A
short
and
plain
Account
of
the
Romish
Doctrines
,
&c.
SECT
.
I.
QU
.
SInce
our
greatest
interest
here
,
is
to
know
the
truth
and
certainty
of
that
Religion
we
profess
,
What
is
to
be
understood
by
the
Protestant
reformed
Religion
,
as
under
such
a
designation
it
is
now
held
forth
?
Ans.
If
we
consult
the
Scripture
,
unto
whose
tryal
this
offereth
it self
,
it
may
be
clearly
seen
that
it
is
no
new
Doctrine
brought
in
on
the
World
,
but
the
truth
of
Christianity
,
by
the
good
hand
of
the
Lord
on
the
reformed
Church
,
confessed
,
asserted
,
and
purged
from
the
corruptions
of
Popery
;
and
hath
the
very
same
grounds
to
prove
it
,
which
the
Christian
Religion
hath
.
Qu
.
Is
it
not
of
late
since
the
name
of
Protestant
,
much
less
as
a
Church
,
was
known
,
and
from
my
visible
appearances
but
little
,
to
evidence
its
being
and
succession
in
the
World
,
when
Popery
for
many
Ages
had
a
conspicuous
and
flourishing
State
?
Ans.
We
deny
not
the
Reformation
to
be
late
,
and
that
name
of
Protestant
,
which
had
its
rise
from
a
solemn
Protestation
of
several
Princes
and
Cities
against
Popery
:
But
these
also
are
demonstrably
clear
.
1.
How
it
is
the
same
Truth
,
and
Religion
of
the
Apostles
and
Primitive
Church
,
wherein
they
walked
,
though
in
a
great
measure
after
darkned
,
as
Antichristianism
grew
up
;
which
hath
been
unanswerably
proved
to
the
World
.
2.
That
in
the
whole
Scripture
no
ground
can
be
shewed
,
for
a
continual
visibility
of
the
Church
,
as
an
unite
body
and
in
a
flourishing
outward
state
;
but
the
contrary
is
foretold
,
how
obscure
,
and
low
her
condition
should
be
during
Antichrist's
reign
:
So
as
a
place
of
hiding
was
the●
prepared
for
her
,
Rev.
12.6
.
3.
Yet
,
even
in
these
darkest
times
,
there
did
not
want
some
visibility
of
the
true
Church
,
by
a
continued
succession
of
witnesses
to
appear
for
the
Truth
,
and
against
the
Romish
Apostacy
,
which
as
a
fresh
River
made
its
way
through
that
horrid
Lake
,
without
mixing
with
it
.
Qu
.
What
peculiar
grounds
are
there
to
prove
this
,
o●
enforce
a
conviction
on
others
,
That
the
Protestant
Religion
,
this
day
,
is
the
pure
,
and
ancient
Christian
Religion
?
Ans.
If
men
shut
not
their
eyes
,
none
can
deny
these
grounds
,
as
a
test
of
the
certainty
thereof
.
1.
Its
exact
conformity
to
the
Scripture
,
and
to
the
genuine
and
perspicuous
sense
thereof
,
than
which
nothing
is
more
clear
,
if
we
will
but
come
to
the
light
and
compare
these
together
.
2.
That
the
Protestant
Religion
in
all
the
essentials
thereof
,
is
the
very
same
,
and
exactly
agrees
with
the
Faith
of
the
Christian
Church
,
in
the
first
three
centuries
;
and
for
this
doth
appeal
our
adversaries
,
to
produce
one
essential
difference
,
betwixt
the
one
and
the
other
,
from
the
Records
of
these
times
,
or
any
Writings
of
the
Fathers
.
3.
That
no
evidence
can
be
given
,
in
contending
for
the
Christian
Faith
against
Heathens
,
and
to
hold
forth
the
certainty
thereof
,
which
doth
not
undeniably
answer
to
confirm
the
Protestant
Religion
.
4.
That
in
the
writings
of
the
greatest
Adversaries
,
and
their
most
bitter
invectives
against
Christianity
,
who
in
the
first
times
did
oppose
themselves
to
the
same
Doctrine
the
Protestant
Church
now
owns
and
professeth
;
such
as
Celsus
,
Tryphon
,
Porphyrie
,
Lucian
,
&c.
There
is
not
the
least
mention
of
Popery
in
any
of
these
Articles
,
against
which
the
Protestant
Church
contends
,
nor
of
the
Romish
Supremacy
and
Infallibility
,
where
they
could
have
had
so
great
advantage
to
object
against
the
Christian
Cause
,
and
call
its
whole
Truth
in
question
:
Nor
did
the
Jews
then
,
who
objected
all
they
could
against
the
Christian
Faith
,
in
the
least
once
mention
any
such
points
,
as
are
now
controverted
betwixt
them
and
us
.
5.
It
is
clear
from
unquestionable
History
,
and
confession
of
our
Adversaries
,
that
a
continued
succession
of
Orthodox
Doctors
,
who
did
confess
and
teach
the
same
Doctrine
,
for
the
substance
thereof
,
that
we
own
,
have
in
no
times
been
wanting
to
the
Church
,
nor
some
visible
party
to
withstand
Popery
,
and
keep
up
a
witness
to
the
Truth
,
even
in
the
greatest
darkness
;
so
as
the
Romish
Writers
are
forced
to
confess
,
That
the
Protestants
now
are
the
same
which
the
Waldenses
were
of
old
,
and
the
Berengarians
before
them
.
Qu
.
Doth
not
the
Popish
Religion
found
on
such
solid
grounds
,
and
evident
principles
as
can
bring
a
sufficient
certainty
there
with
of
its
own
Truth
,
when
it
hath
the
Decrees
,
Canons
,
and
infallible
Decisions
of
their
own
Church
to
warrant
the
same
,
and
of
the
Pope
as
supreme
Head
?
Ans.
According
to
their
own
Doctrine
and
Principles
,
they
can
have
no
possible
certainty
of
their
Religion
,
nor
of
that
they
pretend
to
sound
on
therein
:
When
,
1.
They
are
not
agreed
,
nor
ever
like
to
be
;
who
that
infallible
Judg
is
,
or
in
whom
such
an
Infallibility
as
they
claim
is
seated
,
whether
in
a
general
Council
,
or
in
the
Pope
alone
:
So
as
they
are
in
greatest
contradiction
to
other
,
about
the
very
foundation
of
their
Faith
;
nor
is
this
a
controversie
amongst
a
few
,
but
one
part
of
their
Church
with
greatest
heat
,
opposing
the
other
therein
.
2.
They
can
have
no
assurance
if
they
have
any
Church
at
all
,
and
whether
most
of
their
Popes
,
Bishops
and
Priests
,
be
not
without
Baptism
,
and
still
●●●icks
without
Ordination
,
when
there
Doctrine
,
and
the
Council
of
Trent
doth
so
expresly
hold
the
efficacy
of
all
Sacraments
(
of
which
they
reckon
Ordination
as
well
as
Baptism
to
be
one
)
to
depend
on
the
Intention
of
the
Priest
who
officiates
,
of
which
none
possibly
can
be
sure
.
3.
Such
can
have
no
rational
certainty
of
what
they
profess
to
believe
,
who
are
with
their
own
consent
shut
out
●●om
all
proper
knowledg
of
the
Scripture
,
and
on
the
testimony
of
men
must
resolve
their
Faith
,
yea
with
a
blind
obedience
intrust
their
souls
concernments
to
these
,
whose
credit
and
testimony
,
without
some
further
surety
,
they
would
fear
to
take
for
a
sum
of
money
.
4.
Is
it
not
on
a
matter
of
fact
,
and
most
doubtful
relation
,
all
may
see
they
ground
their
Faith
,
and
adventure
their
immortal
Soul
,
where
scarce
a
shadow
,
or
School-problem
is
to
bear
up
the
whole
fabrick
of
Popery
;
which
is
an
alledged
Presidence
of
Peter
amongst
the
Apostles
,
while
no
demonstration
can
ever
be
given
that
Peter
was
at
Rome
,
or
that
he
was
Bishop
there
,
or
if
the
same
priviledges
be
intailed
to
his
successours
,
and
how
these
should
be
chosen
in
after-times
?
5.
It
is
undeniable
also
according
to
their
own
principles
,
they
have
no
Bible
nor
any
such
authentick
record
to
prove
their
Religion
,
but
what
is
a
Mass
of
dead
unsensed
Characters
,
that
hath
no
articulate
voice
or
intelligible
sound
,
until
the
Romish
Clergy
put
a
sense
thereon
:
So
that
the
very
Letter
of
the
Scripture
is
most
evidently
past
from
.
For
my self
I
dare
say
,
before
him
who
knoweth
all
things
,
that
I
would
tremble
and
stand
in
awe
of
any
deceit
or
mistake
in
the
matter
of
Religion
,
and
have
in
greatest
earnest
sought
to
be
perswaded
of
the
Truth
,
without
respect
to
interest
,
party
,
or
education
,
as
that
wherein
I
know
an
eternal
salvation
is
concerned
;
but
can
see
no
way
to
embrace
Popery
,
except
men
turn
Atheists
,
yea
,
quit
all
Religion
and
Reason
at
once
.
Qu
.
