROTESTANT ARMOUR 


ſuch a caſe, a man does not oppoſe his own ſingle 
and private judgment to the judgment of many, 
but the common reaſon of mankind and the Judg- ; 
ment of God r declared in his word. 


2. 3c bs it not more e prudent for private . veins 


to err with the church or ſociety of Chriſtians to 
which they belong g, than to be pertinacious in thei | 


own opinions? 
A. It may, in ſome caſes, be pardonable, to be 


| led into miſtake by the authority of thoſe to whoſe 
| judgment and inſtruction we ought to pay a great 
deference and ſubmiſſion ; provided always it be in 
things which are not plain and nece ſſary: Net, 
fately, it can never be prudent to err with any num- 
ber, how great ſoever, in matters of religion, which 
are of ant. navy for numbers ſake. But, to 
comply with the known errors and corruptions of 
any church whatſoever, is certainly damnable. 


Q. 4. Are not men, however, ſooner to be ex- 


cuſed in following the church to which they belong, 
than any particular man or ſe&? 


A. Yes; if tne matter be doubtful, and eſpe- : 


5 cially if the probabil ties be equal, or nearly equal 

on both ſides: but, if the error be groſs and 

palpable, it will be no excuſe to have followed 
any number of men, or any church whatſoever. 


For, here, the competition is not between men 


and men, but between God and men: and, in this 


caſe, I 


AGAINST POPISH DELUSION. 235 


caſe, we muſt forſake all men to follow God and 


his truth. 


E 5 Vet as, on the one hand, there may be dan- 


ger in following the belief of a particular church; 
ſo, on the otter hand, is there not great danger of 
ſchiſm, in forſa aking the external communion of 


that church, upon F of « errors and corrup- 
tions? 5 


A. There is. But, where great errors and cor- 


ruptions are not only pretended, but are real and 
evident; and where our compl: ance with thoſe 
errors and corruptions is made a neceſſary condi- 
tion of our external communion with that church, 
in that caſe, the guilt of ſchiſm, how great a crime 
ſoe ever it be, does not fall upon thats who forſake 
| the communion of that church, but upon thoſe 
Who drive them out of it by the finful conditions 
: they impoſe upon them. 


Q 6, Is not this exactly the caſe between us and 


: the church of Rome ? 


A. Itis: for all that v we forſake in the 3 a 
of Rome, is only the belief and practice and pro- 
ſeſſion of her errors. And, hereupon ſhe caſts us 


out of her communion. 80 that, however Luther 


or We, may have the credit of the N eformation, 
it is the church of Rome alone, which has the 


blame of the ſchiſm, and 1s anſwerable for che guilt 
0 it. 


H b * Q. 7. What, 


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236 PROTESTANT ARMOUR 


Q. 7. What, then, would you join with the 


church of Rome, were ſhe not to impoſe the be- 


lief, practice, and profeſſion of her errors upon men, 
as the terms of her communion * ? 


A. Moſt willingly : for, as was obſerved, in 


anſwer to the former queſtion, we do not renounce 
her communion totally and abſalutely, but only ſo 


far as concerns the belief, ne, and profelion I 
of her errors. 2; 


Qs. But * mall ſhe be aſſured of the * 


. cerity of this declaration, and, that it is not a mere 


pretence, to evade the odious 1 imputation of ſchiſ⸗ 
matical ſeparation? 


A. The trial of this would be, for the church | 


of Rome to propoſe ſome form of worſhipping ; 
God, taken wholly out of Scripture : and herein, 
if we refuſe to join with her, then, and not till 


then, may ſhe juſtly ſay, we have utterly and ab- 
folutely abandoned her communion. 


Q 9. 15 there any lkelihood of her doing this? 
A. Not in the leaſt. Nor is there any probabi- 


lity that the differences between us and the Papiſts 


ſhould ever be made up. And, indeed, our re- 


union with them is, not only impracticable, but, 
undeſirable, unleſs they renounce their principles. 


They cannot come over to us, becauſe they think 


they are infallible ; and we cannot paſs over to 


them, becauſe we know they are deceived. We 
muſt 


AGAINST POPISH DELUSION. 237 
muſt not only renounce the Scriptures, but, our 


reaſon and our ſenſes, to be of their mind, — We 


cannot communicate with them in the Euchariſt, 


becauſe they have taken away one half of it, which 
is as plainly Inſtitutes and commanded as the other 
i part which is left. — We cannot worſhip the Vir- 
gin Mary and other ſaints, much leſs bow down to 
their images, becauſe we are required in Scripture 
to worſhip the Lord our God, and him only; and 
” are e forbidden to make any image to bow down to 
In a word, we cannot unite with them as we 
— becauſe that ſeveral of their articles of faith _ 
are ſuch, as no reaſonable credulity can ſwallow, 
and ſeveral of their practices ſuch, as no pry can 


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238 PROTESTANT ARMOUR 


SRC, V. 


of the advantages of the Provitent religion above 
that Y the church of Rome. 


Cp | Quzrarion L 
THAT advantages has the Proteſtant roll 
gion above that of the church of Rome? 
. Many, great, and obvious ones. For, 1. 
The Proteſtant religion agrees perfectly with the 
Scriptures; and all points both of belief and prac- 
. tice, eſteemed by us neceſſary to ſalvation, are there 
contained, our enemies theirſelves being judges. 2. 
We believe nothing, as neceſſary to ſalvation, but 
what has been ended in all ages to be Chriſtian _ 
doctrine; and is acknowledged ſo o be by the 
church of Rome herſelf. 3. There is nothing ; 
wanting in our church and religion, whether in mat- 
ter of faith or practice, which, either the Scripture 
makes neceſſary to ſalvation, or, was ſo eſteemed 
by the Chriſtian church for the firſt five hundred 
years after Chriſt, 4. Our religion is not only 
free from all idolatrous worſhip, but even from al! 
reaſonable ſuſpicion or probable charge of any 
ſuch thing. 5. Our religion is not encumbered 1 
with ſuch an endleſs number of ſuperſtitions and 
troubleſ ome obſervances as that of the church of 
Kome. 6, Our religion is evidentiy mare 1575 


AGAINST POPISH DELUSION. 239 


table to all who differ from us; and particularly 
to thoſe, who, by their uncharitableneſs to us, have 
done as much as poſſible to diſcharge and damp 
our charity towards them. e 


1 2. Does our elle ion claſh and PPS To with 
any of the great Doral duties to which all man- 
kind ſtand obliged by the law and light of na- 

ture; ſuch. as fidelity, mercy, ruth, and the | 


= | like: . 


with fire and ſword: no ſuch thing as equivoca- 


tion or mental reſervation, nor any other artificial 
way of falſchood, is either taught or maintained, 


: either by the doctrine or caſuiſts of our church. 


8. Our religion and all the doctrines of it are per- 
bi; fectly conſiſtent with the peace of civil govern- 
ment, and the welfare of ſociety. We neither 
_ exempt the clergy from ſubjection to the civil 
powers; nor abſolve ſubjects, upon any pretence 
whatſoever from their allegiance to their princes. 
9. The doctrines of our religion are perfectly free 
from all ſuſpicion of worldly intereſt and deſign; 
whereas the greateſt part of the erroneous doctrines 
with which the church of Rome i 1s chargeable, are 
plainly calculated to promote che ends of vorkdly 


W greatneſs and dominion, 


-Q. 3. Has 


A. No. For, 7. our religion does not teach 
men to break faith with heretics or infidels; nor 
to deſtroy and extirpate thoſe who differ from us, 


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240 PROTESTANT ARMOUR 


Q. 3. Has not our religion likewiſe ſeveral other . 
remarkable advantages ? 5 
A. Yes: for, 10. it does not decline wal and 
examination; whereas the religion of the church 
of Rome is ſhy of having her doctrines examined, 
and her practices brought to open light. 11. Our 
religion teaches us to perſuade men by humane and 
Chriſtian ways, ſuch as our Saviour and his apo- 
ſtles uſed, by urging arguments fetched from ano- 
ther world, and the promiſe of eternal life, but 
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and practice, to follow the true, ancient, and un- 
doubted rule of Chriſtianity, the word of God, in 
the holy Scriptures : but the church of Rome, for 
the maintenance of her errors and corruptions, 
has been forced to deviſe a new and fallacious | 
rule, viz. 1 unwritten tradition, never owned by the 
: primitive church, nor by the ancient fathers, and 
councils of it. 13. The doctrines and practices : 
in difference betwixt us and the church of Rome 
are either contrary to the holy Scripture, | or deſti- 
= tute of the warrant or authority of it; and are 
: plain additions to the ancient Chriſtianity, and er- 
dent . of it. 


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AGAINST POPISH DELUSION. 241 


A. Undoubtedly : for, 1. It is certainly lawful 
to read the Scriptures, and to permit the people to 
uſe them, in a known tongue; otherwiſe we muſt 
condemn the apoſtles, and the primitive Chriſtians, 
for allowing this liberty. 2. It is certainly lawful 

to have the public prayers, and ſervice of God, 
ceͤlebrated in a language which all that join in it 
can underſtand, for the ſame reaſon. 3. It is 

7 certainly lawful to adminiſter the ſacrament of the 

Lord's Supper to the people in Both kinds; other- 
wiſe the Chriſtian church would not have done ſo 
for a thouſand years together, after our Saviour. 

4. lt is certainly lawful not to picture the Trinity, | 
not to bow down to pictures and images, not to 
pray to ſaints and angels, not to Pronibit certain 
orders of men from marrying, &c. &c. But now, 

5 on the other hand, if the Papiſts be miſtaken in 

585 theſe matters, as we can demonſtrate, from Scrip- ; 
ture, that they are; the danger is infinitely great 
on their ſide : for then they plainly condemn what 

the Holy Ghoſt allows; they oppoſe the inſtitution. 

of Chriſt, and run counter to the commands of | 

: God. Cs 


Q. 3. So then, allowing the above particulars 
to be only queſtionable (as being ſuch, as wy 


cannot prove there is any neceſſity for doing, 


without having recourſe to the authority of Hel” 


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PROTESTANT ARMOUR = 
between us) yet, ſtill, our way is much more eli- 
ſafeſt way for avoiding damnation, 


242 
gible ? 


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AGAINST POPISH DELUSION. 243 


Of the religion of Proteſtants in the firit and proper 
notion of it, and of the wiſdom of their choice. 


, Qursriox : 
7 HAT do you underſtand by the religion 
of Proteſtants? 
Os By the religion of Ka, in the ſtrict 


and proper notion of it, I do not underſtand the | 


doctrines of Luther and Calvin, &c. or the con- 
feſſion or articles of this or that particular church; 
but that wherein they all agree: and which they 
all ſubſcribe with the greateſt harmony, as a perfect 
rule of their faith and — — and chat is the 
BipLE, = 


1 Q. 2 2. Do you, SIG as a Proeſtant, believe ; 
nothing elle than the Bible? 

A. I fay no ſuch matter: but this I fay, that 

| whatever I believe beſide i it, and the plain, irrefra- 


| gable, and indubitable conſequences of it, I hold | 


only as matter of opinion; but not as matter of 
faith and religion. * | . 


* 3. But why! is the Bible the only ond to i 


1 go upon, when there are ſo many councils and 


x fathers, which pay be enquired of! ? 


34 -- A. Be- 


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of one age againſt the church of 
traditionary interpretations of ana pretended, 
but few or none to be found. 


1 PROTESTANT ARMOUR 
A Becauſe it is the only rock, on which. men 


may ſecurely build their faith: whereas all be- 
fide is precarious and uncertain, There are popes 
againſt popes, councils againſt councils ; ſome fa- 

thers againſt others, and the ſame fathers agaiuſt 
chemſelves; a conſent of fathers of one age againſt 


a conſent of fathers of another "gy the church 
another age ; 


1 4. Can any tradition, except of Scripture, 


derive itſelf from the fountain head ? 


A. No: every other tradition may be plainly 5 


proved either to have been brought in, in ſuch an 
age alte Chriſt; or that, in ſuch an age, it was 


: not in. 


we + 5. 80 then the entire religion of Proteſtants 


3 actually no more than this — to believe the 
Scripture to be God's word, to endeavour to find 
out the true ſenſe of it, and to live according to 


5 it? 


. That i is the whole of i it. 


. 6. Is not the . of Proteſtants, as thus 


deſcribed, the wiſeſt 8 we can make? 


A. Ves, it is certainly the wiſeſt, becauſe it is 


the moſt eligible, and the fitteſt to be choſen; 
being the ſureſt way to ſalvation. For, the 88 


ture 


AGAINST POPISH DELUSION. 245 
ture being all true, we are ſecured by believing 
nothing elſe, as matter of faith, that we ſhall be- 
lieve no falſchood as matter of faith, And, if wWe 
miſtake the ſenſe of Scripture, yet are we ſecured 
eon any danger thereby: becauſe, endeav ouring 


10 find the true ſenſe of it, we cannot but hold } 


our error without pertinacy, and be ready to for- 
ſake it, when a more probable ſenſe ſhall appear 
to us. And, then, all neceſſary truth being ſer 
down in Scripture, we are certain, by believiog | 
Scripture, to believe all neceſſary truth: and he 
that does ſo, if his life be anſwerable to his faich, 
cannot t fail of ſalvation. 8 


Q 7. | May not, likewiſe, all chat can be pre- 
| tended to gain the church of Rome the credit of a 
guide, be truly ſaid for the Scripture ? | 
- A. Yo, ad much more. F or, Is the church 4 
of Rome ancient? The Scripture is more ſo. Is 
it a means to keep men at unity? So is the Scrip- 
ture to keep thoſe that believe it, and will obey it, 
in the unity of belief, in matters neceſſary and very 
| profitable; and in unity of charity, in points un- 
neceſſary. Is the church of Rome univerſal for 
time and place: ? The Scripture i is more ſo: for all 
Chriſtians in the world, who deſerve the name of 
5 Chriſtians, do now, and always have believed the 
Scripture to be the word of God; ſo much of it, : 
at leaſt, as contains all things neceſſary ; whereas 
they are only the Romaniſts who fay that theirs is 
1 „ che 


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246 {PROTESTANT ARMOUR 


the true church of God, and all 1 Chriſtians beſide 
them deny it it. 


2. 8. Following the Scripture, do we not fol- 
low that by which Papiſts pretend to prove the in- 
fallibility of their church, for which infallibility, 
were it not for Scripture, they could have no pre- 
tence for it, nor we any idea of it? 
A. Yes; — And what ! is remarkable, is, that by | 
5 their pretending to prove the infallibility of their 

church from Scripture, they tacitly confeſs them 
ſelves ſurer of the truth of Scripture, than of their 
church's authority. For, we muſt always be ſurer 
of the proof than of the thing ; proved, otherwiſe | i 

is no Proof. 5 


2.9. F ollowing the Scripture, do we not follow 
that which muſt be true, if their church be true, | 
ſince their church gives atteſtation to it? 
A. Certainly 1 if we follow their church, 
we muſ follow that which, though the Scripture 
be true, may be falſe; nay, which, if the Scripture 
be true, muſt be falſe: becauſe the e telli | 
: fies againſt i it. 8 


10. Have we not God's expreſs warrant and 

oy command to follow the Scripture ? 2 

„ have; and no colour of any prohibition 

| bur, to believe the church of Rome infallible, we 

have no command at all; much leſs an expre/s 
. command 


AGAINST POPISH DELUSION. 247 


command. N ay, we have reaſon to fear, that we 


are prohibited ſo to do, when we are told, to call 


no man maſter upon earth a. 