But
is
not
Rome
the
Catholick
and
Apostolick
Church
,
out
of
which
there
is
no
Salvation
?
Ans.
We
know
there
is
a
Catholick
Church
under
the
Gospel
,
that
consists
of
all
who
embrace
the
Christian
Faith
,
whether
bond
or
free
,
whether
Jews
or
Gentiles
,
and
is
to
no
particular
Nation
,
People
,
or
Language
,
restricted
,
as
under
the
Law
:
But
that
the
Romish
Church
can
have
no
possible
claim
here
,
is
unanswerable
.
1.
Because
no
Institution
is
in
the
whole
Scripture
to
be
shewed
of
such
a
Church
as
consisteth
of
all
Christians
subjected
to
one
humane
Head
,
and
supreme
Governour
under
Jesus
Christ
,
on
the
Earth
;
or
where
subjection
to
the
Pope
is
made
a
condition
to
Salvation
.
2.
It
is
clear
that
in
the
Apostles
time
,
and
for
many
Ages
after
,
the
Christian
Catholick
Church
had
a
being
,
when
it
had
no
dependence
on
the
See
of
Rome
,
nor
was
known
by
any
such
Test
,
as
to
own
the
Pope
and
his
supreme
Jurisdiction
;
except
it
be
averted
,
that
there
was
one
Catholick
Church
before
the
setting
up
of
Papacy
,
and
the
other
since
,
essentially
different
from
the
former
.
3.
There
is
no
access
to
deny
that
they
are
more
,
and
of
greater
extent
in
the
World
,
who
embrace
the
Christian
Faith
,
and
have
no
communion
with
the
See
of
Rome
,
or
their
Doctrine
,
than
such
who
are
subjected
thereto
.
4.
As
there
is
one
Faith
,
and
one
Lord
Jesus
Christ
;
so
is
there
but
one
body
,
which
is
his
Church
,
united
to
him
as
her
head
,
Eph.
4.3
,
4.
Which
is
the
prerogative
of
the
Son
of
God
alone
,
and
incommunicable
to
any
,
to
be
the
Head
thereof
,
but
he
who
for
this
end
died
and
rose
,
that
he
might
be
the
Lord
of
the
dead
and
of
the
living
,
Rom.
14.9
.
Qu
.
Yet
is
not
still
the
same
Christian
Religion
,
at
least
for
substance
,
held
forth
in
the
Popish
Doctrine
,
which
the
Protestant
Church
owns
?
Ans.
Whatever
in
words
such
pretend
,
their
own
Principles
,
and
the
known
Doctrine
of
the
Council
of
Trent
can
too
visibly
resolve
this
,
that
these
do
not
retain
the
Christian
Faith
in
the
essentials
thereof
,
but
have
razed
the
very
foundation
,
who
resolve
not
their
Faith
on
the
Scripture
and
its
Divine
Authority
,
but
on
a
humane
testimony
;
and
deny
religious
worship
to
be
due
to
the
true
God
alone
,
but
give
it
unto
Angels
and
Men
also
;
who
lay
another
foundation
to
build
on
than
Jesus
Christ
,
another
Purgatory
than
his
blood
,
to
purifie
us
from
all
sin
,
another
propitiatory
Sacrifice
to
expiate
sin
,
than
his
Death
,
who
was
once
offered
to
bear
the
sins
of
many
,
Heb
.
9.28
.
another
merit
than
his
obedience
,
by
which
we
are
made
righteous
;
and
thus
make
void
the
great
intent
of
the
Gospel
,
laying
down
a
way
of
Life
and
Salvation
on
the
same
terms
,
that
it
stood
in
the
Covenant
of
Works
;
yea
,
who
take
on
them
to
change
the
condition
of
the
dead
,
and
by
a
supreme
absolute
power
make
void
the
express
commands
of
the
Lawgiver
.
Certainly
we
must
either
quit
the
Scriptures
,
or
acknowledg
that
nothing
can
be
more
destructive
to
the
Christian
Faith
revealed
there
,
than
such
Doctrine
.
Qu
.
Is
there
not
some
infallible
Rule
and
Judg
,
to
determine
herein
,
on
whose
decisive
sentence
we
may
securely
rest
in
the
greatest
controversies
?
Ans.
If
we
own
our selves
Christians
this
can
be
no
debate
,
that
the
Scriptures
contained
in
the
Old
and
New-Testament
are
the
supreme
Judge
,
The
Oracles
of
God
committed
to
the
Church
,
Rom.
3.2
.
To
give
Answers
in
every
dark
case
;
The
Type
and
form
of
sound
Doctrine
,
Rom.
6.17
.
Unto
whose
sentence
we
are
in
all
matters
,
both
of
Faith
and
Practice
,
expresly
referred
by
the
Lord
.
Isa
.
8.20
.
To
the
Law
and
to
the
Testimony
,
if
they
speak
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
SECT
.
2.
Qu
.
SInce
the
Rule
of
Faith
must
be
plain
and
intelligible
,
Can
the
Scripture
be
such
,
which
according
to
the
Popish
Doctrine
,
is
but
a
Mass
of
dead
and
dark
Characters
,
until
there
Church
put
a
sence
thereon
?
Ans.
If
we
credit
its
own
witness
,
it
is
then
clear
,
1.
That
it
Is
such
as
make
the
simple
wise
,
Psal
.
19.7
.
And
is
a
Light
shining
in
a
dark
place
,
to
which
we
are
called
to
take
beed
,
2
Pet
.
1.19
.
And
A
Lamp
to
our
feet
,
Psal
.
119.105
.
2.
We
see
what
is
written
there
was
for
our
learning
,
Rom.
15.4
.
And
given
us
for
that
end
,
that
it
might
be
●nderstood
.
3.
It
is
clear
the
promise
of
the
Spirit
,
to
lead
us
unto
all
Truth
,
Job
.
16.3
.
doth
belong
to
every
Believer
,
as
well
as
to
the
greatest
Doctors
of
the
Church
,
who
can
pretend
to
no
extraordinary
Revelation
for
leading
of
them
.
4.
We
know
the
Fathers
and
Ancient
Church
,
did
still
prove
their
Doctrine
from
the
Scripture
,
as
not
only
of
more
authority
,
but
more
clear
than
their
Comments
.
5.
Though
none
do
deny
but
some
Scriptures
be
not
so
obvious
to
our
discerning
as
others
,
and
that
several
Prophecies
are
sealed
up
until
the
times
of
their
taking
place
in
the
event
;
yet
if
men
stumble
not
at
the
Noon-day
,
nothing
can
be
more
plain
than
the
fundamentals
of
Christianity
,
and
the
Scripture-Truths
which
are
necessary
to
Salvation
:
But
the
World
may
see
it
is
not
its
obscurity
,
against
which
their
true
quarrel
is
,
but
a
too
clear
evidence
,
before
which
their
interest
cannot
stand
.
Qu
.
Yet
is
this
a
sufficient
ground
,
for
the
Scriptures
being
translated
into
our
own
Language
,
so
as
every
Man
may
read
and
have
access
thereto
,
which
the
Romish
Church
so
expresly
forbids
,
as
the
greatest
cause
of
Error
and
Heresie
?
Ans.
We
know
,
1.
That
the
command
is
express
for
all
to
read
,
and
teach
their
children
,
Deut.
6.11
.
2.
That
under
the
Law
,
the
Jewish
Church
had
no
restraint
;
and
should
the
Church
now
be
in
a
worse
case
,
and
live
in
more
darkness
.
3.
That
upon
this
account
were
the
Bereans
so
highly
commended
for
examining
the
Apostles
Doctrine
,
by
the
written
Word
,
which
they
could
never
have
done
,
if
any
such
restraint
to
read
the
same
had
been
upon
them
.
4.
It
is
a
strange
cure
,
to
keep
from
the
Light
for
fear
of
going
wrong
;
and
when
Jesus
Christ
saith
,
You
err
not
knowing
the
Scriptures
,
Mat
.
22.22
.
That
Ignorance
thereof
should
be
the
way
to
keep
us
right
.
Qu
.
Is
it
not
evident
,
2
Pet
.
3.16
.
How
there
are
things
hard
to
be
understood
in
Paul's
Epistles
,
which
they
who
are
unlearned
and
unstable
wrest
to
their
own
destruction
?
Ans.
It
is
there
shewed
,
1.
That
there
are
some
things
more
dark
in
the
Scripture
,
none
do
deny
.
2.
We
see
these
who
thus
stumble
,
are
such
as
wrest
the
Word
,
differencing
them
from
these
of
a
humble
,
sober
,
and
serious
Spirit
,
by
whom
none
will
judg
the
Apostle
here
means
the
whole
of
Believers
within
the
Church
except
the
Doctors
thereof
:
Nor
hath
it
more
weight
to
forbid
Christians
making
use
of
the
Scriptures
,
and
to
read
the
same
;
than
to
forbid
the
necessary
use
of
meat
,
because
some
unsober
abuse
the
same
to
their
hurt
.
Qu
.
What
inducements
then
can
the
Romish
Church
have
to
restrain
Christians
in
this
,
if
it
be
so
visibly
cross
to
the
Rule
?
Ans.