. II, In following the dived of Rome muſt 


we not hold mw things, not only above reaſon, 


but againſt it? 


A. We muſt, Whereas in "PIRORS 1 f 
* ſhall believe many myſteries, but no impoſſi- 0 
bilities; many things above reaſon, but nothing 
againſt it; many things which had they not been 


revealed, reaſon could never have diſcovered; but 
nothing which by true reaſon may be confuted: 


many things which reaſon cannot comprehend how 


they can be, but nothing which reaſon can compre- 
hend that it cannot be. Nay, we ſhall believe no- 


thing, which reaſon will not convince us that we 
ought to believe. For, reaſon will convince any 


man, if he be not of a perverſe mind, that the 


. Scripture. is the word of God : and then, no rea- 
fon can be greater than this - — God lays ſo, there- 


fore it is true. 


Qi 12. 10 following a ek of Rome, als 5 
5 we not hold many things, which to any man's judg- 


ment, that will give himſelf liberty to uſe his judg- 


ment, will ſeem much more plainly: contradicted 
|: by Scripture, than the infallibilicy of nar church | is 


= confirmed by it? 


2 Matt. xxiii, 8, 9„ 1 10. 


A. Yes. 


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248 PROTESTANT ARMOUR 
A. Yes. And, conſequently, muſt be ſo fooliſh 


as to believe the church of Rome exempted from 
error, upon 1% evidence, rather than ſubject to 
the common condition of mankind, upon greater 


evidence. Whereas, if we take Scripture for our 


guide, we ſhall not need t to do any ering ſo unrea- 
ſonable. 


. 13. Muſt we not, if we follow the church 


of Rome, believe impoſſibilitics ; ; and that, with 
an abſolute. certainty, upon motives, which are 
confeſſed to be nothing more than pracdentiat- and : 


probable ?. ? 


A. We muſt: at alt this is whar the church 

of Rome will require of us. But, following the 

; Scripture, we ſhall have no neceſũty to undergo 
any ſuch difficulties. 


3 Gy 14. If we fallow the church of Rome, muſt. 
we not be ſervants of Chriſt, and fubjects of the 
king, fo far only, as the good pleaſure of the 
pope will allow us; z and be prepared, in mind, to 
eſteem virtue vice, and vice virtue, if the pope ; 
ſhall fo determine? 
A. We muſt: whereas, if we follow the Scrip- 
ture, we may, nay we muſt, obey our ſovereign in 
lawful things, though an heretic, though a tyrant, 
And though (1 pu not ay the Pope, but) the 
apoſtles theirſeives, nay an angel from heaven 


thould teach us any ching againſt the goſpel of 
„„ , 


AGAINST POPISH DELUSION. 249 
Chriſt, we may, nay we mſi denounce an anathema 
to vim. ; 


Q.15 By following the Senptte, mall we not 
dende a ien, which, being contrary to fleſh and 
blood, without any aſſiſtance of worldly pov ver, 
wit, or policy, nay, againſt all the power and po- 
licy of the world, prevailed and enlarged itſelf, in 
a very ſhort time, all the world over! s 
A. Yes. Whereas it is undeniable that the 
church of Rome has got, and ſtill maintains her 
authority over men's conſciences, by counterfeit- 
ing mir acles, forging falſe ſtories, by obtruding on 
the world ſuppoſititious writings, by corrupt ng the 
records of former times, and defacing out of them 
all, which any way makes againſt chem, by waging 
wars, and carrying on perſecutions by maſſacres, ” 
treaſons, and rebellions ; in ſhort, by all manner 
of carnal means, whether violent or fraudulent. 


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5 Q. 16. If we follow: Scripture, hall we not be- 
lieve a religion the firſt preachers and profeſſors 
whereof could not poſſibly have any worldly ends | 
in view, could not project to themſelves by it, 
any of the profits, or honours, or pleaſures of this 
world : but were rather to expect the contrary, | 
Even. all the miſeries which the world could lay ; 
upon them! 1 
A. Moſt certainly. Whereas the head of the 
| church of Rome, the pretended ſucceſſor of the 
„ apoſtl 5g 


250 PROTESTANT ARMOUR 


apoſtles, and guide of faith, makes the religion of 
that church the inſtrument of his ambition. And 
it is evident to any man, who has but half an eye, 
that moſt of thoſe doctrines which the church of 
Rome adds to the Scripture, do make, one way or 
other, for the honour, or OT profit of * 
; teachers of them. 5 


1 17. Shall we not, by following the 1 3 
only, embrace a religion of admirable ſimplicity, 
conſiſting, in a manner, wholly of the . of 
God, in ſpirit and in truth? : 
A. Yes: whereas the church of Rome, and its 
doctrine, are even loaded with an infinity of weak, 
childiſh, ridiculous, inſipid, ſuperſtitious ceremo- 
nies ; and full of that >. for which | 
: Chriſt ſhall Jadge the world. 5 


Q 18. By following the n mall we not 
believe that, which univerſal, never- failing tradi- 
tion aſſures us, was by the admirable, * 
works of God confirmed to be the word of God? 

A. We ſhall, Whereas never any miracle was 
wrought in confirmation of the authority and in- 2 
 fallibiliry of the church of Rome. And, as to 
thoſe ſtrange things which the Papiſts ſometimes 
| boaſt to have been done, in atteſtation to ſome 
parts of their doctrine, yet (ſuppoſing thoſe things 
= 2 facts) they prove nothing but the truth of 

the Ser iure, which foretold, that (God's provi- 


dence 


AGAINST POPISH DELUSION. 251 

dence permitting it, 'and the wickedneſs of the 
world deſerving it) ſtrange ſigns and wonders ſhould 
be wrought to confirm. falſe doctrines, that they 
which love not the truth, may be given over to 
ftrong deluſions. — Neither would it ſeem ſtrange 
that God ſhould permit ſome true wonders to be 
| done, to delude them, who have forged ſo many 
"WS deceive the world, 8 | : 


— Q. 19. | If | We lee Scripture, can we promiſe 
ourſelves ſalvation without effectual dereliction and 
mortification of all vices, and the effectual . 3 


of all Chriſtian virtues ? 
A. No. — But the church of Rome opens to 


us an eaſier, broader, but withal, a very deluſive 
way to heaven; and though we continue all our 
lives long in fin, and without the practice of any 
virtue, yet, gives us aſſurance that we may be let 
into heaven at the laſt; even by an act of attrition 


at the hour of death, if it be Joined with confeſſion ; 
or by an act of contrition without confe Nen. 


Q. 20. Are not the precepts of piety and humi- 


1 lity, of innocence and patience, of liberality, fru- 
gality, temperance, ſobriety, juſtice, meekneſs, 
fortitude, conſtancy and gravity, contempt of the 


world, love of God, and the love of mankind — 
In a word, of all virtues and againſt all vices, 


which the Scriptures impoſe upon us, under pain 


of damnation, are not all theſe admirable and Wore 


: thy of God * ? 


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252 PROTESTANT ARMOUR 
A. Undoubtedly. And they are ſuch, as, if 


generally obeyed, would make the world generally 
happy; and the goodneſs of them alone, were 


ſufficient to make any wife and good man believe, 
that this religion, rather than any other, came irom | 


| God, the fountain of all goodneſs. 


2. 21. Is not the ſum of the above precepts, in 


a manner, compriſed in Chriſt's ſermon upon the = 
mount, and recorded i in the 5th, 6th, and 7th - I 
ters cf St. Matthew's goſpe 9 


A, Yes. And that they may be generally W! 


our Saviour hath ratified them all, in the cloſe of 
his ſermon, with theſe univerſal ſanct ons; Not 


every one that ſaith unto me, Lord, Lord, ſhall enter 


c into the kingdem of heaven, but he that doeth the | 
- will of my father which is in heaven. And, again, 


Wheſoever beareth theſe ſayings of mine, and dee 
ibem not, ſhell be likened unto a foohſh man, which | 


built his beuſe upon the ſand : and the rain deſcended, | 
and the floods came, and the winds blew, and great 


Was is 2he fol thereof, 


2. 22 Let, Nan n all this, does not 
the church of Rome enervate, and in a manner : 


| difobve and ab rogate many of theſe precepts, tcach- 
ing men that they are not laws for all Chtiſtians, 


but counſels of PS eckion, and matters of ſupereriga- 


tion; that a man ſhall do dell, if he obſerve them, 


but! BL Bot je, it he obſerve them Not : that they 


are 


AGAINST POPISH DELUSION. 253 
are for them, who aim at high places in heaven, 
who aſpire, with the two ſons of Zebedee, to the 
right hand or the left of Chriſt : but, if a man 
will be content barely to go to heaven, and to be 
a door-keeper in the houſe of God, eſpecially, if 


he will be content to taſte of purgatory in the 


: W he may obtain it at an eaſier purchaſe ? 
A. Yes, indeed, the church of Rome teaches 
| tantamount to all this. For which reaſon, her re- 


ligion is not fo holy nor ſo good as the doctrine of 


Chriſt delivered in Scripture ; and, therefore, not 


ſo likely to come from the fountain of holineſs and 


5 


: . 23. If we follow the church of Rome for 
. our guide, ſhall we not do all one, as if we ſhould 
follow a company of blind men, in a judgment of 


colours, or, in the choice of a way ? ? 
A. We ſhall: for, every unconſidering- x man is 


blind in that which he does not conſider. And the 
church of Rome is but a company of unconſider- 


ing men, who comfort themſelves becauſe they are 
a great company together, but all of them either 


out of lazineſs, refuſe the trouble of a ſevere trial 
ET their religion, as if they thought heaven was 
not worth it, or out of ſuperſtition fear the event 


of ſuch 1 trial, that they may be ſcrupled and ſtag⸗ 


gered, and diſquieted by it; ; and, therefore, "of 
the moſt part do not try their religion at all; or, 


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254 PROTESTANT ARMOUR 


if they do, they do it ſo negligently, and hypocti- 
tically, and perfunctorily, rather for the ſatisfac- 
tion of others, than themſelves: but, certainly, 
without impartiallity or indifference, without li- 
berty of judgment, without a reſolution to doubt 
of it, if, upon examination, the grounds of it 
prove uncertain; or to leave It, if they Prove ap- | 


— falſe. 


„„ 


AGAINST POPISH DELUSION. 2355 


"SECT, . 
Ordi nary arts of Papiſts i in mating converts, 7 


We: 


| gion © 


QuesTION EE 


tell them is an excellent means to determine and 


put an end to all differences“. 2. Telling them of 
the danger of ſchiſm; though every man knows 
= that the guilt of ſchiſm lies at his door, who im- 
poſes ſinful articles of communion ; and not upon 
them, who, for fear of ſinning againſt God, can- 
not ſubmit to thoſe articles, which has been, and 


ſtill is ready to be, made good to be the caſe be- 


twixt us and the church of Rome 4. 3. Poſi- 
tively and confidently damning all that live and 
die out of that communion z notwithſtanding they, 


hereby, ſhut out all the reformed part of the 


Weſtern church, almoſt an equal number with 

themſelves, from all hopes of ſalvation, under the 

notion of heretics; as likewiſe all other churches 
'of the Chriſtian world, which are of much greater 


* see Part 1. eg. 3. 
Ws 


extent 


H AT arts do the Papiſts ordinarily make 
ue of to ſeduce Proteſtants to their reli- ; 


A. Many and various: ſuch as may ſerve o 


amuſe and affright weaker minds. For inſtance, 1. - 
Making a great noiſe about infallibility, which they 


+ See Part 3. Sect. 4. Anſ. to 


: 15 IN 
oa 
; - 
"nt 4 Foy. 
_. RES 


256 PROTESTANT ARMOUR 

extent than themſelves, that do not own ſubjection 
to the biſhop-« of Rome I. 
Q. 2. Do they not, likewiſe, when they have it 
in their power, 4. terrify men by the proſpect of 
temporal dangers and inconveniences, and, ſome- | 
times, even by making them feel the ſevereſt ſuffer- = i 
ings and cruelleſt perſecutions ? res 
A. Yes : and, at other times, 5. they ſet before 5 


them all worldly baits and allurements, caſe, 3 3 


wealth, and preferment, and other great worldly 
advantages. 6. They promiſe them freedom from 


thoſe reſtraints, which the true ſpirit of religion A 


would lay upon them. 7. They tell them of a 
glorious church, that hath great power and intereſt 
in the world. 8. They : amuſe them with a great 


deal of outward pomp and ceremony. And, 9. 


having deviſed many ways, by the eaſineſs of their 
penances and abſolutions, and the cheats of indul- 
gences, to reconcile almoſt the worſt life that any 
man can lead, with the fair hopes of getting to hea- 
ven at laſt, they too frequently ſucceed | in inticing 
_ them to their communion. 


Ts 3. Vet ; would: they not ſeem to deter men 
from the ſmalleſt offences, by telling them of the 
dreadful torments of purgatory ?2 


8 Yes ; but, beſide the groundleſinefs of th; 8:4 


Lonceit, they have ſo many ways to releaſe men 9 


I See Part 3. dect. 1. Anſ. to . rs 


| AGAINST POPISH DELUSION. 257 


from thoſe ſufferings, as do very much abate the 
terror of them, to any one who hath but credulity 
— to believe what wry Fs 


2. 4. But have they not, moreover, 0 to 
the arguments taken from the conſideration of eter- 


nal happineſs and miſery in another world? 


A. They have: but then, inſtead of making uſe 
| of theſe arguments chiefly to encourage men to a 
virtuous and holy life, and to deter men from vice 
and immorality, they employ them in perſuading 

men to believe the errors and abſurdities of their 
religion, to frighten them from going out of the 


pale of their church, and to prevent their depart- 
ing from the pretended orthodoxy of her perſua- 


hon. — In theſe caſes, indeed, there are no people 
more Javiſh of eternal ſalvation and damnation ; 
they promiſe the one upon the eaſieſt terms to thoſe 
who ſtick faſt to their communion, and threaten 
the other, upon the leaſt diſpleaſure, to thoſe who 
are out of it, and differ from them in the leaſt | 


point of faith. 


3 


Qs Do they not make uſe of other indirect 
N and wicked arts to make diſciples and to gain pro- 


ſelytes? 


A. Tes: they make PA of flattery and falſe- 


hood, by concealing and miſrepreſenting their own 


* See Part 1. Sea. 40. Abs to * 11. Invuly, And | 


Part 2; Sed. 13 Anſw to Qu. 2. (3) 


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258 PROTESTANT ARMOUR 
doctrines and practices, defaming their adverſaries 
with known fictions and calumnies, and tempting 


men to their religion, by promiſes of temporal 
advantages, which they do not always make good. 


icy? 


Q. 6. Do they not frequently endeavour to fo- 


ment diviſions among Proteftants, and widen their 
diſſentions, by freretly: exaſperating Church- men 
; againſt Diſſenters, and Diſſenters againſt the 
Church, in order, as far as may be, to divide and 
weaken the joint intereſts of both againſt the com- 
mon enemy? _ 


A. They do: and it is even a very common 
practice of the factors for popery, when they can- 


not gain men directly to their religion, to fetch a 
5 ſtrange compaſs, and to try to make them atheiſts, 
5 or infidels, or ſceptics to all religions, well Know- 
ing they will, then, at leaſt be indifferent to all 
religious profeſſions, and may, therefore, be as 
1 eaſily brought about to the outward profeſſion of 
their religion as to that of any other. And this, 
how little ſoever it may add to their credit, wil! 
ſtill anſwer their end, by ſtrengthening their ' party, 
and adding 0 their numbers. 


a Q. 7. What areal arts do they moſt fre- I 


quently make uſe of here in England, to ſeduce 


the lower fort of people? * - 4 
A. Wherever they are ſituated they put 9 
great appearance of courteſy and condeſcenſion, are 
very 


very forward in employing the poorer ſort, and 
now and then give them money, medicine, or ad- 
vice in temporal matters, in order to obtain their 


good will, and to ſettle themſelves in their eſteem 
for charitable and well-diſpoſed perſons. This 


point once gained, they then proceed to drop ſome 


hints of the great pity it is, that the Proteſtants - 
ſhould ever have ſeparated from the church of A 
Rome: — they enlarge upon the great danger and 


miſchiefs attending ach ſeparation, and the dam- 


= nable nature of ſchiſm. They tell them, that the 
religion of Proteſtants is a mere novelty * ; and 
that the church of England's withdrawing herſelf 


from the communion' of the church of Rome, was 


all owing to the wickedneſs and ſenſuality of oy 5 


. VIII. who firſt rejected che pope's ſupremacy, in 


order to gratify his unlawful deſires and vicious 


5 appetites. | 


- Qs 8. 1 8 to 1 been the Grſt oce 
ks of the Reformation here in England, does 


it afford any reaſonable prejudice againſt the Pro- 
: reſtant religion in theſe kingdoms ? 


- oe No: for it is not unuſual with God to being 7 
= wind out of evil; and to make the wickedeſt men 
ſubſervient to the wiſe and gracious purpoſes of his 


providence. 3 


50; 9. Do they not ken contend, that the BE 


ferences berween us and the church of Rome, how- 
. See Part 4 Sect, 2. 


8 £ ever 


AGAINST . POPISH - DELUSION. 259 


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260 PROTESTANT ARMOUR 


ever magnified, are really, in moſt points, inconſi- 


derable, and by no means tufficient to Juſtify our 


ſeparation from her! „ | 


A. They do: and, for this reaſon, ſay they, it ; 


is more dangerous and inexcuſable Mw.” 


Q. 10. What other methods do they cake to 


bring the people over to their errors? 


A. They give them books to read in private; ; 
but charge them not. to ſay any thing of it to their 
Proteſtant neighbours, nor to mention what diſ- 
courſe they have had upon the ſubject; but, above 

all, to ſay nothing of what had paſſed to their 
miniſter, who, they ſuppoſe, would not fail to | 
threaten, intimidate, and confound them i in their 
| enquiries after truth, and diſcourage them from the 
light way. For the like reaſon, they diſſuade them 
from hearing the arguments, and reading the books | 
on the abe ſide, leſt they ſhould be confounded 
and perplexed, fo as never to be able to come to a 
clear judgment and reſolution in the caſe. Thus 


do they, by all manner of means, endeavour to ca- 


jole and inveigle the poor unſuſpecting people, and 
take advantage of their ignorance, ſimplicity, and 

wants, in order to entice and enſnare them into the 
| ana of their wicked and antichriſtian errors. A 


Q 11. But are not theſe arts ſo very diſinge- 
nuous, diabolical and vile, as to be enough to dif- 


credit any religious proteſſion whatſoever * £ 


* See Part 3. ect 13. and Part $, Seck. 4. Anf to Qg. 


A They 


AGAINST POPISH DELUSION. 261 

A. They are: at leaſt with every ſerious and 
thinking perſon. Yet, have they too much ſucceſs 
among the vulgar ; and are peculiarly well adapted 
for the intereſt of a church, whoſe views are not 
ſo much to make converts to truth and reaſon, as 
to add ſtrength to her party, by the acquiſition of 
a multitude of ignorant, blind, deluded, ſuperſti- 
wous, and outrageous zealots, EY Oe 


SECT. 


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K. Yes: : ſuch as mutilating ancient authors, 
nay, even the authors and writers of their own 
church, when they ſpeak too freely upon any point; 
as may be ſeen in their expurgatory indexes, which, 
much againſt their wills, have been brought to 
light. Not to mention the — forgeries they 
have be cen repeatedly uy of *, > ” 


62 © PROTESTANT: ARMOUR 


$ECT. VII. 7 rent 


07 th 4 2 2 of Pais in tarrying on gies 


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Quksriox, bois 0 Eon of 


FAVE | not the Papiſts many eg arts in 
the management of their controverſy with 


Q. 2. What Farris * you now | recolleRt, 


which they cannot deny. to be duch! 13 


* Whatever liberties they nicks chink fit to take with other 
a one would ſcarce have thought they would have dared 
wilfally to corrupt the holy Scriptures ; had not the Louvain 
divines preſented us with the following inſtances — © And his 
parents went every year in pilgrimage to Jeruſalem.” Luke 
11. 41. — As they were offering up unto the Lord the ſacrifice | 
f the naſi.“ Acts xiii. 2. — * But he himſelf ſhall be 
ſaved; yet ſo as by the fire of purgatory.” 1 Cor. iii. 15. — 
1 Let a man examine himſelt, and ſo let him eat of that liu- 1 80 
ig bread.” 1 Cor. xi. 28. — © Be not t Joined with unbe- : 
« hevers: by the ſacrament of marriage.” 2 Cor. vi. 14. — 
Now the Spirit plainly ſays, that, in the latter times, ſome 


* ſhall le parate from the Rowan faith, ES, Tim. iv. 1. 


4 The | 


| AGAINST POPISH DELUSION. 263 
A. The three following, which lie all at their 
door: * 1. The pretended canon of the council of 


Nice in the caſe of appeals between the church of 
Rome and the African church, upon which they 
inſiſted a great while very confidently ; till, at laſt, 
they were convinced by authentic copies of the 
canons of that council. 2. Conſtantine's donation 
to the pope, which they kept a great ſtir with, till 
the forgery of it was diſcovered. 3. The decre- 
tal epiſtles of the ancient popes, a large volume of 


forgeries, compiled by Iſidore Mercator, to counte- 


nance the uſurpations of the biſhop of Rome; of 


which the church of Rome made great uſe for ſe- 
veral ages: and pertinaciouſly defended the autho- 
rity of "them, till the learned men of that church 


have, at laſt, been forced, for very ſhame, to dif- | 


1 claim chem, and to confeſs the impoſture of them. 5 


Q. 3. Do not the Papiſts, it they ſetting out in 
_ controverſy with Proteſtants, in order to bring 
them over to their church, allow them to be very 
competent judges for themſelves, in the choice of 


their church and religion; ;- that is, allow them to 


judge which is the true church and religion in 


en alone ſalvation is to be had? 


A. They do, and muſt. For it would be ab- 
ſurd in them to offer them any reaſons or argu- 
ments o convince them, that theirs is the true 
church or right religion, unleſs they meant to let 
them judge for themſelves from thoſe arguments, 


which . 


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264 PROTESTANT ARMOUR 


which is the true church and religion. This, how- 
ever, is only to ſerve a preſent turn; for they tell 
them withal, that they are utterly unable to judge 
of particular doctrines and points of faith and prac- | 
ice; but, that for theſe, they muſt rely upon the 
judgment of an infallible church, when they are 
in it: otherwiſe, they will certainly run into damna- 
ble errors and miſtakes concerning them. 


Q. 4. But, is it not very abſurd to ſuppoſe, that 
men ſhould be very fit and able to judge of that 
which they eſteem the main fundamental point of 

all; namely, which is the true church and true 
f religion, and of the reaſons and arguments, where- 
buy they pretend to demonſtrate it; and of the true 
meaning of thoſe texts of Scripture, whereby they 
Pretend to prove theirs the only true church; and | 
yet ſhould be wholly unable to judge of particular | 
points of faith, or of the true ſenſe of any texts 
of Scripture that can be Produced for the Proof of 4 
thoſe points? 
A. No doubt, this! 18 extremely ſenſeleſs and ri- 
diculous, for, it is to ſuppoſe, that all men's un- 
derſtandings are ſo framed as to be very judicious | 
and diſcerning in this main point of religion; but 
to be weak, dangerous, and blind to all particular 
Points: as if a man might have a very good judg- | 
ment, and be fit to be truſted and relied upon, be- 
fore he comes into their church, but the very 
moment he enters into it, his judgment were quite 
lolt 


in 
An 
ve 


AGAINST POPISH DELUSION. 265 
Toft and good for nothing. — An event this, which 
1s certainly much more likely to have been the 
cauſe or occaſion of his entering into their church, 
f than the — i. 


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2. 5. Do they not artfully endeavour to per- 
ſuade thoſe who will liſten to them, that there is 
but one thing they are mainly concerned to enquire 
into; and that is, ſinee there is but one true calbo- 
1 church on earth, wwohich that true church is; 
and when they have found out this, and are ſatiſ- 
| fied about it, they need enquire no farther : but 
that this church will fully inſtruct and ſecure them 
in all other things? 
= They do: but this method of theirs may be 
E fairly objected to, as unnatural and unreaſonable, 
upon two accounts: 1. Becauſe the true church 
doth not conſtitute and make the true fa th and 
doctrine, the profeſſion whereof makes the true 8 
church. 2. Becauſe the enquiry about the true 
3 church can have no iſſue, according to their on 
Way of proceeding, without a due examination of 
the part cular doctrines and practices of that church, 
the communion whereof they would Ferſuade a 
man to embrace. 


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85 2 6. Gt not, therefore, the firſt enquiry, 
in order of nature, to be, what is che true faith 
and doctrire of Chriſt, which, by him, w was deli- 
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266 PROTESTANT ARMOUR. 

made known to the world; and, by their writings 
tran{mitted and conveyed down to us. And, next, 
to examine and compare the faith and doctrine of 
that church, which pretends to be the true one, 
with the faith and doctrine delivered by our Saviour 
and his apoſtles, to ſee whether they _ toge- 
ther — are one and the ſame, or not? 
A. Undoubtedly. For, the true faith and doc- 
trine of Chriſt being once found, every ſociety of 
Cbriſtians which hold this doctrine, is a true part of 
= the Catholic church ; and ALL Chriſtians through- 


out the world, who agree in this doctrine, are the 
one true Catholic church. N 


2 7. 1 not this art of the Papiſts in perſuading 
5 thoſe they would make converts, that there is but 


one thing they are mainly concerned to enquire 
atter, namely, 5 cobich is the true church, entirely 
calculated to divert men from the examination of 
the particular points in difference between the church 
of Rome and us, and to gain chem over b, £ a W le 
and trick? . = 
A. It i. For, 18 They + her by to fave 
themſelves a great deal of trouble, by bringing the 
Whole buſineſs to one ſingle enquiry, which if | the ey | 
can once elfect, they flatter themſelves they ſhall 
ha ave nothing to do, but to ply and puzzle men 
with their motives of credibility, and the pretended 
Rs cf the 8 Nc. 2. They hope by pur: py 
ſuing this method, to keep chem of trom the 
1 5 many 


AGAINST POPISH DELUSION. 267 
many objeftions againſt their church and religion, 
namely, the errors and corruptions with which qu 
are charged, and which they are moſt afraid of. 
But, after all, this ſcheme cannot, in reaſon, an- 
ſwer their end; for, where men are at all upon 
their guard, or diſpoſed to a free and rational en- 
quiry, the very method theſe gentlemen take, and 
muſt take, to prove themſelves the true catholic 
church, will enfordb them to juſtify all their parti- 
cular doctrines and practices, before ny can finiſh. 


their Proof. 


. 8. Do not the Papiſts, however, is to 
evade this, by telling us that we ought to follow 
authority ? . 
A. They do: but this cannot avail them. - For or 
we do already follow authority, even the authority 
of univerſal tradition, upon which we primarily 
believe the Scripture. But as for that authority 
which they would have us follow, the authoriry of 
their church, they mutt let us ſee a reaſon, why 
we ſhould follow it. For it is a plain impoſſibi- 
liry for any man to ſubmit his reaſon bur to rea- 
ſoa: ſo that, he who ſubmits his reaſoa to autho- 
rity, muſt of neceſſity think himſ: if to have gt eater 
4 reaſon to believe that authority. 


"Qi 9; Can the Papiſts diſpute for their religion, 

i conſiltently with their own principles ? 1 
A. No: for however they may be allowed to 

diſpute a grinft Proteſtant -herefi lies, be cauſe Prote- 
5 | » 02: Kants 


263 PROTESTANT ARMOUR 
ſtants allow of reaſon in matters of religion; yet 
can they not directly argue for their own religion, 


cConſiſtentiy with themſchres; ; becauſe they do not 
allow of — in — | 


A. 10. In difporiny with the Papiſts hows par- 
_ ticular points in controverſy, what are the beſt di- 
rections we can follow? EAI 
A. The beſt diroQions. we can « ien in our 
- particular diſputes with them about religion, are, 
1. To allow no argument azainſt the authority of 
the plaiz and expreſs words 'of Scripture. 2. Ne- 
ver to admit any argument from Scripture, for the 
infallibility of their church, or to prove any other 
doctrine of it, without enquiring whether the paſ- 
ſage alledoed do, indeed, relate to the church or-.- 
| Rome, or to the point 1n queſtion, whatever it be; 
and being fully ſatisfied that is does ſo. 3. In all 
matters of faith, or ſuch as can be known only 
by ſupernatural revelation, to build our faith upon 
no ot her ground than the authority of Scripture. 


4. To re<& all ſuch reaſons as amount to no | 


more than poſibil ties, becauſe the poſſibility of a 
thing is no proof that it actually 7s. 5. To ree& 
all ſuch reaſons in divine and ſpiritual things, as 
are drawn from earthly patterns. 6. Not to ad- 
mit any concluſion, merely from the uſefulneſs, 
convenience, or ſuppoſed neceſſity of any thing, to 
prove that it is actualiy ſo. 7. Never to admit of 
an } allercion, however poiitive, without full proof. 
7 8 7. 


AGAINST POPISH DELUSION. 259 


8 E 0 T. 1 x. 
07 the Papi pretence to miracles. 


QUESTION 1. 