They
have
(
I
confess
)
this
plea
,
that
there
is
no
Law
for
necessity
;
since
their
case
so
stands
,
they
must
either
ruine
their
interest
,
and
be
discovered
in
the
greatest
imposture
that
ever
was
known
in
the
World
,
or
have
the
Bible
shut
up
,
though
it
be
to
ruine
the
Souls
of
many
Millions
of
the
poor
People
;
nor
is
it
strange
such
hate
the
light
,
whose
deeds
are
evil
,
lest
they
be
reproved
.
SECT
.
III
.
Qu
.
IS
it
not
to
the
Church
,
and
no
private
person
,
That
the
supreme
Authority
,
and
power
of
interpreting
the
Scripture
,
and
to
be
judg
of
the
true
●ence
thereof
doth
belong
?
Ans.
The
Scripture
is
the
alone
Infallible
Rule
for
●nterpretting
it self
,
and
to
none
else
but
●o
the
Holy
Ghost
speaking
to
us
there
,
●an
such
Authority
be
ascribed
.
1.
Be●●use
the
Scripture
is
the
supreme
stand●●d
,
by
which
we
are
called
To
prove
all
●●ings
,
1
Thes
.
5.21
.
and
To
know
the
●●●rits
,
whether
they
be
of
God
or
not
,
1
Joh
.
●
.
1
.
Yea
,
thus
must
the
Doctrine
of
the
Church
be
known
.
2.
The
sence
of
the
Scripture
is
the
Scripture
it self
,
which
thence
only
can
be
sought
,
and
understood
by
the
same
Spirit
which
indited
it
.
3.
We
may
see
by
innumerable
instances
,
that
where
in
one
place
it
speaks
more
darkly
,
it
doth
explain
it self
in
another
,
and
thus
refers
us
to
its
own
interpretation
;
yea
,
how
with
a
greater
light
and
plainness
truths
are
opened
up
in
the
New
Testament
,
which
more
darkly
,
and
as
under
a
Veil
,
were
held
forth
in
the
Old.
Qu
.
But
the
Scripture
is
of
no
private
interpretation
,
therefore
to
the
Church
only
it
must
belong
?
Ans.
This
only
shews
the
Scriptures
Interpretation
can
be
subjected
to
no
humane
Comments
,
nor
hath
its
Authority
of
men
,
and
from
their
private
judgments
,
whatever
place
they
bear
in
the
Church
,
but
must
be
sought
from
the
Scripture
it self
,
and
according
to
the
Analogy
of
Faith
;
but
no
ground
in
the
least
to
deny
access
to
private
Persons
,
to
know
and
seek
after
the
true
sence
of
the
Scripture
.
Qu
.
What
solid
assurance
can
any
particular
Christian
have
,
that
such
is
the
true
sence
of
the
Scripture
,
without
some
authoritative
decision
of
the
Church
?
Ans.
We
know
,
1.
That
the
promise
,
Joh
.
7.17
.
stands
good
to
every
one
of
the
Saints
for
their
certainty
of
this
,
If
any
man
do
my
will
,
he
shall
know
my
Doctrine
,
whether
it
be
of
God
or
not
:
And
such
who
object
this
,
dare
not
(
I
am
sure
)
restrict
the
giving
of
the
Spirit
for
that
end
to
their
Church-Doctors
,
as
that
from
which
private
Christians
are
shut
up
.
2.
If
the
sence
of
any
thing
written
can
be
understood
,
then
is
it
sure
the
most
weighty
and
necessary
truths
of
the
Scripture
are
so
obviously
plain
,
as
they
can
bear
no
other
sence
and
meaning
,
except
men
quit
the
very
use
of
Reason
and
Judgment
.
3.
Where
the
Scripture
is
more
dark
,
there
want
not
peculiar
helps
and
means
for
a
Christians
attaining
to
the
true
sence
thereof
,
such
as
serious
prayer
,
to
know
the
original
languages
,
and
thus
repair
to
these
fountains
themselves
;
much
advertency
to
the
scope
,
and
intent
of
the
Scripture
,
yea
,
a
dexterous
comparing
of
one
place
with
another
,
with
a
prudent
use
of
the
judgment
,
and
commentaries
of
such
as
have
written
thereon
,
though
not
implicitely
to
rest
upon
them
.
Qu
.
But
hath
not
the
Scripture
so
different
and
various
a
sence
,
as
necessarily
requires
some
living
and
visible
Judge
,
to
decide
when
to
take
it
in
a
literal
,
or
in
a
figurative
sence
?
Ans.
It
concerns
the
Romish
Church
to
impose
divers
sences
on
the
Scripture
,
that
it
may
have
none
at
all
;
though
we
deny
not
some
figurative
expressions
are
there
,
the
true
sence
whereof
must
only
be
understood
from
what
is
the
obvious
intent
and
scope
of
such
a
Scripture
,
and
not
the
very
words
themselves
.
Such
as
Mat
.
5.29
.
If
thine
eye
offend
thee
pluck
it
out
.
Psal
.
91.13
.
Thou
shalt
tread
upon
the
lion
and
the
dragon
:
But
it
is
most
clear
.
1.
That
one
true
and
genuine
sence
,
the
Scripture
only
hath
from
the
words
rightly
understood
,
which
is
the
literal
sence
,
and
thence
only
Arguments
can
be
taken
to
prove
any
truth
.
2.
That
in
no
truths
necessary
to
Salvation
is
there
any
thing
figuratively
expressed
,
but
what
is
with
greatest
plainness
,
to
the
discerning
of
all
,
held
forth
.
3.
What
the
Romish
Church
so
much
pleads
for
,
of
an
Allegorick
,
Moral
,
and
Typical
sence
,
they
are
no
way
different
sences
of
the
Scripture
,
but
a
different
application
and
accommodation
of
one
and
the
same
Scripture
divers
ways
;
in
the
use
whereof
much
caution
and
sobriety
is
needful
:
and
though
a
necessary
respect
is
to
be
had
always
to
the
Type
and
the
thing
Typified
;
yet
,
even
there
,
is
the
sence
still
one
and
the
same
.
SECT
.
4.
Qu
.
HOw
know
you
that
the
Scripture
is
of
God
,
or
can
be
infallibly
sure
of
its
Divinity
,
but
by
the
Church
and
its
Testimony
?
Ans.
We
deny
not
this
to
be
a
peculiar
motive
&
inducement
,
for
a
high
and
reverent
esteem
thereof
,
and
as
a
ministerial
help
to
our
Faith
,
though
with
no
authoritative
Dominion
over
the
same
.
But
1.
The
Scripture
may
be
clearly
known
by
its
own
light
;
and
these
express
Characters
and
marks
of
Divinity
it
bears
,
which
convincingly
shew
whose
it
is
;
so
as
the
meanest
Christian
may
know
,
and
discover
this
,
without
any
humane
Testimony
.
2.
It
is
true
there
needs
also
the
inward
work
of
the
Spirit
,
to
beget
a
firm
and
through
perswasion
thereof
upon
the
Soul
.
Qu
.
But
how
do
you
know
you
perceive
such
a
light
in
the
Scriptures
,
as
you
speak
of
?
Or
can
you
make
it
appear
to
others
that
you
are
not
deceived
therein
?
Ans.
None
will
distrust
their
own
eyes
,
though
by
no
Arguments
they
can
perswade
those
who
are
blind
,
that
they
really
behold
so
glorious
and
excellent
a
light
:
But
it
is
●●range
and
absurd
,
to
demand
a
reason
of
Sense
,
or
for
a
blind
man
,
to
require
him
who
sees
,
to
prove
unto
him
by
Argument
,
that
he
certainly
sees
and
beholds
such
things
.
Qu
.
Is
not
this
visibly
to
run
in
a
round
and
circle
,
from
the
Scripture
to
the
Spirit
,
and
from
the
Spirit
again
to
the
Scripture
,
when
thus
you
know
by
the
Spirits
revealing
the
Scripture
to
be
the
Word
of
God
,
and
that
Revelation
to
be
true
by
the
Scripture
?
Ans.
No
ground
is
here
for
any
such
challenge
.
1.
Because
we
admit
no
private
or
particular
Revelation
of
the
Spirit
,
to
assure
us
of
the
Truth
,
different
from
what
is
revealed
in
the
Scripture
it self
.
2.
It
can
be
no
circle
,
when
it
is
so
clear
,
the
Scripture
and
Spirit
do
mutually
prove
one
another
,
but
different
ways
and
not
in
the
same
manner
;
for
it
is
by
way
of
Argument
,
the
Scripture
proves
the
certainty
of
the
Spirit
,
holding
out
such
truths
,
whence
we
know
how
to
discern
the
Spirit
;
but
effectively
,
and
as
an
instrument
doth
the
Spirit
prove
the
Scripture
,
by
enabling
to
see
that
marvellous
light
which
is
therein
.
3.
As
hath
been
already
cleared
,
there
are
Arguments
of
another
nature
,
and
independent
on
the
Testimony
of
the
Spirit
,
by
which
the
Divinity
of
the
Scripture
can
be
solidly
known
and
demonstrated
.
Qu
.
Can
you
know
what
of
the
Scripture
is
Canonical
,
or
that
these
Apocrypha
Books
,
which
Protestants
reject
,
are
no
part
thereof
without
the
Churche's
decision
?
Ans.