0 not the Pepids ſometimes boaſt of mira- 
D cles, in order to impoſe upon the people, 
and to gain credit to ſome of their particular doc- 
' trines? ö 


Wo. Yes. But, x. the moſt learned and judicious = 


writers of their church acknowledge that there is 
no neceſſity for miracles now: and that Chri- 
: ſtianity is ſufficiently eſtabliſhed by the miracles 
_ wrought at firſt, 2 Chriſt and his apoſtles, to give 
teſtimony to it. 2. The miracles pretended to 
be wrought in the ha of Rome are of very 
; doubtful credit, even among the wiſeſt perſons of 
that communion : and are looked upon, by the 
more prudent and learned, only, as pious frauds, 
to raiſe and entertain the devotion of the weak and 
ignorant. 3. Several of their miracles have been 
actually detected, and fairly convicted of down- 
right fraud and impoſture; not only in England 
in times of Popery, and at the beginning of the 
; Reformation; but, in other countries, where that 
religion bears ſway. 


1 2. Are not FR 1 they pretend to, 4. 
for the moſt part fooliſh, and idle, and wrought : 
to no end or purpoſe ? Ds 
po aap hr A. They 


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270 PROTESTANT ARMOUR | 
A. They are. And beſide chat, have, moſt of 


| them, been done in a corner, in dark and jgno- 


rant times, before tlie Reformation; and now in 
Italy and Spain, where the inquiſition forceth them 


0 be all of one belief, or, at leaſt, to profeſs ſo 
to be: in a word, in times and places where there 
was the leaft need of them. But ſince the Refor- 


mation, and in times and places where they are 


moſt needful for the converſion of heathens and 
heretics, there they are moſt wanting, and leaſt 
heard of ; and indeed, ſcarce ever attempted. And, 
after all, it is pretty remarkable, that he, from 


whom, above all perſons, the greateſt miracles 
might reaſonably be expected, namely, the pope 


0 Rome, does not appear o much as to * 
| to cha at WO 


Q. 3. Have you any thing to obſerve, concern - 


ing te application of miracles in the church of 
Rome? | | 


A. Yes. | Mott of thoſe doctrines | in difference 
between us and the church of Rome, which they 


* 


chic ſſy Peng to confirm by miracles, are not ca- 


pable of being coniirmed by them. Such are the 
doctrines of crantubliantiation, the worſhipping of | 


images and of the hoſt, and che invocation of 


2 4. Why are not theſe, and ſuch like doc- 
ines capable of be. 8 confirmed by miracles? _ 
| A. B. ca ſe 


AGAINST POPISH DELUSION. 271 
A. Becauſe, 1. no doctrine, which is contrary to 
fenſe, 18 capable of being confirmed by a miracle. 


For, that which depends on the certainty of ſenſe, 
as miracles certainly do, can be no competent argu- 


ment of that which is contrary to ſenſe. 2. No doc- 
trine that countenances or enjoins idolatry i is capa- 
ble of being confirmed by a miracle, as is evident 


from the expreſs words of ſcripture a. 3. No doc- 


trine contrary to any part of the Chriſtian doctrine, 
which has already received an unqueſtionable di- 
vine confirmation, is capable of being confirmed 
by miracles; becauſe we are plainly fore warned that 


ſuch ſhall be wrought for that very purpoſe, by 
. falſe Chriſts and Jai prophets. 4 


'©: 5 Be Was! not "the greateſt part of * hiſtory of 
their miracles, v. hich they call legends, written in 
the romance ace, and much in the fame lle. by 


lazy and unlearned monks ? 


A. It was. But, notwithſtanding + this theſe le 
gende, or accounts of lying w N have not only 


been put into the hands of the people, but leſſons 
have been taken out of them, to be read to the 


: people, as out of the Scriptures, and diſtributed in 


the public offices of their church, to be read there, 
as the Scriptures are z and inſtead of them: with 
this difference, only, that tlie Scriptures are in an 
unknoton tongue, but the legends they are per mitt:d : 


to have at home, i in their cn tongue. 


2 Deut xXxili. I, 2, 3. > Matt. ** v. 24 . 2 Thef. 11 9, 10. 
5 E c J. 


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272 PROTESTANT ARMOUR | 


8 E C T. X. 
Of the anbition and worldly views of the chur < Y 


; 


Rome. 


urs rio 1. 


s not the church of Rome extremely worldly, 4 
. ambitious, and ſelf intereſted in her views? . 
A. Yes. It has all along appeared, not only in 
| her doctrines, but her doings, that her chief view 
has been to aggrandize herſelf, by extending her 
dominion over the conſciences of men, and bring- 
ing both them and their properties, their liberties, 
lives and fortunes within the verge of her all- aſp ir- 
ing Juriſdiction, | This no one can be ignorant of, 
who is acquainted with the hiſtory and 1 intrigues of | 
that church. And that ſhe is not, now, at the 
ſame height of power as formerly, is owing to the 
advancement of learning, the progreſs of good 
ſenſe, the ill uſe of ber power, and the ſpirit of 
freedom diffuſed by the Reformation, among al „ 
| orders and ror of men. 
Q; 2. Can you give any inſtances of doctrines, I 
in the church of Rome, which plainly tend, either 
to the eltabliſhment and enlargement of the pope's 
authority, or to the magnifying of the prieſts, 
and the giving them an abſolute power over the 
conſciences of the people, and keeping them under 
ſubjection and blind obedience to them? 
== oC: 4 


AGAINST POPISH DELUSION. 272 


A. 1 can. There is, for inſtance, 1. T he doc- 
trine of the pope's univerſal ſupremacy over all 
_ Chriſtians and churches in the world, without the 
leaſt ground, or, indeed, the leaſt colour of gfWynd, 
either from Scripture or antiquity. 2. The doctrine 
off infallibility, directly tending to enſlave the judg- 
ment and common ſenſe of mankind. 3. The 

doctrine of the clergy's being exempted from the 


ſecular power and juriſdiction. 4. The doctrine 


of Tranſubſtantiation, which muſt needs make the 
prieſt a great man in the opinion of the people; 
inaſmuch as they are, thereby, taught to believe 
that he can make God: as they love, without all 

5 reaſon or ' reverence, to e it. 


Q 3. Are theſe all the inſtances you can pro- N 
. 
= No: there are 8 athens ſuch as, g. The 
making it the ſole privilege of the prieſt to receive 
the ſacrament in both kinds. 6. The doctrine of 
implicit faith, and abſolute reſignation of their judg- 
ments to their teachers, which tends to keep the 
people in ignorance, and 'bring them under a blind 
| obedience to their prieſts. 7. "Ps neceſſity of the 
intention of the prieſt to the ſaving virtue and ef- 
ficacy of the facraments ; by which doctrine the 
people are as much dependant on the good will of 
the prieſt, as on the mercy of God for ſalvation. 
8. Their doctrine of the neceſſity of auricular or 
ans Pr vate confeſſion of all mortal ſins committed after 


13 1 baptiſm, . 


* 


2 — — — 
rr eo Ee I eg or; —̃ 9 bo - 4 b 


274 PROTESTANT ARMOUR 


baptiſm, with all the circumſtances of them, to the 
prieſt, as a neceſſary condition of having their ſins | 
| pardoned, and forgiven by God; by which means 


they make themſelves maſters of the ſecrets of the 
people, and keep them in awe, by the RT 


'--of their faults. 


2 +4 : Do nor many of their doctrines tend like- 


wiſe to filthy lucre, and the . of their 
| 9 ? 


A. They do. Such, for inſtance are F lecrs- 


tive ; Aris of purgatory and indulgences, their 
prayers and maſſes for the dead, the celibacy of their 
clergy, by means of which they have no diſtinct : 
intereſt from that of the church, and may the more 


| readily be induced to leave their wealth t to it, , when 5 
they dic, &c. 


4 Te 5. Are not theſe worldly inen and; am- 
bicious views of the church of Rome, very bad 


ſigns of her being the true church of Chriſt, whoſe 
kingdom, he has told us, is not of this world 3 


A. They certainly are. And, if our bleſſed © 
Saviour knew the nature and ſpirit of his own 
kingdom, one would be tempted to think, the 
muſt, indeed, be the very church of antichriſt; o 
thoroughly antichriſtian is ſhe both i in her inſtruc- 
tions and example. 1 


© Fm 


AGAINST POPISH DELUSION. 275 


SECT. XI. 


of 2 the cruel! 2 perſecution, and treachery of the church 
of Rome. 


QuesTIOn 1 : 


2 not the church of Rome remarkable for a PTY 
rit of cruelty, perſecution, and treachery, as 


f well as ambition? # 


A. She is — towards choſe ſhe eſteems heretics, | 
F whenever they have the misfortune to be in her : 
power; inſomuch that, in all the churches and 
religions in the world beſide, there has not, per- 

| haps, been ſo much innocent blood ſhed, upon 

pretence of religion, as has been ſhed by the Pa- 
piůſts, through their bitter and inhuman zeal for the 


I church of Rome. e 


* 2: Do hey not, however, pretend to diſclaim 
theſe violent and cruel meaſures, upon occaſion ? 4 


A. They do — whenever they have it not in 


their power to put them into practice. Nay, and 


ſometimes pretend great love and tenderneſs to the 
ſouls of men, in order to win them over to their 


religion, whoſe bodies, if they once had their per- 


ons in ſubjection, would not fail to feel the whole 
weight of their vengeance ; and ſhew, in very 


deed, that e n the cc tender mercies of the wicked 
OP are cruet. 


: N "i : Q 3. What 


0 


| 1 TH 0 | 


276 _PROFESTANT ARMOUR 
Q. 3. What reaſon is there to ſuppoſe this? 
A. The ſtrongeſt preſumptive reaſon imagina- 
ble; the conflant evidence of paſt experience. Ac- 
_ cordingly the church of Rome has, for ages, per- 
ſecuted the ſincere profeſſors of the Chriſtian reli- 
gion, firſt, with excommunication, then with fire 
and faggot; and, with all the violence and fury 
of the world, endeavoured the utter extirpation 
and ruin of them by bloody croiſados, and a 


barbarous inquiſition; by treacherous maſſacres, 


and all forts of helliſh plots and machinations. 

Witneſs the horrid deſign of the Powder plot, in 
this kingdom, and the bloody maſſacre in Ireland, 
_ almoſt in our own days; and numberleſs other 
5 inſtances i in other Places, 


"Q 4. By whoſe authority have weh violent and 
| bloody meaſures been WY ſet on foot in the 
church of Rome ? = 
A. They have been fot on ER by the autho- - 
: rity of councils, and greatly countenanced and 
encouraged by the popes themſelves, 


Q. 5. Are not theſe methods of converſion a 
certain ſign, that they either diſtruſt the truth and 
| goodneſs of their cauſe; or elſe, that they think, 

truth and the arguments of it are of no force? _ 
A. Undoubtedly ; or they would never have 5 


| recourſe to dragoons, as the moſt cogent means, 


the moſt forcible reaſons, and effectual motives to = 
hring men over £0 their profeſſion. 3 


Q. 6. But, 


AGAINST POPISH DELUSION. 277 
Q. 6. But, are theſe methods at all agreeable 


to the example or religion of the mild, the meek, 
and compaſſionate Jeſus ? | 


A. By no means. For He, on the contrary, 


return for the moſt provoking and unmerited in- 
ſult, rebuked the intemperate zeal of his diſciples, 


| who were inclined to revenge it; by telling them 
that they knew not what manner of ſpirit they 
were of, aſſuring them, at the ſame time, that 
the Son of May did not come ta deſtroy men's 5 


ot to ſave them c. 


| Q. 7. Do nat 3 and violence in re- 
ligion tend rather to alienate men's affections from 


it, than gain them to it; and are not the 


lytes of violence mote likely to be made hypocrites 


than ſincere profeſſors ? 


A. No doubt of it. Every man's mind muſt 
recoil from a religion whoſe methods of convert- 


ing him are ſavage and inhuman. And without 


the appearance, at leaft, of reaſon and argument, 
the utmoſt violence of men and devils can never 
_ cauſe any alteration in our inward belief, whatever 
it may do in our verbal creed, and outward pro- 


feſſon. 7 


Qu s. As it is but too natural for men to be 


| eager and fierce againſt thoſe who deſert their party 
or opinion, eſpecially | in e matters, muſt we 


E Luke ix, 56. 


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278 * PROTESTANT ARMOUR 
not ſuppoſe the Papiſts to be remarkably ſevere 
againſt thoſe, who at any time forſake their com- 


munion ? 
A. Yes: and, in fact, they never fail to laser 


and perſecute with the moſt bitter zeal, the utmoſt 


virulence, and moſt determined malice, all thoſe who 
do ſo. And, many times, can ſcarce refrain from 
doing them a real miſchief, even where it is dan- 
| gerous to themſelves to attempt it. In a word, 
more implacable malice is no where to be found; 
inſomuch that one may plainly ſee, they would 
| ſooner forgive the greateſt of ſins, even the breach 
of the whole Ten Commandments, than this one 
crime, as they look upon it to be, of leaving their 
church, No wonder, therefore, if, where they have 
power, they retain thoſe in it, by the terror of 
the Inquiſition, &c, Who might be inclined to 
leave 1 it. 


AGAINST POPISH DELUSION. 279 


s E C T. XII. 


Of Of the lenity of Proteſtants towards Papiſts, and of the 
_ © Jaws enaZied againſt them in ER 4 


. Quersriow x r. 
IN che laſt ſection you ſpoke of the bo pirit of 
cruelty and perſecution of the church of Rome; 
pray, may not the ſame 8 be brought | in like 
manner againſt Proteſtants * 1 
A. NS: for, however there may have been 
ſome inſtances, „among them, where thoſe of one 
perſuaſion having got the upper hand of thoſe of 
another; and having been exaſperated by oppoſi- 
tion, and fluſhed with ſucceſs, have, upon their firſt 
riſe to ſuperiority, tranſgreſſed the ſacred bounds of 
charity and Chriſtian moderation: this has not pro- 
ceeded from any ſettled principle of cruelty in the 
ſpirit of the Proteſtant religion. On the contrary, 
it is evident, from the doctrines and behaviour of 
che Proteſtants in general, that a ſpirit of modera- 
tion and forbearance, of lenity and gentleneſs, is 
one of the diſtinguiſhing characteriſtics of their 
profeſſion; eſpecially of that of the Eſtabliſhed 
Church of England : and that too, under the moſt 
provoking i Runes, and e inſults. 


©: 2, Can you give any inflance of much lenity : 
among Proteſtants under a ſenſe of injury! . 


& Yes, 


285 PROTESTANT ARMOUR 
A. Yes, many, But, I ſhall content myſelf 
with one or two of the moſt notorious ones; viz. 
1. That after queen Mary's death, biſhop Bonner, 
notwithſtanding all his cruelties and butckeries, 
= was permitted to live and die quietly among us. 
| And, 2. that after the barbarous and infernal de- 
| ſign of the Powder plot (which whoever pretends 
to diſbelieve, muſt either be groſsly impoſed upon 
by them, and know nothing of the hiſtory of this 
nation at that time, or elſe be a Papiſt in his heart, 

and think it for the intereſt of his religion to deny 

it) after this horrid attempt, I ſay, no violence.” nor 
ſcarce an incivility, was offered to any of them, as 


2 people. 