We
know
,
1.
That
these
were
never
acknowledged
in
the
Canon
of
the
Scripture
,
by
the
Jewish
Church
before
Christ
,
to
which
the
Oracles
of
God
were
committed
,
nor
read
and
expounded
in
their
Synagogues
,
as
their
most
Ancient
Writers
and
of
greatest
credit
amongst
them
witness
.
2.
They
were
not
written
in
Hebrew
,
the
language
of
the
Church
before
the
coming
of
Christ
,
in
which
all
the
Books
of
the
Old
Testament
were
generally
written
.
3.
Though
with
that
severe
caution
,
was
the
Ancient
Church
careful
to
keep
the
Scripture
,
so
as
the
whole
number
of
verses
and
letters
there
was
most
exactly
reckoned
,
and
lookt
too
;
yet
none
of
these
Apocryphal
Books
was
ever
received
,
or
admitted
by
them
.
4.
By
the
primitive
Church
after
the
Apostles
,
such
were
not
owned
in
the
Canon
of
the
Scripture
,
though
by
some
allowed
to
be
read
for
instruction
of
manners
.
5.
They
are
convict
of
notorious
falshood
in
many
places
both
of
Doctrine
and
History
,
which
all
may
see
most
repugnant
to
Truth
and
the
Analogy
of
Faith
.
Qu
.
But
what
certainty
can
the
most
of
Protestants
have
about
the
Scripture
,
while
they
found
their
Faith
on
the
credit
of
a
Translation
,
that
all
know
to
be
fallible
?
Ans.
Nothing
can
be
more
for
moral
assurance
than
is
here
,
when
it
is
so
clear
:
1.
That
the
truth
of
our
translations
,
though
in
divers
times
and
different
languages
,
yet
do
all
agree
in
the
main
and
substance
.
2.
That
men
have
solid
relief
at
their
hand
,
to
go
into
the
sountains
themselves
,
the
original
Languages
,
and
see
with
their
own
eyes
,
if
the
Translations
thereof
be
not
faithful
and
true
;
which
by
a
little
pains
and
diligent
use
of
helps
for
such
an
end
,
is
in
every
ones
power
to
attain
.
3.
It
is
not
on
naked
words
,
but
on
the
clear
and
genuine
sense
thereof
,
in
whatever
Language
held
forth
,
that
we
are
to
found
our
Faith
;
nor
can
any
deny
the
Scripture
truely
rendred
in
English
to
be
the
word
of
God
,
though
not
in
the
very
same
Characters
in
which
the
Prophets
wrote
the
same
.
4.
These
evidences
of
the
Scriptures
Divinity
,
that
it
enlighteneth
the
eyes
and
converts
the
Soul
,
with
its
Authority
over
the
Conscience
,
we
know
to
be
no
less
discernibly
,
and
convincingly
witnessed
in
mens
in
the
Greek
and
Hebrew
.
SECT
.
5.
Qu
.
IS
the
Scripture
of
it self
a
sufficient
foundation
of
Faith
,
for
any
private
Christian
,
which
according
to
the
Romish
Doctrine
must
have
its
Authority
from
the
Church
,
without
whose
sanction
and
consent
it
can
be
no
Scripture
,
or
Canonical
?
Ans.
These
are
indeed
concerned
to
put
down
all
Credit
and
Authority
of
this
Divine
Record
,
that
they
may
be
alone
Judges
in
their
own
Cause
:
But
we
know
,
1.
That
the
Apostolick
Church
had
no
such
claim
,
2
Cor
.
1.24
,
Not
that
we
have
dominion
over
your
Faith
.
2.
That
they
did
bound
their
Authority
within
the
limits
of
the
Scripture
;
Gal.
1.8
,
Though
we
,
or
an
Angel
from
Heaven
,
preach
another
doctrine
than
that
we
have
preached
to
you
,
let
him
be
accursed
.
3.
Thus
should
the
Churches
witness
be
of
greater
credit
and
weight
than
the
Word
of
God
.
4.
There
is
no
Authority
,
even
the
Romish
Church
can
pretend
to
,
but
what
they
plead
from
the
Scripture
;
therefore
it
cannot
be
dependent
upon
the
Church
.
5.
Should
this
be
admitted
the
Christian
Cause
were
●o●●
,
in
contending
against
Atheists
and
Infidels
,
nor
any
possible
access
to
convince
these
;
for
what
could
that
Argument
of
the
Churche's
Authority
be
to
them
,
who
own
no
such
thing
?
6.
If
on
this
the
Scripture
be
admitted
,
our
Faith
should
then
resolve
on
the
Testimony
of
men
,
and
be
but
a
humane
Faith
.
Qu
.
But
must
every
private
Man
be
his
own
Judge
,
and
not
the
Church
,
to
put
what
sense
he
pleaseth
on
the
Scripture
?
Ans.
It
is
clear
,
1.
That
there
is
a
private
judgment
of
discretion
the
meanest
Christi●n
hath
,
to
know
and
discern
the
Truth
,
that
his
service
may
be
Reasonable
service
,
Rom.
12.1
.
And
his
Faith
a
ration●l
act
,
For
every
man
must
prove
his
own
work
,
Gal.
6.4
.
2.
We
deny
not
a
publick
and
ministerial
judgment
to
the
Church
,
which
in
greater
and
lesser
Synods
may
be
passed
,
where
Pastors
and
Elders
are
assembled
by
the
ordinance
of
Christ
,
though
here
no
blind
obedience
is
imposed
;
since
this
only
can
be
according
to
the
Law
,
and
in
pursuance
of
it
,
not
above
it
.
3.
But
to
the
Holy
Ghost
alone
speaking
to
us
in
the
Scripture
,
and
to
none
else
,
can
a
Supremacy
,
and
a
Soveraignty
of
judgment
in
matters
of
Faith
belong
;
Since
There
is
but
one
Lawgiver
,
who
is
able
to
save
and
destroy
,
Jam
.
4.12
.
And
no
power
against
the
truth
,
but
for
it
,
2
Cor
.
13.8
.
Qu
.
Are
we
not
called
to
hear
the
Church
,
Mat
.
18.17
:
and
implicitely
rely
on
its
sentence
?
Ans.
That
command
hath
respect
to
Church-censures
,
and
against
contumacy
,
but
to
impose
no
implicit
obedience
,
or
subject
the
Scriptures
Authority
to
Men
:
When
it
is
so
clear
,
1.
That
the
furthest
observance
of
the
Apostle
was
to
be
such
as
might
not
go
without
these
bounds
,
Be
ye
followers
of
me
,
as
I
am
of
Christ
.
2.
This
were
to
divide
Faith
and
Knowledg
from
one
another
,
and
an
express
contradicting
of
that
,
1
Pet
.
3
15
,
To
be
ready
to
give
a
reason
of
the
faith
within
us
to
every
one
who
demands
.
3.
Thus
Men
might
be
saved
without
believing
there
is
a
Christ
,
and
Salvation
,
so
they
do
but
believe
in
the
Pope
and
Council
.
4.
Thus
many
were
under
a
necessity
to
live
and
dye
Infidels
,
if
they
must
only
hear
what
the
Romish
Church
says
,
and
not
credit
their
own
eyes
for
what
they
see
and
read
of
the
Scripture
themselves
,
who
in
some
remote
parts
of
the
earth
,
or
by
a
close
imprisonment
may
be
shut
up
,
so
as
they
can
have
no
possible
converse
with
that
Church
.
SECT
.
6.
Qu
.
IS
there
not
a
Supreme
,
Visible
,
and
Infallible
Judg
placed
in
the
Church
,
upon
whose
decision
we
may
securely
rest
in
all
matters
of
Faith
and
Conscience
?
Ans.
This
Article
is
indeed
of
great
weight
to
the
Romish
Church
;
so
as
their
whole
interest
seems
to
stand
or
fall
accordingly
:
But
it
is
clear
,
1.
They
must
bring
another
Bible
than
the
Old
and
New
Testament
to
prove
this
,
or
let
us
see
the
least
Commission
and
Warrant
that
any
such
Judge
hath
there
,
as
they
plead
for
.
2.
It
is
most
contrary
to
the
command
,
1
Thes
.
5.21
,
Prove
all
things
,
and
hold
fast
that
which
is
good
.
3.
None
can
deny
the
Apostles
were
fallible
,
though
not
in
their
Doctrine
,
(
being
therein
immediately
inspired
by
the
holy
Ghost
)
when
so
ignorant
of
the
Death
,
Sufferings
,
and
Resurrection
of
Christ
;
and
it
is
sure
Peter
was
far
from
this
Infallibility
,
when
he
denied
his
Master
,
and
after
he
was
confirmed
,
and
had
that
assurance
given
,
that
his
Faith
should
not
fail
,
(
which
is
one
great
foundation
of
the
pretended
Romish
Infallibility
)
when
Paul
withstood
him
to
the
face
,
Gal.
2.11.4
.
This
power
doth
the
Pop●
challenge
over
the
Gentiles
,
as
being
Peter's
successor
,
when
it
is
clear
,
that
Paul
was
the
Apostle
of
the
Gentiles
,
by
the
appointment
of
the
Holy
Ghost
,
and
Peters
own
consent
,
Rom.
11.17
.
Act.
13.2
.
Gal.
2.9
.
5.
And
do
not
all
know
,
what
decrees
of
Councils
have
been
against
Councils
,
and
Popes
against
Popes
.
Qu
.
Is
not
Peter
that
Rock
,
on
which
Christ
promised
to
build
the
Church
?
Mat
.
10.18
.
Ans.
It
is
there
manifest
,
that
by
this
was
expresly
meant
the
Doctrine
,
and
Profession
then
made
of
Christ's
being
the
Son
of
God
;
yea
,
that
the
same
power
given
to
Peter
was
,
in
as
express
terms
given
to
the
rest
of
the
Apostles
,
Mat
.
18.18
.
Joh
.
20.22
.
And
where
it
is
said
,
Ye
are
built
upon
the
foundation
of
the
Prophets
and
Apostles
,
Eph.
2.20
.
No
difference
is
in
the
least
put
betwixt
Peter
and
the
rest
,
yet
here
is
the
great
foundation
of
their
Church
.
Qu
.
Does
it
not
prove
such
an
Infallibility
,
that
the
Church
is
The
Pillar
and
ground
of
Truth
,
1
Tim
.
3.15
.
Ans.
We
know
this
was
said
of
the
Church
which
Timothy
was
over
,
that
none
can
say
was
the
Church
of
Rome
,
or
evince
their
peculiar
claim
thereto
beyond
other
Churches
;
but
if
the
least
ground
were
to
infer
an
Infallibility
from
this
,
it
should
then
respect
the
Church
over
which
Timothy
was
;
I
mean
the
multitude
of
Believers
there
,
and
not
the
Leaders
thereof
,
when
the
words
are
thus
,
that
thou
maist
know
How
to
behave
in
the
honse
of
God
,
which
is
the
ground
and
pillar
of
truth
:
But
as
here
is
shewed
the
stability
and
fixedness
of
the
Christian
Church
,
unto
which
the
Oracles
of
God
were
committed
,
no
possible
reasoning
can
be
thence
,
for
an
Infallibility
to
any
Church
on
the
Earth
.
Qu
.
Is
then
nothing
evident
from
the
Scripture
,
to
shew
a
difference
betwixt
Peter
and
the
rest
of
the
Apostles
,
as
to
his
Presidence
,
and
that
the
M●narchie
of
the
Church
was
established
in
his
person
?
Ans.
We
find
this
was
expresly
prohibited
by
Jesus
Christ
to
the
whole
Apostles
,
without
exception
,
that
no
such
absolute
Authority
should
be
by
any
of
them
claimed
.
Mat
.
23.10
.
Be
ye
not
called
masters
,
for
one
is
your
master
even
Christ
:
But
if
any
shadow
were
for
this
,
it
might
seem
more
applicable
to
Paul
,
when
he
saith
,
Besides
these
,
the
care
of
all
the
Churches
came
upon
me
,
2
Cor
.
11.28
.
I
think
,
if
this
had
been
said
of
Peter
,
the
Romish
writers
would
have
made
a
strange
noise
;
as
if
they
had
found
one
demonstration
for
all
,
to
secure
that
interest
.
SECT
.
7.
Qu
.
BUt
can
the
Scripture
alone
be
a
sufficient
Rule
of
our
Faith
,
and
to
decide
controversies
in
the
Church
,
without
the
help
of
Unwritten
Traditions
?
Ans.
It
is
;
1.
Because
the
alone
way
for
being
saved
is
in
foll
wing
what
is
written
there
,
Joh
.
20.31
,
These
things
are
written
,
that
you
may
believe
that
Jesus
is
the
Christ
,
and
that
believing
you
might
have
life
through
his
name
.
2.
It
is
a
full
and
sufficient
Rule
containing
all
things
necessary
,
both
to
believe
and
do
;
2
Tim
.
3.15
.
From
a
Child
thou
hast
known
the
holy
Scriptures
,
which
are
able
to
make
thee
wise
unto
salvation
,
through
faith
which
is
in
Christ
Jesus
:
Yea
,
is
there
shewed
to
be
Profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
;
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
.
3.
It
is
expresly
against
the
Scripture
to
impose
any
human
Traditions
on
the
Church
,
for
subjecting
our
Faith
thereto
.
Deut
.
4.2
.
Thou
shalt
not
add
to
the
words
which
I
command
thee
.
Qu
.
But
doth
not
the
Apostle
command
to
hold
fast
the
Traditions
,
whether
by
Word
or
Epistle
delivered
to
us
?
2
Thes
.
2.15
.
Ans.
It
is
there
●●●●ed
,
1.
That
the
Apostolick
Authority
,
whether
in
speaking
,
or
writing
,
was
the
same
,
and
that
to
both
the
Church
was
to
give
the
same
credit
.
2.
That
what
was
taught
from
the
Apostle
by
word
,
was
the
very
same
delivered
by
Epistle
;
but
thence
can
be
no
ground
for
a
receiving
of
the
Traditions
of
the
Church
of
Rome
,
which
are
things
not
only
different
from
the
Scripture
,
but
most
visibly
contrary
thereto
,
when
neither
Scripture
,
Reason
,
nor
Antiquity
,
discover
their
being
delivered
by
the
Apostles
.
Qu
.
Is
not
the
Infallibility
of
Oral
Traditions
such
as
cannot
possibly
deceive
,
whereby
the
Christian
Faith
,
and
true
sence
of
the
Scripture
hath
been
delivered
down
from
hand
to
hand
,
and
from
one
age
to
another
?
Ans.
To
this
of
late
doth
a
part
of
the
Romish
Church
fly
,
though
nothing
more
visibly
repugnant
to
Scripture
and
Reason
,
if
men
would
but
open
their
eyes
,
to
see
,
1.
That
no
more
sure
,
and
plain
delivery
of
the
Truth
can
be
to
us
by
speaking
than
by
writing
;
nor
can
it
be
possibly
judged
how
a
certainty
of
the
sence
of
their
traditional
Doctrine
should
be
more
than
that
of
the
Scripture
.
2.
This
were
to
resolve
our
Faith
,
not
on
the
Testimony
of
God
in
his
Word
,
but
on
what
the
Fathers
and
Forefathers
have
told
to
the
Children
,
and
in
effect
,
to
pass
from
all
certainty
of
the
Christian
Faith
,
and
to
deny
that
Doctrine
of
Christ
,
and
way
of
being
eternally
saved
,
which
with
most
convincing
evidence
and
plainness
,
is
delivered
to
us
in
the
Scripture
.
3.
We
may
know
how
far
Tradition
in
a
few
Ages
differs
from
it self
,
and
hath
been
the
rise
of
such
fabulous
Romances
the
World
is
full
of
,
about
matters
of
fact
,
from
former
times
;
yea
how
oft
the
Church
hath
been
almost
swallowed
up
of
ignorance
and
error
:
so
that
if
one
would
trace
back
that
Doctrine
of
the
Divinity
of
Christ
by
Tradition
,
they
should
go
near
to
lose
the
scent
when
it
●ame
to
Athanasius's
time
,
whilst
the
whole
Christian
World
seemed
to
be
Arrian
.
Qu
.
Is
there
not
some
real
necessity
of
Tradition
,
when
the
Scripture
is
not
sufficient
to
refute
all
Heresies
in
the
Church
?
Ans.
Can
it
be
possible
to
understand
Heresies
but
as
they
are
against
the
Scripture
,
or
how
to
have
another
conception
thereof
,
and
yet
that
not
sufficient
for
their
refutation
?
this
is
,
I
confess
,
a
Doctrine
meet
for
such
who
can
make
contradictions
meet
and
agree
at
their
pleasure
.
SECT
.
8.
Qu
.
HAve
we
not
safe
and
unanswerable
ground
,
from
the
antiquity
of
the
Romish
Doctrine
,
and
it
s
long
continued
succession
,
to
found
an
infallible
assurance
of
its
Truth
?
Ans.
None
can
deny
these
,
1.
That
the
Scripture
is
the
truest
Antiquity
,
and
what
is
not
according
to
this
,
is
a
novelty
brought
in
on
the
Church
.
2.
That
the
rise
and
pedegree
of
the
Man
of
Sin
must
be
trac'd
back
to
the
very
times
of
the
Apostles
,
in
his
beginning
to
work
,
whose
gradual
breaking-up
did
then
hasten
to
a
more
full
appearance
.
3.
But
it
is
most
clear
also
that
the
Primitive
Church
for
some
Ages
,
knew
no
such
thing
as
Popery
,
in
so
horrid
a
corrupting
of
the
Christian
Doctrine
,
that
after
followed
;
nor
what
an
Universal
Bishop
,
and
his
Infallibility
meaned
.
Qu
.
But
can
any
evidence
be
found
from
these
first
times
of
the
Christian
Church
,
that
will
import
a
contradicting
of
the
Popish
Doctrine
as
it
is
now
professed
?
Ans.
There
are
no
accidents
where
the
thing
it self
hath
no
being
,
nor
could
these
possibly
write
against
Popery
,
in
such
heads
as
the
Romish
Infallibility
,
the
worship
of
Images
,
and
Saints
,
&c.