* 3. Vet, are they not apt to cry out nvightily, : 
and complain of the ſeverity of our laws againſt | 
them, on account of their religion? 

A. They are: but without either Habt or rea- 
ſon. — That they have no right ſo to do, is evi- 
dent from the ten thouſand times greater reſtraints, i 
hardſhips, and penalties, which Proteſtants are e- 
| poſed to in popiſh countries abroad, on account of 
religion. And that they have no reaſon to com- 
plain of the number or ſeverity of our laws againſt 
them is equally plain; ſince how many, or how 
ſevere they may be thought, they are no other than 
what their treacherous, ſeditious, turbulent and re- 
bellious practices have rendered neceflary to be 
5 enacted, from time to time, for our own ſafety and 
_prelervs- 


aft 2x 1 GH n 


— 8" REL SE As. — > - - — 
2 ag — don r 


AGAINST POPISH DELUSION. 287 
preſervation. Nay, it is, moreover, remarkable, and 
very much to our honour, that the laws againſt Pa- 
piſts are permitted to lie dormant, and ſcarce ever put 
in full execution, but at ſuch times, as either the 
daring inſolence of their behaviour, or the formi- 
dable increaſe of their numbers among us, gives 
us reaſon to apprehend danger from a r farther for- 
. and connivancte. 


5 Q. 4. Wil bu pleaſed to give ſome ac- 
count of the laws of England againſt the Papiſts, 
5 together with the occaſions of their being enacted ? 
A: I will. And to begin with Henry VIII. — 
He, it is well known, was a Romaniſt in all, but 
throwing off the pope's ſupremacy. His ſon Ed- 
ward VI. went farther, and eſtabliſhed an unifor- 
mity of ſervice and adminiſtration of the ſacra- 
ments. This law only enjoined the miniſters to 
uſe this, and not the Maſs-book a. And when it 
appeared, by experience, that the miſſals, which had 
been formerly uſed, were a great obſtruction to 
the uniformity intended, they were only called in, 
do give a more free and eaſy paſſage to the eſta- 
bliſhed ſervice, without diſturbing either the prieſt 
= People in che private exerciſe of their religion b. 


8 4% 5. What did queen Elizabeth. d in her 
reign ? 3 TOY 
«28 380.6. . 


5 „„ Elizabeth, 


282 PROTESTANT ARMOUR 


A. Elizabeth, notwithſtanding the bloody reign of 
her popiſh predece ſſor, Mary, contented herſelf with 
reſtoring the ſupremacy and the public ſervice to 
their former ſtate ; allowing the Papiſts a ſhare in 
her councils ©: and, in a ſubſequent law, againſt the 

pope's authority, exempting peers from the diſa- 
bling oath ; and frequently declaring, that no ſub- 


jet, who would live quietly and peaceably, ſhould 
"oe" diſturbed on account of religion. 


= 6. But did not the laws grow more ſevere 
hr? 3 
A. Ya1 but it was, a beckuls the Papiſts : 
grew more inſolent and ſeditious d. Accordingly, 
when the pope had granted authority to Saunders, 
| &c. to abſolve all the Engliſh who would return 
to the church of Rome, and acknowledge his 
ſupremacy, and that they were very zealous in the 
work e; — when the ſame pope had ſent his bull 
into England, by Morton the prieſt, to anathema- 
tize the queen, deprive her of her throne, and ab- 
ſolve her ſubjects from their oaths of obedience f, 
and that, in virtue whereof, many were drawn 
from their obedience, a dangerous rebellion raiſed, 
on circular letters ſent to the Papiſts to riſe and aſſiſt 
: in the cauſe, and the bull itſelf publiſhed in the 
2 city, in a very open and inſolent manner 8; then, 


— — . — . 2 E . 
1 r ˙1ouinnn 8 
8 — 


© Camd. Ann. 1 . 13 Elz e. 1% 
© Cad, Ann. 1568. Ibid. 19869. „ Ibid. 1570. 


by 


AGAINST POPISH DELUSION. 283 
by the 13th of Elizabeth was it made high treaſon 
to execute bulls of abſolution and reconciliation 


from Rome, or to receive abſolution and reconci- 
IIS in virtue of ſuch bulls. 


yy; 7. Were there not farther reſtraints laid upon | 

8 che Papiſts ſome time after? 5 
A. Les. Ten years after, when the Papiſts had 
fou nd new devices to evade the former law, a new 
enforcement was made h. There were alſo penalties 
enacted, for ſaying and hearing maſs, becauſe great 
numbers of prieſts were ſent into England and Ire- 
land, from the ſeminaries abroad, under pretence 
of preaching and adminiſtering the ſacraments, 
but, in reality, to withdraw the ſubjects from their 
| obedience to the queen i. And, as the emiſſaries 
of the church of Rome, under whoſe diſcipline the 
abſenters lived, were the profeſſed teachers of re- 
bellion, and a deſign having been detected, be- 


ftween the Spaniſh king and che pope, to dethrone 


the queen, and reſtore. popery in the kingdom , 


the ſame law lays a penalty for abſenting from the 


church; and, after a year's abſence, enjoins the 
finding of ſureties for their behaviour, 


6 0; 8. But, did not queen Elizabeth proceed 
till farther againſt the Papiſts? 
A. She did. — She paſſed a law, commanding : 


» 43 Eliz. c. 1. I Camd. Ann. 1 560. | * Ibid 578. 
| Oo 2. all 


282 PROTESTANT ARMOUR 
A. Elizabeth, notwithſtanding the bloody reign of 
her popiſh predece ſſor, Mary, contented herſelf with 
reſtoring the ſupremacy and the public ſervice to 
their former ſtate z allowing the Papiſts a ſhare in 
her councils © : and, in a ſubſequent law, againſt the 
_ Pope's authority, exempting peers from the diſa- 
bling oath and frequently declaring, that no ſub- 


| Jeet, who would live quietly and peaceably, ſhould 
be diſturbed on Account of religion. = 


* 6. But did not the laws grow r more ſevere | 
- alicrwards | BS 
K. 1 bat it was, only, becauſe the Papiſts 
grew more inſolent and ſeditious d. Accordingly, 
| when the pope had granted authority to Saunders, 
&c. to abſolve all the Engliſh who would return 
to the church of Rome, and acknowledge his 
ſupremacy, and that they were very zealous in the 
work ©; — when the ſame pope had ſent his bull 
into England, by Morton the prieſt, to anathema- 
rize the queen, deprive her of her throne, and ab- 
ſolve her ſubjects from their oaths of obedience f, 
and that, in virtue whereof, many were drawn | 
from their obedience, a dangerous rebellion raiſed, 
circular letters ſent to the Papiſts to riſe and aſſiſt 
in the cauſe, and the bull itſelf publiſhed in the 
| city, in a very open and inſolent manner 8; chen, 


3 Pi. l 8 5 Elie. c. I, 13 Eliz. c. 1 
© Camd, Ann. 1368. Ibid. 156g. © Ibid. 2 5 


by 


AGAINST POPISH DELUSION. 383 
by the 13th of Elizabeth was it made high treaſon 
to execute bulls of abſolution and reconciliation 
from Rome, or to receive abſolution and reconci- 
Ration in virtue of ſuch bulls. 


Q 7. Were there not farther reſtraints laid upon 2 
the Papiſts ſome time after? 
As. Yes, Ten years after, when the Papiſts had 
fone new devices to n the former law, a new 
enforcement was made h. There were alſo penalties 
enacted, for ſaying and hearing maſs, becauſe great 
numbers of prieſts were ſent into England and Ire- 
land, from the ſeminaries abroad, under pretence 
of preaching and adminiſtering the ſacraments, 
but, in reality, to withdraw the ſubjects from their 
obedience to the queen 7. i, And, as the emiſſaries 
of the church of Rome, under whoſe diſcipline the : 
abſenters lived, were the profeſſed teachers of re- 


bellion, and a deſign having been detected, be- 


tween the Spaniſh king and the pope, to dethrone 
the queen, and reſtore popery in the kingdom k, 
the ſame law lays a penalty for ab/enting from the 
church; and, after a year's abſence, enjoins the 
finding of ſureties for their behaviour. ey 


Y uk 8, But, did not queen Elizabeth proceed - 
ſtill farther againſt the Papiſts? 
A She did. — She paſſed a las, commanding 


3 43 Eliz, ©. $3 Camd. Ann. 1580. >: Ibid 1578. 
3 al 


* — PR „ CA. LG” 4 FT Go * 4 4 _—_— 
S I= = . 8 * * "<p = 2 . — 2 Df, "ana os a 2 FY — n n TIO 
F/ ˙ %% ͤ ͤ᷑ ͤ - ͥ :: his Theme . 1 i 

- - 5 — — aug SR EO ITN 


* - 
MEE Ren 
Ds mee I 
— : 


a — 


5 


_ by 


24 PROTESTANT ARMOUR 


all Jeſuits, ſeminary prieſts, and others, to depart 


the realm !; becauſe great numbers, coming daily 


to England, taught, that the queen was no queen, 
and that whatever had been done by her, ſince the 
bull of pope Pius, was null and void m. By the 
ſame law children and contributions were forbidden 
to be ſent abroad, to the ſeminaries ; becauſe many {| 
children were ſent over, and received there, n.-.-1 
condition that they firſt made a vow to return, 
when they were inſtructed in their learning and 
diſcipline; that is, in the rankeſt principles of ſe- 
dition and On 


Q. 9. Was the church of Rome very diligent, | 


in ſending over emiſſaries into England, to corrupt 
the people? 


A. She was — - For. which ka” all 4 as 


were found ſo corrupting, were obliged to abjure 
the realm®, And, in the ſame year, another law 
was made to baniſh Papiſts from court, and to 


confine them to the neighbourhood of their own {| 
dwellings o; becauſe, in the compaſs of a few years, 


ſeveral Segen had been formed and carried on to 


alſaſinate the queen i p. 


Q. 10. Did not king James I 1 find i it 


Lens ry to do ſomething againſt popery ? # 


. He did, — Accordingly, when he came to | 


7 Eliz. c. 2. m Camd, Ann. 1581. n 3% Blix, 8 
8 the 


AGAINST POPISH DELUSION. 28g 

the throne, having reflected upon the many at- 
tempts of the Papiſts againſt the perſon and go- 

z vernment of his predeceſſor, and that, upon the 
proſpect of her death, they had, in the moſt pub- 
lic manner, diſputed his title to ſucceed, he revived 
queen Elizabeth's laws againſt Topery 3. d. 


8 be Did he not, polices, ſubject the Papiſts : 


— to greater penalties than before? 


oY Yes, — Three years after, upon diſcovery of 
the Powder plot, the Papiſts were confined under 
higher penalties, to their places of abode, and 
greater rewards offered for the diſcovery of prieſts, 
and exprels declarations required againſt the pope's 
authority to depoſe princes, and abſolve the peo- 
ple from their obedience, againſt diſpenſing with 

ED oaths, and taking them with, nn and : 
mental reſervations. 3 


Q. 12. What meaſures of this kind were Pur- 
ſued in Charles the Seconds reign ? 

A. In the reign of Charles II. the facramen- 
tal Teſt Was enjoined by Parliament, and the exclu- 
ſion of Papiſts out of the great council of the land. 
This was occaſioned by the great countenance, 
585 given by the court, to popiſh meaſures, the impa- 

tience of Pogitts 10 put them in execution, and 
the attempts that were made to ſhorten the way 
for a Popiſh ſucceſſor, namely, James II. 


2 1 Jac. 1. c. 4. 


Q. 13. Did 


a _— 
wy waetumgt 4 oi io es 3 


— —— d 
4 A. wn 


2 Er CE a I EO SOC ER 


26 PROTESTANT ARMOUR 
Qt. x3. Did not James II. in his blind zeal for 


| the intereſts of Popery, abundantly juſtify the wit 


dom of the legiſlators, in enacting this law? 
A. Hedid: by making the removal of the Teſt- 


aft one of his firſt endeavours. 


Q. 14. Is it not a great 1 ſtanding iſtace of 


the lenity and forbearance of the Engliſh govern- 
ment, and of the humane and Chriſtian ſpirit of 
the Proteſtant religion in thoſe of the eſtabliſhed 
Church, that the laws before mentioned were en- 
acted only in times of danger and neceſſity, and 


that the ſeverity of their execution has been con- 


ſtantly relaxed, whenever that _—_ and — : 
| were over? 


A. Doubtleſs it is: Pan as "the. repeated 


treacheries of the Papiſts, and their frequent endea- 4 
yours to ſubvert our excellent conſtitution both in 


church and ſtate, have plainly demonſtrated them 


to be ſuch, as no moderation can oblige, no pro- 
miſes can engage, nor even the moſt ſacred oaths 
can bind or reſtrain, from attempting the ſubyer- 
ſion of our civil and religious liberties. 


TWO 


AGAINST POPISH DELUSION. 387 


SECT. XIII. 


That the cruelty, perſecution, and treachery of the 
church of Rome are fairly to be charged on the | 


_ doftrines of that church, and are entirely to the in- 
 Fuence of theſe dodtrines on the minds Y men. = 


eee 1 


5 church? 


A. They are. Avcordingly pope Martin V. writ- 
ing to Alexander, duke of Lithuania, has theſe 
expreſs words : Be aſſured that thou ſinneſt mor- 
„ tally, if thou keep thy faith with heretics a.“ 
And Simanca teaches the ſame thing, even, tho 

confirmed by an oath. This, adds be, is often 
ſaid by us: but it is neceſſary inceſſantly to re- 


9 peat * 8. 


"0 2. What may we e gather Gem hence ? 


A. That no Papiſts, *whather princes or ſub- 


jects, can poſſibly give any ſecurity, which may 
be truſted, that Proteſtants ſhall enjoy any thing, 


which is in their power to deprive them of. For, 
i che greateſt eur that can be Siven in this caſe, 


by Ap. Cechleum. Hiſt Haft. l. 5 , laßt. Catbol | 


e. 46. * * 


R E the cruelty, perſecution, and n 
T of the church of Rome towards thoſe they 
= heretics, any part of the doctrine of that 


a PROTESTANT ARMOUR 


are engagements of faith and truth; God being 
invocated, for confirmation, in ſolemn oaths, But, 
by the principles of their religion, they are ſo far 
looſed from all ſuch bonds, that they cannnot at 
all be truſted by us; unleſs it can be ſuppoſed, that. 
they will act as ober men than Papiſts; and con- 
. temn all the authority of their church, which leaves 
no hopes of ſalvation, but i in 1 obedience to it. 