Before
they
were
once
brought
to
light
;
but
by
undeniable
consequence
it
is
clear
,
they
held
the
Scripture
to
be
the
alone
Rule
,
and
foundation
of
the
Christian
Faith
,
therefore
not
the
Romish
Church
;
and
that
the
Counsel
of
God
was
clearly
revealed
in
the
same
,
therefore
not
to
be
shut
up
as
the
fountain
of
error
:
Yea
,
that
there
are
but
two
places
after
death
,
without
the
least
touch
,
or
mentioning
of
such
a
thing
as
Purgatory
.
This
also
was
the
known
Doctrine
of
the
first
times
,
that
Faith
in
Christ
was
the
alone
way
of
Salvation
,
therefore
not
by
our
own
merit
.
SECT
.
9.
Qu
.
IS
not
the
Doctrine
of
Merit
,
for
which
the
Romish
Church
so
much
contends
,
agreeable
to
the
Scripture
,
and
such
as
we
may
securely
rest
upon
;
That
men
by
their
own
Righteousness
,
and
the
merit
of
Works
may
be
saved
?
Ans.
It
is
clear
,
we
must
go
to
Heaven
by
Merit
,
though
not
our
own
;
yea
,
that
upon
the
exactest
terms
of
Justice
,
it
's
due
to
him
,
who
hath
paid
the
price
to
the
utmost
value
,
that
none
of
his
purchase
be
lost
;
but
to
us
is
only
of
Grace
:
Nor
can
such
Works
be
meritorious
,
where
,
1.
We
owe
all
,
and
can
do
nothing
which
is
not
a
debt
upon
us
,
being
Not
our
own
,
but
bought
with
a
price
,
1
Cor
.
6.17
.
2.
Where
no
equality
,
proportion
,
or
suitableness
can
be
betwixt
the
Work
and
the
Reward
;
as
is
clear
,
2
Cor
.
4.17
.
Rom.
3.18
.
3.
Which
at
the
best
have
some
spot
,
and
stain
still
cleaving
thereto
,
and
come
so
short
to
answer
what
the
Law
requires
,
Isa
.
64.4
.
But
we
are
all
as
an
unclean
thing
,
and
all
our
righteousness
as
filthy
rags
.
4.
This
all
may
see
,
is
most
directly
contrary
to
the
Scripture
,
Rom.
11.6
.
If
by
grace
,
it
is
no
more
of
works
,
otherwise
grace
is
no
more
grace
.
Rom.
4.4
.
Now
to
him
that
worketh
is
the
reward
not
reckoned
of
grace
,
but
of
debt
;
but
to
him
who
worketh
not
,
but
believeth
in
him
who
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
;
and
chap.
3.28
.
Wherefore
we
conclude
,
that
we
are
justified
by
faith
,
without
the
deeds
of
the
Law
.
Qu
.
Yet
may
not
some
in
an
unconverted
state
deserve
a
conferring
of
Grace
upon
them
,
by
putting
themselves
forth
to
the
utmost
for
their
own
Conversion
,
which
the
Romish
Church
calleth
the
Merit
of
congruity
?
Ans.
From
the
Scripture
it
is
clear
,
that
before
renewing
Grace
,
all
are
the
Children
of
wrath
,
who
of
themselves
,
cannot
frame
their
thoughts
to
that
which
is
good
,
nor
have
so
much
as
an
active
concurrence
for
such
a
change
,
2
Cor
.
3.5
.
And
that
the
alone
cause
which
maketh
one
to
differ
from
another
,
is
that
,
Rom.
9.15
.
I
will
have
mercy
,
on
whom
I
will
have
mercy
:
So
as
no
plea
can
be
for
Merit
,
by
any
improvement
of
mens
natural
abilities
.
Qu
.
But
are
not
these
works
of
the
regenerate
,
which
follow
Justification
;
such
as
may
deserve
eternal
life
,
not
from
the
Imputation
of
Christs
Righteousness
,
but
from
their
own
intrinfick
worth
,
and
proportionableness
to
the
Reward
,
which
is
called
the
Merit
of
condignity
?
Ans.
This
were
to
subvert
the
whole
contrivance
of
the
Gospel
,
which
is
a
judicial
transferring
of
our
sin
,
as
a
debt
,
on
Christ
the
Surety
,
and
of
his
Righteousness
and
Merit
,
to
be
imputed
to
to
us
,
for
our
Justification
,
without
any
respect
to
works
;
and
layeth
down
the
very
same
way
of
life
to
us
,
which
was
in
the
Covenant
of
Works
;
as
is
clear
,
2
Cor
.
5.21
.
Qu
.
Is
not
Heaven
held
forth
as
a
Reward
;
so
as
our
works
do
merit
by
bargain
,
and
covenant
?
Mat
.
15.12
.
Ans.
No
Reward
of
debt
can
be
found
there
,
as
that
which
is
in
strict
Justice
due
;
but
to
shew
,
it
is
only
of
Grace
,
and
no
proportion
betwixt
that
which
is
given
,
and
their
working
:
We
see
these
who
came
in
at
the
last
hour
,
had
the
same
measure
with
them
who
had
wrought
all
the
day
,
Mat
.
28.9
.
Nor
can
any
Merit
be
in
that
claim
,
and
reckoning
;
the
greatest
labourer
must
still
say
,
when
he
hath
done
all
that
he
can
,
That
he
is
but
an
unprofitable
servant
,
Luke
17.10
.
Qu
.
Is
it
not
promised
,
Rev.
3.4
.
That
some
shall
walk
with
Christ
in
white
,
because
they
are
worthy
?
Ans.
There
it
is
clear
,
the
Lord
doth
account
them
so
,
whom
he
hath
accepted
in
his
Son
,
and
for
whose
sake
alone
it
is
.
1
Cor
.
4.7
.
For
who
makes
thee
to
differ
from
another
,
and
what
hast
thou
which
thou
hast
not
received
?
then
if
thou
didst
receive
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
received
?
Qu
.
Is
there
not
an
undoubted
necessity
of
works
here
,
even
in
order
to
salvation
?
Ans.
We
know
this
is
the
way
,
in
which
God
hath
commanded
us
to
walk
,
for
our
attaining
Salvation
.
2.
Though
they
be
not
causes
of
our
Justification
,
yet
are
they
necessarily
required
in
the
subject
,
and
person
justified
,
as
the
inseparable
fruits
of
justifying
Faith
,
and
by
which
,
it
is
made
evident
to
others
,
Jam
.
2.16
.
3.
They
are
of
singular
use
,
for
a
Christians
comfort
and
assurance
.
4.
They
bring
much
honour
to
God
,
Joh
.
15.8
.
But
it
is
sure
,
nothing
can
be
more
clear
,
than
the
Doctrine
of
the
reformed
Church
is
in
asserting
this
.
SECT
.
10.
Qu
.
I
If
there
be
no
humane
Satisfaction
and
Merit
,
what
safe
adventuring
can
there
be
on
the
overmeriting
of
some
for
others
;
and
that
great
Treasure
,
in
the
Church
of
Romes
hand
,
from
the
works
of
Supererogation
,
whereon
their
continued
Absolutions
and
Indulgences
do
depend
?
Ans.
So
horrid
an
Imposture
may
let
us
see
,
what
it
is
to
be
given
up
unto
a
strong
delusion
:
When
it
's
so
clear
,
1.
That
the
wise
Virgins
,
could
spare
no
oyl
out
of
their
lamps
to
others
,
Mat
.
25.9
.
2.
That
Every
one
must
prove
his
own
work
,
and
bear
his
own
burthen
,
Gal.
6.6
.
3.
If
we
credit
the
fulness
of
Christs
Satisfaction
,
and
its
Infinite
value
,
as
the
Scripture
holds
it
forth
.
Heb
.
10.14
,
Who
by
one
offering
hath
perfected
,
for
ever
,
these
who
are
sanctified
;
and
Heb
.
7.25
.
That
is
able
to
save
to
the
utmost
;
then
no
possible
use
can
be
alledged
,
for
this
supply
of
humane
Satisfaction
.
4.
Let
men
but
exercise
Reason
,
and
consider
,
how
this
possibly
can
be
known
,
that
such
an
overplus
of
Merit
is
sure
,
or
more
than
they
need
themselves
;
and
where
any
Rule
can
be
found
,
which
the
Scripture
never
shewed
,
how
to
apply
the
same
,
or
in
whose
hand
this
trust
is
to
be
put
.
Qu
.
Is
not
the
Satisfaction
of
Christ
with
respect
only
to
the
guilt
of
mortal
sins
,
and
to
free
us
from
an
eternal
punishment
,
but
not
of
what
is
temporal
?
therefore
we
see
a
filling
up
of
what
is
behind
of
the
Sufferings
of
Christ
for
his
body
,
which
is
the
Church
,
Col.
1.24
.
Ans.
1.
It
is
from
the
Scripture
clear
,
that
Jesus
Christ
made
a
perfect
Reconciliation
for
sin
,
Dan
.
9.24
.
Col.
1.19
.
And
no
mite
left
for
us
to
pay
,
by
him
,
who
answered
the
full
price
.
2.
What
the
Apostle
there
shews
,
none
can
aver
,
was
of
Christs
expiatory
sufferings
;
but
to
shew
that
as
his
sufferings
were
the
price
of
our
Redemption
;
so
were
they
a
seal
and
witness
to
the
truth
,
Joh
.