Q. 3. But, how does it appear, that in keeping 
faith with heretics, they muſt contemn all the au- 
thority of their church? | 


A. Becauſe a general council, that of gd ee 


has determined, that . no faith is to be kept with | 


< heretics.” In the 19th ſeſſion of that aſſembly, : 
| it was decreed, That no ſafe · conduct, given by 
emperor, king, or ſecular prince, to heretics, a 
to any defamed for heretics, though with a deſign | 
to reduce them, by what engagements ſoever they 
have obliged themſelves, ſhall Jinder thoſe here- 
| tics from being perſecuted, unleſs they recant ; 
though they come to the place of judgment, relying 
upon ſuch ſecurity ; and would not have, come other- 
wiſe, And, it is declared farther, that one, thus | 
bound by proniſe, Was not, 1 in the teat 
obliged a. ” 
Qs Did the Papiſts © ever put i in praftice what ee 
| they thus decreed ? = 
1 crab tom. 2. p. 111. 


AGAINST POPISH DELUSION. © 28g 
A. They did, immediately. For, though the 
5 emperor Sigiſmund had given ſafe· conduct to John = 
HFuſs; and thereby engaged the public faith and 
his own honour, that he ſhould come and go ſafe 
to and from the council; and pope John XXII. 
then preſent in council, had given his promiſe, and 
engaged his faith, for his ſafety ; yet the honour 
and faith of the emperor was borne down by che 
principles of their church; and the pope, as ſoon 


| as the poor man was drawn into danger, paſt eſcap- 


ing, made nothing of his promiſe ; pretending, | 

when he was urged with it, that he was over-ruled ; 
and ſo, corvithtanding all the ſecurity an emperor, : 
and a pope had given him, he was firſt miſerably 
| impriſoned, and afterwards cruelly burnt to death. 


| Q 5. Does not the council of | Lateran require 
every temporal lord to be excommunicated, who, 
being admoniſhed, ſhall neglect. to 6 Purge 4 out he- 


5 reſy from his dominions? 


A. Yes. The council af Lateran ber ſelf ©. 
thus - — If a temporal lord, required, and admo-—- 
« niſhed by the church, ſhall neglect to purge his 5 
d territories of hereſy; let him be excommuni- 
00 « cated by the metropolitan, and the comprovin- 
| I «* cial biſhops: and if he ſhall neglect to make 
„ ſatisfaction within the year, let it be ſignified to 
' "if the pope; that from that time he may declare 

e his vaſſals abſolved from their allegiance to 
Fe) him; z and expoſe his land to be ſeized by Ca-- 
1 85 E e tholics 3 


1 


. 


290 PROTESTANT ARMOUR —=—”® + 
„ tholics; who may drive out the heretics, poſ- 
. ſeſs it without controul, and preſerve i it in the 


“ purity of the fanh b. 


2. 6. Does n not the ſame council fay, that « all 


40 heretics, their receivers, defenders, and favour- 
4 


ers, are, by law, declared infamous, and inca- 
pable of being admitted to public offices or coun- 


* * . 


es cis ; to be pe z to make wills or enjoy 


6 


inheritances, &c. (A ws 
EE It does, 


Q.7 2 What i is the N conſequence of this 


to the Engliſh nation! 2 


A. Thar, in the opinion of the Papiſts, the con- 


ſtitution of the kingdom is null and void: for, ac- 
| cording to this, there can be no convention of the 
three eſtates of the nation. — The king is excom- 
municate; and there are no perſons of honour for 
peers 3 all being infamous: nor any freeholders to 


chooſe, or to be choſen for commons; ſince there 


are no proprietors. Agreeably hereto, we are elſe- - 
where told, that heretics loſe all which Whey. en- 
F< 07 by civil right a. 6 


"0: g. "Hand any, Pei ak of the council of 8 


Lateran been for Enipping princes of their domi- 5 
nions, c.? . : 


v Concil. Lat. 1215, c. 3. © Concil Lat. ſub Innocent. III. 


c. 3. in Crab. tom. 2. p. 948. ap. . ſumm. verb. bæe- 
Tet. 4. 21. 4 De Graffiis decis, aur. 2.11, 


A. Yes. | 


| AGAINST POPISH DELUSION. 291 


« - _— - — 
— — yl 
D = 


A. Ves. We are told by pope Pius IV. that . all 
x prelates and princes, even kings and emperors, | ] 
fallen into hereſy, ſhould be, and ſhould be under- | Fl 
© ſtood to be, deprived of all their benefices, ſtates, . 
6 kingdoms, and empires, without farther declara- ſ | | 
% tion; and incapable to be reſtored to them even . 1 
by the apoſtolic ſee; and their goods, ſtates, king- 1 
„ doms, and empires ſhall be underſtood to be 9 | 
e. common, and to belong to thoſe Caholics, who ö | 
can get theme 8 . | 14 
Q. 9. What is the office of the Love: with r re- 14 
ſpect to heretics? 1 
As. Baronius tells us, Hs 60 ths office of Peter 25 4 
— is two⸗ fold; to feed, and to kill : according to | | | 
« that, Feed my ſheep ; and, according to that, Kill 1 
and eat. For, when the pope has to do with 1 
„ thoſe that are refractory, then is Peter com- Wl 
manded to kill f.“ And, „in this opinion, ſays : l 
another, we are ſo unanimous, that we hold it as i 
Dan article of faiths,” j 


Q 10. Does not Stapleton, another writer of 
that church, ſay, that * they who are for peace 
with heretics, are worſe than either Turks or 

0 heretics ; 1 becauſe they refuſe to Fe Po- 
"= pery by war and arms? 
A. Yes: and he adds, that « ſuch ought to be 
0 expelled o out of ſtates, as che Athenians expelled | 


WS Pius IV. ap. "Hitt. Concil. Trid, 1.5 5. p. 409. f Baron. 
85 * ad Pap. contr, Venet., 5 Maychr, i in Spec. prælie. 


Pp2 „„ 


202 PROTESTANT ARMOUR 


« Diagoras and Protagoras ; and a reward be of- 
1 fered to him chat ſhall murder them * 


Q. 11 11. What other meaſures pln Papiſts chought 
of for the. entire deſtruction of ſectaries? 

A. Windeck tells us, that © to deſtroy latte, = 
40 a league of Catholic princes is required; nor 
are opportunities to be neglected: as when Pro- 


e teſtants are drained of money; and that the 


<« Catholics may the more ealily deſtroy the ſecta- 
„ Ties, - DY-- various pretences and artifices, all oc- 
« caſions of dividing them are to be embraced. 
„This was practiſed by Charles V. emperor, to 
© his great advantage. Catholics alſo (ſays he) 
; & ſhould get foreign aids to ſubdue the ſectaries, 
„ and to prevent their ſending for foreign troops 
ec to their aſſiſtance i. In the mean time, Ca- 
* tholic ſubjects are bound to exempt themſelves 
“ from the obedience of a Proteſtant prince, and to 
tc take up arms againſt him, if they have ſufficient 
ec force k. Likewiſe, keepers of forts, and all other 
6“ yaſſals ind {laves, are freed from the oath of ſub- 
* een and fidelity to their heretic lords l. F. 


Q. 12. Are not their PL ODS equally mane . 
and edifying, with regard to kindred and wy 
relations, in caſe of her ely ? 


AB Caplets in orat. contr. ot babita Duaci, i Wia 
deck de extirp. Hæreſ. Antidot. 10,11, * Banns in tom. 2. 

2. . 10. p. 64. Lateran Conc. ap. Simanca. inſtit. „ 

5 tho]. tit. "99: left. 74. 5 


5 Alto- 


* | 122 


AGAINST POPISH DELUSION. 293 


A. Altogether ſo. For, one tells us, that . the 
ce father is bound to diſinherit his ſon, if he will 
e be a Proteſtant m.'' Another, that the wife 
< js not bound to render due benevolence to her 
<« huſband, if he be a heretic n. Likewiſe, © the 
child, by the hereſy of the father, is freed from 
& all obligation to obedience o. And a third ſays, 
: that, © heretics may not be deemied either children 
«0 kindred : but, according to the law, let thy 

« hand be upon them to ſhed their blood P. 8 


1 13. | Yet, 10 not the Papiſts, at preſent, 95 
Y have themſelves very peaceably and quietly among 
us? Nay, have they not done fo for years paſt ? 

And when any appearance of tumult or inſurrection 

has happened, among the lower ſort of them, as 
in the caſe of the White Boys in Ireland, have 

not their prieſts diſcouraged ſuch proceedings, and : 

: threatened to excommunicate them? 
A. Yes. But, they are not a whit the more to 
be truſted on this account; as they may have rea- + 
| ſons, not at all inconſiſtent with their treacherous 
and blood-thirſty principles, for ſuch a ſpecious | 

behaviour. Bellarmine his-ſelf has long ago in- 


ſtructed them: in this leſſon, and taught chem 3 


keep up their _ without forfeiring their Pru- 


m en Allen Admont to the Nobil. of Engl. oy Si- 
manca Inſtitut. Cathol. c. 45. n. 7. © Ibid. tit. 46. ſe. 
74. ? Gloſ. in Decret. 1 5. ex Decret. Gregor. IX. cauſ. 23. 

I 8. Leg. CM 


8 dence. 


<> 


294 PROTESTANT ARMOUR 

dence. © If it were poſlible (ſays he) to root but 
< the* heretics, without doubt they are to be de- 
„ ſtroyed root and branch. But if it cannot be 
« done, becauſe they are ſtronger than we, and 


there be danger, if they ſhould oppoſe us, that 
we NO, be worlted, then we are to be 


* 


(c 


* 


BY + 


15 — QUIET 9. 


| Q. 14. Are there not, however, good- natured 
perſons among the Papiſts, as there are. among 
other ſorts of men; and ſuch as have a great a aver- 
ſion to ſuch barbarous cruelty? * 
A. Yes; many, no doubt. But their religion 

tempts them to it, not only with the hopes * he- 
retics eſtates, but of the greateſt rewards that can 
be propounded; yea, and forces them to it, even 
beyond their inclinatioas, with threatenings of the 
| moſt dreadful import, expreſſed in the decree of : 
the general council of Lateran, under pope Inno- 


; cent III. 3 


Q. 15. But bas this decree. really any weight | 
with them: 5 
A. FRE greateſt imaginable. It is recorded in 

the tomes of their councils, by their own writers, 
: as. an authentic act of the general council of La- 


. Bellarm. de Laic. 3. 22. p. 1319. N Concil. Later. 
ſub Innocent. III. Can. 3. ap. Crab. tom. 2. p. 948. 967. dict. 
Leonis Papæ IV. ap. Gratian. can. omni timore 9. Cauſ 3 5. 
qu. 8. Append. ad Cencil. Later. See alſo Anſ. to Qu. 5 
of this Section. 8 | E 


: teran, | 


AGAINST POPISH DELUSION. 293 
teran, under the fore- mentioned pope, and inſerted 
by pope Gregory IX. into the Decretals ; which is 
the law of their church; and part of that which 

paſſes with them for divine law. Nay, they ſcru- 


ple not to affirm, in general, that the decrees of 
councils are the 5 oracles of the Holy Ghoſt *, « 5 


5 Q. 16. Is it true that there have been ſeveral i in- 
| ſtances of cruelty perpetrated by the — in con- H 
ſequence of ſuch decrees ? 
A. Yes, many. The decree of pope Innocent 
III. was put in execution in the days of that very 
pope. For, he employed armies againſt the Albi- 
genſes [the predeceſſors of the Proteſtants in France] 
who deſtroyed above an e thouſand in the 
ſpace of ſome months t. It was executed at Paris, 
and other parts of France, on St. Bartholomew's 
day u, when thirty or forty thouſand Proteſtants 
were cruelly maſſacred, ſo that the channels ran 
_ down with blood into the river: and this magni- 


5 fied as a glorious action, honoured with a triumph 


at Rome, and the unparallelled butchers rewarded 
with his Holineſs's bleſſing. It has alſo been exe- 

cuted, almoſt in. our own times, upon ſome hun- 

dred thouſands of the Proteſtants in Ireland w; 


| where that bloody tragedy was ated, by che ry _— : 


b L Staplet. rel. Cette. . Matt. Paris, ann. 1000. 5 
5 Paul Perin. de Albigenſ.-Nic. Eymerie. Director. Inquiſitor, 
_ Armachan de Stat. & Succeſ. Eccleſ. * . Inquiſit. Ann. 
15755 Ann. 1641. Tg | 
i excite. | 


296 | PROTESTANT ARMOUR 


excitement and concurrence, Juſt according to > the 
tenor of that derrer. 


Q 17. But, can you give any r examples 1 
this principle of the Romiſh religion has overcome 
the natural clemency and good nature of otherwiſe 
_ well-diſpoſed prince? | GL 
A. Yes. Charles V. of FIR was, doubtleſs, 
| of as compaſſionate and generous a nature, as any 
man: yet, that did not keep him from making ha- 
vock of his ſubjects, on account of religion. Beſides | 
all his wars and bloodſhed, to ſuppreſs the Reforma- : 
tion, he deſtroyed by way of legal procels fifty thou- 
ſand in the Inquiſition : a barbarity, perhaps, hardly 
equalled by Nero. — Francis I. ef France, was a 


prince equal to any, in generoſity and nobleneſs of 


nature, yet he made no leſs havock and deſtruc- 
tion in his dominions on the ſame Account. . And 
Louis XIV. che late kiag, demonſtrated that nei- 
the love of glory, nor 7 intereſt, are antidotes 
againſt the force of Romiſh principles, or can re- 
ſtrain the prince who has thoroughly imbibed them, 
: from blood and perſecution : otherwiſe he would 
never have made himſelf infamous, and depopu- 
Jated his country, by iuch horrid cruelties as he 
committed on his Proteſtant ſubjects. 


2 18. Have we had any inſtances in \ England 
of pop; ih princes exerciſing cruelties on their Pro- 

teſtant ſabjects, and forfeiring their moſt ſolemn 2 
2 engagements with them? 


A. We 


AGAINST POPISH DELUSION. 297 


A. We have, and remarkable ones too. Queen 
Mary not only poſitively promiſed the men of Nor- 
folk and Suffolk, who firſt declared for her, that 


ſhe would . uſe no force upon conſcience in affairs 


e of religion * ;” yet, ſhe ſoon after began to act 

3h contrary to her declaration and when the inhabi- 
tants of Suffolk ſent deputies to pray her to re- 
member her promiſe, their petition was rejected 

Vith great haughtineſs, and one of their number 
ſet on the pillory for ſpeaking more freely than the 
reſt. So furious was her zeal for Popery, that in 
the two firſt years of her reign, ſne cruelly put to 


ST death many hundreds of her Proteſtant ſubjects: 


and, in the very laſt year of her life, thirty nine 


Proteſtants ſuffered martyrdom in ſeveral places 


of the kingdom; and even but a week before her | 
death, _— perſons were burnt at Canterbury, on 


account of * 


0 19. Did not king) Times I. his | likewiſe 
profeſſed himſelf a Roman Catholic, make fair pro- 


miſes to the Engliſh, at firlt; ; and afterwards act : 


| directly contrary ? * ; 
A. Lein. — At bis acceſſion to the throne, he 


told his privy council, that he would make it his 
endeavour 10 preſerve the government, both in church 
and ale, as it was then by law eftabliſhed — and 
that he would always take c care to "ON end and ſupport ; 


x Augaſt 12, 1553. 


Gy the 


— eppo———p—_—_ — — — —— —_— 


r —ů: RS 
nn — 


— — — ͤQ— —ę— 


— — ud 
— — —— — — 
— — — — — — 


— —— 


——— neo 
_— —_— - 


Sn tb > WE" {ry I 
4 — — — — 
22 — 


— —— — 
— 8 — 
— — 


— 


— —— —wun—ͤ — 
- — — 
„ 


— — —— 


298 PROTESTANT ARMOUR 


the church of England. Theſe: aſſurances he after- 
wards renewed, in his ſpeech to parliament on the + 
the 22d of May, 168 53 yet ſuch was the influence 
his religion had over him, that he ſoon after be- 
gan, and all along obſtinately continued to pur- 
ſue, the moſt arbitrary, illegal, and violent 
meaſures to ſubvert both tlie Ari and religious 

rights of his ſubjects; and endeavoured, all he 


could, to ruin the W intereſt i n theſe e hing 5 
. doms. b 


Q 20. After all, may we not conclude with king 
James I. from the treacherous and inhuman doc- 


„ -* of the church of Rome, and the cruel prac- 


tices of the Papiſts occaſioned by thoſe doctrincs, 
that, as on one part, many honeſt men ſeduced 
« with ſome errors of Popery, may yet remain 
good and faithful ſubjects; ſo, on the other 
«part, none of thoſe that truly know and believe 
the whole grounds and ſchool-concluſions of 
+. their doctrines, can ever eicher prove good ; 
« Chriſtians or good ſubjects y ?? . 
A. We may. And we may add, moreover, what 
repeated experience abundantly juſtifies us, in afirm- 
ing — that it appears to be morally impoſſible for a 
zealous popiſh prince ever to make a good king 
to Proteſtant ſubjects. | So that, upon che whole, 


every. fiee- born Engliſhman, ev cry Britiſh Prote- 


C. 


5 W RD of King James 4; p. 504. 


ſtant 


AGAINST POPISH DELUSION. 299 
| ſtant will do well to remember this excellent ob- 
ſervation of the earl of Shaftſbury, in king Charles 
the ſecond's reign — PoytRy AND SLAVERY, LIKE 
TWO SISTERS GO HAND IN HAND 3 SOMETIMES 
ONE GOES FIRST, SOMETIMES THE OTHER; BUT, 
| WHERESOEVER THE ONE ENTERS, THE OTHER 18 
b h FOLLOWING CLOSE AT HAND * oi 


= Farl of Shafiſbury 8 Speech to the Houſe of Lords, 
March 25, . . 


| 3 | li 
* Wha 


DE echo a Seats — 2 
* > — — 


LXELXENERN ER RN UENERERER W 


P PE N D 1 Ft 


CONTAINING 


io BULLA IN CANA DOMINI : On; 
A Form of Excommunication and Anathema, 

againſt all Heretics, particularly Emperors, 

4 Kings, Dukes, and others of what Dignity 


ſoever; ſolemnly pronounced every Tear at 
Rome, on 2 Thurſday, 


II. The BULL of Pope Pius v. entitled, The 
Damnation and Excommunication of - ELiza- 


BETH Queen of England, and her Adherents, 
with a an addition of other puniſhments. 


III. An IN DULGENCE granted by "TAR Cle.” 


ment V. to Join and Joan King and Queen 
of F rance, and to their Succeſſors for ever. 


ELELELELEL KLLLELERELEE 


APPENDI 


I. BVuLLA in Corna Domini: Or, „ (01% 
of excommunication and anathema againſt all here 

 pariuularly emperors, kings, dukes, and other. » p 
_ what dignity ſoc ver; ſolemnly 5 every Jour 
at Nome, on _—_— T, TO | 


JAUL, biſhop, writ of che fervamts of God, 


in perpetual memory of the thing now decreed. 
The paſtoral vigilance and care of rhe biſhop of 
Rome, being by the duty of his office, continually 
employed in procuring, by all means, the peace 
and tranquillity of Chriſtendom, is more eſpecially 
eminent in retaining and preſerving the unity and 


integrity of catholic fairh, without which it is im- 


poſſible to pleaſe God: thar ſo the faithful of Chriſt 
may not be as children wavering, nor be carried 
about with every wind of doctrine, by the cunning | 

craft of men, whereby they lie in wait to deceive z 3 


1 This being the by on -hick our bleſſed Serdar! is fad 5 
1 poſed to have inſtituted the Cana Domini, or Lord's Supper, 


the excommunication, which is annually pronounced thereon, 


Bulla in Cæna Domini. 


is accordingly entitled, and .aſually known oy the name cf, 


| 1! ? 
1 


204 APPENDIX. 
but that all may meet in the unity of faith, and 
the knowledge of the Son of God, unto a perfect 5 
man; that in the communion and ſociety of this life, 
they may not injure nor offend one another; but 
rather (being joined together with the bond of cha- 


rity, as members of one body under Chriſt the 9 


head, and his vicar upon earth the biſhop of Rome, 
St. Peter's ſucceſſor, from whom the unity of the , 
whole church doth flow) may be increaſed in edi- 
fication z and, by the aſſiſtance of the divine grace, 
may alſo attain eternal happineſs. For which rea- 
ſons the biſhops of Rome, our predeceſſors, upon 
this day, which is dedicated to the anniverſary com- 
memoration of our Lord's Supper, have been wont 
folemnly to exerciſe the ſpiritual ſword of eccleſia- 
ſtical diſcipline, and wholeſome weapons of juſtice, - 
by the miniſtry of the ſupreme apoſtolate, to the 
glory of God, and ſalvation of ſouls : We, there- 
fore, deſiring nothing more, than by the guidance 
of God, to preſerve inviolable the integrity of faith, 
public peace, and juſtice, following this antient and 
ſolemn cuſtom — We excommunicate and anathe- 
matize (in the name of God Almighty, Father, Son, 
and Holy Ghoſt, and by y the authority of the bleſſed 
apoſtles Peter and Paul, and by our own) all Huſ- | 
fires, Wi cleph ſts, Lutherans, Zuinglians, Calviniſts, 
Hugonots, Anabapriſts, Trinitarians, and Apollates 
from the faith, and all other heretics, by whatſo- 
ever name they are called, and of whatſoever fect 
they be: as alſo their acherents, receivers, favuurers, 


. and 


APPENDIX. — 0 
and generally any defenders of them; together 
with all who, without our authority, or that of the 
apoſtolic ſee, knowingly read, keep, print, or any 
ways, for any cauſe whatſoever, publicly or pri- 
vately, on any pretext or colour, defend their 
books containing hereſy, or treating of rel'gion; 
as alſo ſchiſmatics, and thoſe who withdraw hos 5 


5 ſclves, or recede obſtinately from the obedience of 5 


us, or the biſhop of Rome for the time being. — 
Further, we excommunicate and anathematize all 
and ſingular, of whatſoever ſtation, degree, or con- 


dition they be, and interdict all Univerſities, Col- 


© leges, and Chapters, by whatſoever name they are 
called, who appeal from the orders or decrees of 
us, or the popes of Rome for the time being, to 
a future general council; and thoſe alſo, by whoſs 
aid or favour the appeal was made. — F urther, 
we excommunicate and anathematize all thoſe who 
carry or tranſmit to the Saracens, Turks, and other 
enemies and foes of the Chriſtian religion (or to 
| thoſe who are expreſsly and by name declared he- 
retics by the ſentence of us, or of this holy ſee) - 

8 horſes, arms, iron, duſt of iron, tin, ſteel, and all 
kinds of metals, and warlike inſtruments ; timber, 


: hemp, ropes made as well of hemp, as of any other 


matter; and that matter, whatſoever i it be, and other 
things of this nature, which they make uſe of to the 
prejudice of Chriſtians, and Catholics: as alſo thoſe, 
who, by themſelves and others, give iatelligence of 
matters relating to the ſtate of Chriltendom, to the 


R r 5 


306 APPENDIX. 
Turks, and enemies of the Chriſtian religion, to 
the hurt or prejudice of Chriſtians ; or to heretics, 
to the prejudice of the Catholic religion ; or who 
any ways afford to them counſel, aſſiſtance, or fa- 
vor, notwithſtanding any privileges hitherto grant- 

ed by us, and the aforeſaid ſee, to any perſons, 
| princes, or commonwealths, wherein expreſs men- 

tion is not made of this prohibition. — In fine, 

none may be abſolved from the aforeſaid cenſures 


+ by any other than the pope of Rome, unleſs he be 


at the point of death ; nor even then, unleſs he 
| give caution to ſtand to the commands of the 
church, and give ſatisfaction. In all other caſes, 

none ſhall be abſolved, not even under pretence of 


any faculties or indulgencies granted and renewed 


by us, and the faid ſee; and the decrees of any 
council, by words, letters, or any other writing, 
in general, or in particular, to any perſons, eccle- 
s fiaſtical, ſecular, and regular, of any orders, even : 
of the mendicant and military orders; or to any 
perſons inveſted with epiſcopal, or any greater. dig- 
nity ; ; and to orders themſelves, and their mona- 
ſteries, convents, houſes, and chapters; to colleges, _— 
_ confraternities, congregations, hoſpitals, and pious 
places; as alſo to laymen, although they ſhould be 
emperors, kings, or eminent in any other ſecular 


dignity. — If by chance any ſhall, againſt the tenor 
__ of theſe preſents de falo preſume to beſtow the be- 


nefit of abſolution upon any ſuch, involved in ex- 
communication 1 and anathema, or any of them; we 


include 


APPENDIX. 307 


include them in the ſentence of excommunication, 
and ſhall afterwards proceed ſeverely againſt them, 


both by ſpiritual and temporal puniſhments, as we 
ſhall think moſt convenient. — Declaring and pro- 
teſting, that no abſolution, although ſolemnly made 


by us, ſhall comprehend, or any other way avail 
the aforeſaid excommunicated perſons, compre- 
| hended under theſe preſent letters; unleſs they de- 


fiſt from the premiſes, with a firm purpoſe of never 
committing the like thing ; nor thoſe, who, as be- 
fore ſaid, made ſtatutes againſt the eccleſiaſtical 


liberty, unleſs they firſt publicly revoke thoſe 
ſtatutes, orders, conſtitutions, pragmatics, and 
decrees; and cauſe them to be blotted and ex- 


punged out of the archives, rolls, and regiſters, 


wherein they are preſerved ; and farther certify 
us of this revocation :. moreover, that by any ſuch 
abſolution, or any other contrary acts, tacit or ex- 
| preſs, or even by the connivance and toleration of 


us and our ſucceſſors, for how long time ſoever 


continued; none, nor any of the premiſes, nor any 
right of the apoſtolic ſee, and holy church of Rome, 
| howſoever and whenſoever obtained, or to be ob- g 
tained, can, or ought to be prejudged, or receive 
any prejudice. — Notwithſtanding any privileges, 
indulgences, grants, and apoſtolic letters, general 
or ſpecial, granted by the holy ſee to any of the 
aforeſaid perſons, or any one of them, or any others 
of whatſoever order, quality, or condition, dignity, 
and pre-eminence they be, although, as was before 
. laid, ; 


Rr2 


Wi 


308 APPENDIX. 
ſaid, they ſhould be biſhops, emperors, kings, or 
eminent in any other eccleſi iſtic or ſecular dignity ; 
or to their kingdoms, provinces, cities, and domi- 
 nions, for any cauſe whatſoeyer, even by way of 
contract or reward; and under any other form and 
tenor, and with any cauſes whatſoever, even dero- 
gatory of thoſe, which ſhould derogate from them; L 
er even containing that the ſaid perſons, or _ TE. 
ſhall not be excommunicated, anathematized, 1 
interdicted, by any apoſtolic letters, which do not 
make full and expreſs mention, and exact repeti- 
tion of the ſaid grant, and of the orders, places, 
proper names, ſir- names, and dignities of the ſaid _ 
perſons ; as alſo, notwithſtanding "oa cuſtoms, even 
in nmemorial, and preſcriptions, how long ſoever, 
and any other obſervances, written or not written, ; 
by which the ſaid perſons may help and defend 
themſelves againſt theſe our proceſſes and cenſures, 
from being included in them: All which grants 
(as far as relates to this matter, and the whole te- 
nor of them, accounting them expreſſed in theſe 
proeſents as if they had been verbatim inſerted, no- 
thi no omitted) we utterly aboliſh and wholly re- 
voke, and notwithſtanding any other pleas, Which 
may be alledged to the contrary. — But that theſe 
our preſent proceſſe es may mere eaſily dome to the 
knowledge of all perſons, we have cauſed the papers 
and larchments, containing the proceſſes them- 
ſelves, to be affixed, in the city, to the doors of tbe 
church of St. John Late an, and of the church 8 


of 


APPENDIX. 309 
of the Prince of the Apoſtles ; that thoſe, whom 
theſe proceſſes may concern, may pretend no excuſe, 
or alledge ignorance, as if they had not come to 
their knowledge; ſince it is not probable that ſhould 
remain unknown, which is ſo openly publiſhed to 
all men. — Moreover, that the proceſſes themſelves, 
and theſe preſent letters, and all and every thing 
contained in them, may become more manifeſt, by 
being publiſhed in many cities and places; We, by 
theſe writings entruſt, and, in virtue of holy obe- 
dience, ſtrictly charge and command, all and ſin- 
gular patriarchs, primates, archbiſhops, biſhops, 
ordinaries of places, and prelates whereſoever con- 
| ſtituted ; that, by themſelves, or ſome other ot 
others, after they ſhall have received theſe preſent 
letters, or have knowledge of them, they ſolemnly 
Publiſh them in their churches, once a year, or 
oftner, if they ſee convenient, when the greater part 
of the people ſhall be met for celebration of divine 
ſervice, put faithful Chriſtians in mind of them, 


relate, and declare them. — Laſtly, All patriarchs, - 


archbiſhops, biſhops, and other ordinaries of places, 

and prelates of churches, as alſo all rectors, and 

| others having cure of ſouls, and prieſts ſecular and 
regular, of whatſoever orders, deputed by my au- 
'2 thority, to hear confeſſion of ſins, ſhall have a tran- 
ſcript of theſe preſent letters by them; and ſhall 


3 diligently ſtudy to read, and underſtand them. 1 


Our farther pleaſure is; that the ſame credit, in 
judgment, and out of judgment, ſhall, in all places, 
Leela aol Bob  Þ 


310 APPENDIX. 
be given to copies, although printed, of theſe pre- 
ſents, ſubſcribed by any public notary, and ſealed 
by the ordinary judge of the Court of Rome, or 
any other perſon in eccleſiaſtical dignity ; as would 
be given to theſe preſents themſelves, if they ſhould 
be produced or ſhewn. — Let no man, therefore, 
infringe, or boldly and raſhly oppoſe this our letter 
of excommunication, anathematization, interdi&t, 
innovation, innodation, declaration, proteſtation. TT 


abolition, revocation, commiſſion, command, and 


pleaſure : but, if any one ſhall preſume to attempt 5 


it, let him know, that he ſhall incur the diſpleaſure : 


of Almighty God, and of his bleſſed apoſtles, Peter 
and Paul. — Given at Rome, from St. Peter, in 
the year of our Lord's Incarnation one thouſand fix 
hundred and ten, the eighth of April, in the fifth 
5 year of our popedom. In the year from the birth We 
our Lord Jeſus Chriſt, 1613. Indi. 11. the 4th day 
of the month April, and in the eighth year of the pope- 
dom of our moſt holy father in Chriſt, and our Lord 
Paul V. by Divine Providence, Pope, the aforeſaid 
letters were affixed aud publiſhed, at the doors of the 
churches of St. John Lateran, and the Prince of the 
Apoſtles, and in the Field of Flora, by us Balthazar 
JV. acha, and Brandimars Latini, Curſors. 