18.37
.
In
which
respect
the
Saints
also
have
their
share
in
all
following
ages
,
to
fill
up
the
sufferings
of
Christ
,
in
his
body
which
is
the
Church
,
as
a
testimony
to
the
Truth
,
which
the
great
Witness
himself
did
seal
,
and
confirm
with
his
blood
,
who
before
Pontius
Pilate
gave
a
good
Confession
.
Qu
.
Yet
may
not
this
warrant
such
plenary
Indulgences
,
and
Absolutions
of
the
Romish
Church
;
and
a
power
to
apply
the
Merit
of
others
,
which
is
so
express
?
Joh
.
20.23
,
Whosoever
sins
ye
remit
,
shall
be
remitted
?
Ans.
It
is
a
sad
commentary
,
which
destroyeth
the
Text
,
which
here
hath
respect
to
Church-Censures
,
and
is
to
shew
that
special
Authority
the
Ministers
of
Christ
are
cloathed
with
,
and
impowered
by
their
Masters
commission
,
to
declare
sinners
bound
,
or
loosed
from
their
sins
,
according
to
the
rule
of
the
Word
,
in
a
right
application
thereof
,
and
the
validity
of
that
declarative
sentence
,
thus
ensured
,
as
they
follow
the
command
,
and
rule
given
for
the
same
in
the
exercise
of
Church-Discipline
;
but
not
the
least
ground
is
here
,
for
any
such
plenary
Indulgences
they
pretend
,
or
to
absolve
and
relieve
Souls
out
of
Purgatory
.
SECT
.
11.
Qu
.
IS
there
not
clear
ground
also
for
the
Doctrine
of
Purgatory
,
whereon
so
great
stress
of
many
of
the
Romish
principles
most
visibly
lyes
,
that
though
there
be
an
acquittance
from
eternal
death
for
the
truly
penitent
,
yet
is
there
a
place
after
this
life
,
where
they
must
for
a
time
be
tormented
,
and
suffer
these
pains
of
Purgatory
,
to
expiate
venial
sins
,
which
their
Prayers
and
Penances
here
could
not
do
?
Ans.
The
Scripture
hath
revealed
no
such
thing
,
but
thence
is
it
clear
;
1.
That
sin
,
by
the
blood
of
Christ
only
can
be
expiated
,
and
is
his
alone
work
,
who
hath
purged
our
sins
himself
,
Heb
.
1.3
.
2.
That
forgiveness
from
the
Lord
to
these
who
repent
,
is
with
no
reserve
of
venial
sins
,
or
a
temporal
punishment
for
these
to
satisfie
justice
,
Ezek
.
10.20
,
All
his
transgressions
,
which
he
hath
committed
,
shall
not
be
mentioned
.
Heb
.
8.12
,
I
will
be
merciful
to
their
unrighteousness
,
and
their
sins
,
and
iniquities
,
I
will
remember
no
more
.
3.
From
the
Scripture
,
we
can
know
only
a
two-fold
state
of
men
,
after
this
life
,
Joh
.
3.36
.
And
two
ways
that
accordingly
lead
thereto
,
Mat
.
7.14
,
Strait
is
the
way
that
leadeth
unto
life
,
and
the
way
to
destruction
broad
.
4.
The
Apostle
sheweth
,
that
no
middle
place
is
betwixt
the
Saints
being
uncloathed
,
and
cloathed
upon
,
2
Cor
.
5.12
.
5.
The
converted
Thief
found
no
Purgatory
by
the
way
,
who
had
no
Penances
,
nor
Church-Indulgences
,
to
lead
him
by
the
same
,
if
the
Infinite
Merits
of
Christ
were
not
sufficient
for
all
:
In
a
word
,
this
doth
manifestly
charge
God
with
Injustice
,
as
exacting
double
Satisfaction
for
sin
,
one
from
Christ
,
the
other
from
the
sinner
.
Qu
.
But
doth
not
the
Apostle
shew
there
is
a
being
saved
,
yet
so
as
by
fire
?
1
Cor
.
3.15
.
Ans.
Nothing
can
be
more
plain
,
if
any
will
read
that
Scripture
,
than
that
there
is
a
figurative
expression
,
and
the
same
with
,
v.
13.
The
fire
shall
try
every
mans
work
;
Which
none
can
expound
to
be
Purgatory
,
but
that
not
without
temporal
loss
,
so
as
to
have
their
work
burned
,
these
shall
escape
.
Qu
.
Are
not
some
such
venial
sins
,
which
a
temporal
punishment
may
be
sufficient
to
expiate
,
and
therefore
such
griefs
,
and
pains
do
follow
sin
here
as
might
evince
a
Purgatory
after
this
?
Ans.
It
is
sure
,
1.
That
the
wages
of
sin
is
death
,
Rom.
6.13
.
And
no
difference
there
is
shewed
,
betwixt
venial
and
mortal
sins
.
2.
If
a
full
acquittance
from
the
guilt
,
and
punishment
of
sin
be
by
Jesus
Christ
,
and
that
he
hath
payed
the
whole
price
,
no
Satisfaction
to
Justice
can
be
of
any
use
for
temporal
punishment
.
3.
It
is
clear
the
most
sharp
chastisements
of
the
Saints
in
this
life
are
for
healing
,
and
no
effect
of
Vindictive
Justice
,
nor
can
give
the
least
ground
to
plead
for
any
human
Satisfaction
,
or
such
a
thing
as
Purgatory
after
this
life
.
SECT
.
12.
Qu
.
IS
there
no
Scripture-warrant
,
for
the
Romish
Mass
,
which
they
hold
to
be
a
real
,
external
Sacrifice
propitiatory
for
the
living
and
the
dead
,
and
that
wherein
the
body
of
Christ
is
really
offered
up
?
Ans.
It
is
thence
clear
,
1.
That
not
the
least
footstep
of
a
Sacrifice
,
or
of
Christs
offering
his
Body
and
Blood
,
was
in
the
first
institution
of
the
Eucharist
,
nor
in
these
Offices
given
to
the
Church
,
of
Apostles
,
Pastors
,
Teachers
,
&c.
Rom.
12.6
,
7
,
8.
1
Cor
.
12.28
.
Is
there
mention
of
any
such
,
as
a
sacrificer
of
Christs
Body
.
2.
No
external
Sacrifice
can
be
now
under
the
New
Testament
,
these
under
the
Law
being
only
typical
of
that
which
was
accomplished
in
Jesus
Christ
,
who
offered
himself
but
once
,
Heb
.
8.27
,
And
by
this
one
offering
bath
perfected
for
ever
them
that
are
sanctified
,
Heb
.
10.18
.
So
as
this
denies
the
perfection
of
Christs
Offering
,
and
his
everlasting
Priesthood
.
3.
No
Sacrifice
can
be
propitiatory
which
is
without
blood
,
since
without
that
There
is
no
remission
,
Heb
.
9.22
.
4.
It
is
clear
in
a
true
Sacrifice
,
the
thing
sacrificed
must
be
destroyed
in
the
act
of
sacrificing
,
which
none
dare
say
of
the
blessed
Body
of
Christ
;
nor
can
it
be
conceived
how
a
repetition
of
the
Offering
up
of
Christ
should
really
be
,
and
not
of
his
Sufferings
also
.
Qu
.
Can
it
be
denyed
but
some
Offerings
are
even
under
the
New
Testament
unto
God
?
Ans.
We
know
in
the
Lords
Supper
there
are
Offerings
of
praise
and
love
,
with
a
solemn
commemoration
of
Christs
death
,
but
no
external
Sacrifice
there
,
or
the
least
shadow
of
ground
from
the
Scripture
for
it
.
Qu
.
Did
not
Melchizedeck
offer
Bread
and
Wine
,
who
was
the
Priest
of
the
most
High
God
?
Gen.
14.8
.
Ans.
His
bringing
it
forth
to
Abraham
is
there
shewed
,
but
nothing
to
shew
his
Offering
of
it
,
or
what
could
give
ground
for
that
Idolatrous
service
of
the
Mass
,
though
on
this
they
lay
its
greatest
weight
.
Qu
.
Are
there
not
Priests
now
in
the
times
of
the
Gospel
,
as
there
was
under
the
Law
?
Ans.
We
know
,
there
is
one
only
eternal
High-Priest
,
who
is
such
as
can
have
no
successour
;
and
it
is
clear
,
Heb
.
7.26
.
That
the
Priest
,
and
Offerer
under
the
New
Testament
,
should
be
holy
,
undefiled
,
and
separate
from
sinners
,
which
I
judge
they
dare
not
own
:
But
what
do
they
mean
thereby
,
since
it
must
either
be
to
repeat
over
again
Christs
Sacrifice
,
which
is
impossible
and
blasphemous
,
or
to
represent
what
was
then
done
by
him
,
which
is
a
Sacrament
,
and
no
Sacrifice
;
yea
even
in
this
are
they
manifestly
divided
to
give
an
account
,
wherein
the
action
of
sacrificing
consists
,
whether
in
the
words
of
consecration
,
This
is
my
body
,
or
in
putting
it
on
the
Altar
.
Qu
.