JaAuxs BRAMBILLA, Mag. Curl. £ 


* + The above Bull is accounted ſacred and inviolable, ratified ; 
| and confirmed by more than twenty popes, whoſe names and 


conſtitutions are prefixed to it, and has fince been inſerted in the 


body of their canon law. Vide 7. Decret. #9. 5. tit. 3. cap. 2. 
1 $ pag. 193, 9h Liga. 1661, 
I. The 


APPENDIX. 371 


II. The BuLL of Pope Pius V. intitled, The dam- 
| nation and excommunication of Elizabeth queen of 


England, and ber Adberents, with an addition of 19 1 


other ad 


IU 8 biſhop, twin ef thi Gevunte of God, - 
for a perpetual memorial of the matter. 


3 He that reigneth on high, to whom is given all 


power in heaven and in earth, committed one holy 


catholic and apoſtolic church (out of which there 


is no ſalvation) to one alone upon earth, namely, 
to Peter, the prince of the apoſtles, and to Peter's 
ſucceſſor the biſhop of Rome, to be governed in 
fulneſs of power. Him alone he made prince 
over all people, and all kingdoms, to pluck up. 
deſtroy, ſcatter, conſume, plant and build, that he 
may contain the faithful that are knit together with 
the band of charity, in the unity of the ſpirit, and 
preſent them ſpotleſs and unblameable to their 
Saviour. (8 1.) In diſcharge of which function, 
We which are by God's goodneſs called to the 
government of the aforeſaid church, do ſpare no 
pains, labouring with all earneſtneſs, that unity, 


and the Catholic religion (which the author thereof 


hath, for the trial of his children's faith, and for 


our amendment, ſuffered to be puniſhed with ſo 


5 great afflictions) might be preſerved uncorrupt. But 
the number of the ungodly hath gotten ſuch power, 
there is now no place left in the whole world, which 


they 


nz _ APPENDIY. 

they have not aſſayed to corrupt with their moſt 
wicked doctrines: Amongſt others, Elizabeth, the 
pretended queen of England, a ſlave of wicked- 


neſs, lending thereunto her helping hand, with 


whom, as in a ſanctuary, the moſt pernicious of 
all men have found a refuge. This very woman 
having ſeized on the kingdom, and monſtrouſly 


2 ufurping the place of ſupreme head of the church 


in all England, and the chief authority and ju- 


1 riſdiction thereof, hath again brought back the 


ſaid kingdom into miſerable deſtruction, which Was 
then newly reduced to the Catholic faith and good 
fruits. (F. 2.) For having, by ſtrong hand, inhi- 
bited the exerciſe of the true religion, which Mary 
lawful queen of famous memory, had, by the help 
of this ſee, reſtored, after it had been formerly 
_ overthrown by Henry the eighth, a revolter there- 
from; and following and embracing the errors of 


| heretics, ſhe hath removed the royal council, confiſt= 
ing of the Engliſh nobility, and filled it with obſcure. 


men, being heretics ; oppreſſed the embracers of th: 
Catholic faith ; placed impious preachers, miniſters 
of iniquity ; aboliſhed the ſacrifice of the maſs; 
_ prayers, faſtings, choice of meats, unmarried life, 
and the Catholic rites and ceremonies. Commanded 
books to be read in the whole realm containing 
manifeſt hereſy, and impious myſteries and inſtitu- 
tions, by herſelf entertained, and obſerved accord- 
ing to the preſcript of Calvin, to be likewiſe ob- 
ſerved by her ſubjects x prefamed to throw biſhops, 
e parſons 


APPENDIX. 313 
parſons of churches, and other Catholic prieſts, 
out of their churches and benefices ; and to beſtow - 
them and other church livings upon heretics, and 
to determine of church cauſes, prohibited the pre- 
| lates, clergy, and people to acknowledge the church 
of Rome, or obey the precepts and canonical ſanc- 
tions thereof; compelled moſt of them to conde- 
ſcend to her wicked laws, and to abjure the autho- 


rity and obedience of the biſhop of Rome, and 
do acknowledge her to be ſole lady in temporal and 


ſpiritual matters, and this by oath ; impoſed penal- 
ties and puniſhments upon thoſe who obeyed not, 
and exacted them of thoſe who perſevered in the 
unity of the faith, and their obedience aforeſaid, 
caſt the Catholic prelates and rectors of churches 
into priſon, where many of them, being ſpent with 


5 long languiſhing and ſorrow, miſerably ended their 


lives. All which things, ſeeing they are manifeſt 
and notorious to all nations, and by the graveſt 
' teſtimony of very many ſo ſubſtantially proved, that 
there is no place at all left for excule, defence, or 
evaſion. (F. 3.) We, ſeeing that impieties and 
wicked actions are multiplied one upon another; 


and, moreover, that the perſecution of the faithful, 


and affliction for religion, groweth every day hea- 
vier and heavier, through the inſtigation and means 

of the ſaid Elizabeth; becauſe we underſtand her 
mind to be ſo hardened and indurate, that ſhe bath 
not only contemned the godly requeſts and admo- 


nitions of Catholic princes, concerning her healing 
8 8 ang | 


314 APPENDIX. 

and converſion, but alſo hath not ſo much as per- 
mitted the nuncios of this ſee, to croſs the ſeas into 
England; are ſtrained of neceſſity to betake our- 
ſelves to the weapons of juſtice againſt her, not 
being able to mitigate our ſorrow, that we are 


drawn to take puniſhment upon one, to whoſe an- | 
ceſtors the whole ſtate of Chriſtendom hath been 
ſo much bounden. Being therefore ſupported with 


his authority, whoſe pleaſure it was to place us 
[though unable for ſo great a burthen) in his ſu- 
preme throne of juſtice, we do, out of the fulneſs 
of our apoſtolic power, declare the aforeſaid Eliza- 
| beth, being an heretic, and a favourer of heretics, 
and her . NT aforeſaid, to have incurred the 
ſentence of anathema, and to be cut off from the 


unity of the body of Chriſt. ($. 4.) And more- ; 


cover, we do declare her to be deprived of her pre- 


| tended title to the kingdom aforeſaid, and of all : 


- dominion, dignity, and privilege whatſoeves. MEE . 


(FI. 5.) And alſo the nobility, ſubjects, and people 
of the ſaid kingdom, and all others which have, in ; 
any fort, ſworn unto her, to be for ever abſolved 

from any ſuch oath, and all manner of duty, of do- 
minion, allegiance, and obedience ; as we alſo do, 


by authority of theſe preſents, abſolve them, and do 
deprive the ſame Elizabeth of her pretended title 
to the kingdom, and all other things aboveſaid. 


And we do command and interdict all and every 
"the noble men, ſubjects, people, and others afore- 
ſaid, that they preſume not to > obey her, or her 

monitions. 


APPENDIX. 315 


monitions, mandates, and laws. And thoſe who 


ſhall do the contrary, we do innodate, with the 
like ſentence of anathema. (F. 6.) And becauſe 


it were a matter of too much difficulty to convey 

_ theſe preſents to all places, whereſoever it ſhall be 
needful, our will is, that the copies thereof, under 

a public notary's hand, and ſealed with the ſeal of 
an eccleſiaſtical prelate, or of his court, ſhall carry 

| Altogether the ſame credit with all people, judicial 
and "extrajudicial, as theſe preſents ſhould do, if 
they were exhibited or ſnewed. Given at Rome, 
at St. Peter's, in the year of the Incarnation of 


our Lord 1570. the fifth of the calends of May, 
and of our e che fifth year. 


N. B. Leſt the Chriſtian reader ſhould be tempt- 5 
ed to imagine, that the excommunication of here- 
tics, by the church of Rome, is intended only to 
cut them off from the external communion of the 
church, and to bring on them the temporal miſ- 


chiefs denounced ; it may be proper to acquaint 
him, that in the ſenſe and intention of the Papiſts, 


the effects of excommunication extend, moreover, 


even to the ſecluſion out of heaven and happineſs, 


and to the eternal damnation of body and ſoul.— 
Thus Lindwood, a very eminent canonift of out 
own nation, in the times of Popery, tells us, that 

every excommunicate- perſon is a member of _ 
the devil. And Gratian expreſsly ſays, that 


"i Lind ad * ſeculi principes. Verbo Reconc: liationis, de 
Immunit. Eccleſiæ. 


TE „ Excom- 


%% ͤ APN WER 
ce Excommunication is a damnation to eternal | 
« death b. This is explained by John Semeca 
the gloſſator, who tells us, that “ It is certainly 
« true, when the perſon excommunicate is incor- 
0 rigible, and contemns the excommunication . 
So that by their unjuſt law, and moſt uncharitable 
divinity, not only queen Elizabeth, but all true 
| Proteſtants, who live and die, like her, excommu- 
nicated by the church of Rome, are eternally damned, 
and that e cathedra, by the n, ſallible ſentence of 


the pope. 


III. An INDULGENCE granted Y Pope Clement V. 
o Jobi and Joan king and — ow 1 rance, and 
to their ir ſucceſſors for « ever. 


ALE MENT, biſhop, ſervarit of the ſervants 
of. God: To our moſt dear ſon and daugh- 
ter in Chriſt, the illuſtrious John and Joan, king 

and queen of France, greeting, and our apoſtolic 
benediction. Tour deſires we willingly approve 
of, and eſpecially thoſe, wherein may God graci- 
oully give you that peace and repoſe of foul, you 
 pioully ſeek after. Hence it is, that we, ready to 
anſwer your humble requeſts, do, by our apoſtolic 
authority, grant, by theſe preſc nts, an Indulgence, | 
for ever hereafter, to you and your ſucceſſors, that, 
for the time being, ſhall be kings and Weng of 


b Gratian, Can. MNcmo 41. Cauſ 17. ua. 3. Gloſſ. 
2d. DiQuan. Can. verbo mortis. 


e 


; APFENDIE 
F. rance, and to every of you and them; that ſuch 
confeſſor, regular or ſecular, as you and they ſhall 


chooſe, may commute for fuch vows, as you may 


have already made, or which by you or your ſuc- 
ceſſors may be, hereafter, made; (vows touching 
the Holy Land, the bleſſed apoſtles Peter and Paul, 


5 and of chaſtity, and continency, only excepted) - 


and alſo ſuch oaths by you taken; and by you and 
them to be taken, in all times coming, that you 


and they cannot profitably keep, by other works of be 


piety, as to him ſhall ſeem expedient towards God, 


and for the peace of your and their fouls. Be it 


therefore utterly unlawful to any upon earth, to an- 
nul this our grant; or, by any act of temerity to 
controvert the ſame. And be it known to any 
one, that preſumptuouſly attempts ſo to do, that 
he, forthwith, incurs the wrath of Almighty God, 


„ of his bleſſed apoſtles Peter and Paul. — 
Given at Avignon, 12 Calend. Mali, Anno "a 


| Dacbertus. SOR. miſcell. Solar. ann. 1357. 155 
tom. 4+ * 275. 


g . The reader cannot but obſerve, that, accord- 
"4 ing to this laſt recited Bull, 1. *Tis plain that no 
5 king of France need ſtand to any oath, any longer 


than it is for his intereſt; ; if he can get a confeſſor 8 
to commute for the breach thereof. 2. e cannot 


fail of ſuch a confeſſor, ſince it is at his choice, 
to take what preſbyter he pleaſes, out of the whole 
body of the clergy, for his confeſſor. 3. That 


8 — — — — ES a5 4 mmm 9 
” * 


— — 2 


318 A PPEN PD IX. 


the greater bigot he is to papal authority, with 
more eaſe to his own conſcience he may tram 

ple upon the moſt ſacred oaths, and moſt ſolemn 1 
covenants. 4. That the diſſolving the principal 2 


band of human fociety and government (oaths) is 


an eaſy conſequence of the doctrine of a fulneſs of 
| Power wherever that be thought to be lodged) to 
abſolve from crimes committed, and to diſpenſe 
with God's laws. 5. That to grant ſuch a power, 
before the oath is taken, is a « thee temptation to 
= rake the oath with a deſign of breaking i it. 6. That | 
there is no poſſible ſecurity, in any treaty, with 3 
perſons who think themſelves thus privileged » 


F rom theſe ſamples of popiſh excommunications 


and indulgences, as well as from the foregoing view 
of the general doctrines and practices of the Roman 
church, how naturally are we not led to conclude, 
in the words of the prophet | — The leaders of this 
people cauſe them to err, and they that are led by them 
are deſtroyed ©. They juſtify the wicked for reward, 
and take away the righteouſneſs of the righteous : 
from bim . 5 


„ Steele's Romiſh Ecclef. Hiſt Pref. „ 4. Iai. ix. 16. 


* Ibid. v. 23. 


THE END. : 


 ANARERELED ED ENERENENER | 


E RR AT A. 
1 P AGE 7. line 17. for, any other, read, of any other. P. 49. 
I. 13. for, communion of the Chiliaſts, r. communion, and the 
 dofrrine of the Chiliaſis. P. go. 1. 8. for, preach any other goſpel 
than that ye hae received, r. preach any other goſpel unto you, 
than that which we have preached unto you. P. 78. 1. 13. for, 


is to be performed, r. is performed. P. 92.1. 19. for, ſhould rely, 


r. ſhould not rely. P. g7. 1. 8. for, where the ſouls of thoſe who, 


r. where the ſouls of thoſe go, who. P. 101. Reference at bottom, 
for, Rew. xi. r. Rev, xxi. P. 132. l. 11, 12. for, revered, r. 


rewerend. P 174. 1. 26. for, giving him, r. giving them. P. 1 93 Y 
1. 13. for, there, r. then. P. 198. 1. 19. for, appropriated her, 
r appropriated to ber. P. 225. I. 16. for, communion of thoſe, 


r. communion of thoſe idolaters. P. 248. 1. 26, 27. for, tyrant, 
And, r. tyrant: and. P. 254. I. 2. dele ſo, Ibid. I. 5. for, 
impartiallity, r. impartiality. P. 255. I. 3. for, Ordinary arts, 

r. Of the ordinary arts P. 287. I. 5. for, entirely to, r. entirely 

—_— to. P. 291. Reference at bottom, for Maychr. r. Mayer- 


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