How
bad
soever
this
be
,
yet
may
not
some
be
present
there
with
a
safe
Conscience
,
when
no
evil
is
intended
?
Ans.
We
ought
not
from
these
grounds
:
1.
The
scandal
,
and
offending
of
our
Brother
,
which
is
not
to
be
judged
from
our
intention
,
but
from
what
is
manifest
to
others
in
our
doing
such
a
thing
.
2.
The
hardening
of
Papists
in
their
way
,
this
being
a
special
symbol
of
their
profession
,
whereby
they
are
discerned
.
3.
It
were
an
obvious
dissimulation
before
God
,
and
with
the
adversary
in
that
professed
communicating
with
them
in
an
external
part
of
worship
.
SECT
.
13.
Qu
.
IS
it
not
an
essential
of
the
Christian
Religion
,
and
clear
from
the
Word
,
that
such
a
precise
number
of
Sacraments
is
,
and
neither
more
nor
fewer
than
Seven
,
as
is
the
Doctrine
of
the
Romish
Church
?
Ans.
It
is
indeed
an
essential
of
their
Religion
,
but
such
as
could
never
shew
its
warrant
from
the
Bible
,
where
Two
Sacraments
only
can
be
found
,
of
Christs
appointment
,
Baptism
and
the
Lords
Supper
,
as
having
these
requisites
to
a
Sacrament
of
the
New
Testament
:
1.
An
external
visible
element
.
2.
That
it
be
of
express
Divine
Institution
.
3.
To
have
a
promise
of
Grace
and
Pardon
annexed
thereto
,
which
is
not
only
signified
,
but
offered
and
sealed
to
all
who
rightly
partake
thereof
.
4.
That
it
be
perpetual
unto
the
Worlds
end
.
Qu
.
Are
these
other
Five
Sacraments
of
the
Romish
Church
but
of
humane
invention
,
to
wit
,
Confirmation
,
Penance
,
extreme
Unction
,
Orders
,
and
Marriage
?
Ans.
Since
Divine
Worship
must
be
understood
according
to
the
Rule
given
us
by
the
Lawgiver
,
it
is
clear
,
these
have
not
the
least
impress
of
a
Divine
appointment
thereon
.
Qu
.
Is
not
Confirmation
an
ancient
Practice
of
the
Church
?
Ans.
It
was
a
custom
of
the
Church
in
the
Primitive
times
,
to
bring
Children
Baptized
,
after
they
came
to
some
years
,
before
the
Church
,
and
put
them
in
mind
of
their
Baptism
,
and
engagements
they
were
under
in
it
,
which
they
now
turn
into
a
Sacrament
,
and
therewith
use
Chrism
,
which
is
Oil
mixed
with
Balm
,
putting
it
on
the
forehead
in
the
form
of
a
Cross
,
with
these
words
;
I
sign
and
confirm
thee
with
the
Chrism
of
Salvation
,
giving
them
a
blow
on
the
face
,
with
other
foolish
rites
,
by
which
they
say
the
fulness
of
the
Holy
Ghost
is
given
:
But
how
this
is
a
Sacrament
,
or
by
what
Institution
ordained
,
or
what
promise
of
Grace
and
Pardon
is
annexed
thereto
,
must
be
sought
elsewhere
than
from
the
Bible
.
Qu
.
But
is
not
Penances
a
part
of
Repentance
,
and
a
visible
sign
thereof
?
Ans.
The
publick
profession
of
Repentance
,
for
publick
scandalous
sins
,
is
a
duty
;
but
no
such
outward
sign
was
ever
instituted
in
the
Word
,
as
Whipping
,
Pilgrimage
,
&c.
Yea
nothing
more
contrary
thereto
,
than
their
declared
meaning
of
this
,
to
be
a
Satisfaction
to
justice
,
and
Compensation
of
the
wrong
done
unto
God
thereby
;
nor
can
they
agree
,
among
themselves
,
about
the
sacramentality
thereof
,
if
the
form
be
in
the
act
of
●●e
Priests
Absolution
,
or
not
.
Qu
.
Are
not
Marriage
and
Orders
unquestionably
of
Divine
appointment
?
Ans.
None
will
●●ny
that
Marriage
,
and
these
Offices
appointed
by
Christ
in
his
house
,
have
their
Warrant
in
the
Scripture
,
but
not
●s
Sacraments
;
yea
is
it
not
amazing
●ow
the
Romish
Church
should
assert
this
,
while
they
maintain
the
use
of
these
S●craments
to
be
necessary
to
Salvation
,
when
all
of
their
Church
are
by
their
own
Doctrine
excluded
from
one
of
them
,
the
whole
Laity
from
Orders
,
and
the
Cler●y
from
Marriage
.
Qu
.
Is
not
this
clear
●ound
for
extreme
Unction
,
Jam
.
4.14
.
〈◇〉
which
with
the
Oyl
of
Olive
they
a●●oint
divers
parts
of
the
bodies
of
these
who
are
in
death-bed
,
with
such
words
;
anoint
such
a
place
,
that
wherein
thou
●ust
sinned
,
thou
mayest
be
forgiven
?
Ans.
For
what
the
Apostle
there
men●●ons
:
1.
The
recovery
of
the
sick
Per●●n
is
evidently
intended
;
but
this
extreme
Unction
is
not
used
,
until
the
recovery
of
the
party
be
past
hope
.
2.
The
health
there
promised
was
miraculous
,
answering
to
that
time
,
when
the
Faith
of
Miracles
was
in
the
Church
,
and
temporary
,
for
such
as
had
the
extraordinary
gift
of
healing
,
though
for
the
Elders
of
the
Church
praying
over
the
Sick
,
though
not
having
such
a
gift
now
,
we
deny
not
its
perpetual
use
.
SECT
.
14.
Qu
.
HAth
not
that
great
Article
of
the
Romish
Doctrine
,
Transubstantiation
,
a
clear
warrant
in
the
Scripture
,
that
Christs
bodily
presence
in
the
Sacrament
,
is
such
,
as
the
whole
substance
of
the
Bread
and
Wine
there
,
in
the
act
of
Consecration
,
is
turned
into
the
substance
of
his
Body
and
Blood
?
Ans.
It
is
manifest
,
1.
That
it
could
be
no
more
a
Sacrament
,
if
the
sign
should
be
turned
into
the
thing
signified
.
2.
It
is
expresly
to
deny
the
real
Body
of
Christ
,
and
that
he
did
visibly
and
locally
leave
this
World
;
Whom
the
Heavens
must
contain
until
the
time
of
the
restitution
of
all
things
,
Acts
3.11
.
3.
It
is
most
directly
contrary
to
the
Scripture
,
where
it
is
so
evident
,
that
the
Bread
and
Wine
remain
still
the
same
after
the
Consecration
,
1
Cor
.
11.26
,
So
oft
as
you
eat
of
this
Bread
,
&c.
And
Let
a
Man
examine
himself
,
and
so
let
him
eat
of
this
Bread
,
1
Cor
.
10.16
,
The
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Yea
,
Acts
2.46
.
Where
the
partaking
of
the
Sacrament
is
called
the
Breaking
of
Bread
,
in
all
which
it
is
most
expresly
shewed
to
be
still
Bread
.
4.
It
is
clear
that
Jesus
Christ
as
Man
,
cannot
be
in
divers
places
at
once
,
nor
his
Body
at
the
same
time
in
Heaven
,
and
upon
Earth
in
the
Host
,
being
Made
like
unto
us
in
all
things
,
sin
only
excepted
,
Heb
.
2.17
.
5.
This
is
to
subject
the
blessed
Body
of
Christ
,
now
in
a
glorified
state
,
to
the
greatest
ignominies
,
such
as
to
go
into
the
belly
,
to
be
eaten
by
his
enemies
,
to
be
stoln
,
yea
to
be
destroyed
by
rats
and
other
beasts
,
the
very
conceiving
of
which
should
cause
horrour
.
Qu
.
Are
not
these
the
very
words
of
Institution
,
when
Jesus
Christ
took
the
Bread
,
This
is
my
Body
?
Ans.
They
are
,
but
nothing
more
usual
in
Scripture
,
than
such
figurative
expressions
as
this
is
,
to
shew
the
sacramental
Union
betwixt
the
Bread
and
Christs
Body
,
as
1
Cor
.
10.1
,
The
rock
was
Christ
.
Joh
.
15.1
,
I
am
the
true
vine
;
which
I
am
sure
none
can
take
in
the
literal
sense
:
But
I
confess
,
such
need
not
fear
to
lose
their
cause
,
who
from
the
Churche's
Authority
can
make
void
Scripture
,
Sense
,
and
Reason
at
once
.
Qu
.
Wherein
doth
this
contradict
Sense
,
or
Reason
?
Ans.
It
expresly
shews
,
1.
That
we
must
not
credit
our
own
eyes
,
and
that
all
who
were
witnesses
of
the
Miracles
of
Christ
,
could
have
no
certainty
thereof
by
their
sight
,
though
these
were
given
to
confirm
the
Truth
unto
mens
senses
.
2.
That
the
accidents
of
Bread
and
Wine
,
such
as
colour
,
taste
,
&c.
can
remain
without
their
Subject
.
3.
That
the
same
numerical
Body
should
be
in
so
many
places
at
once
,
which
is
in
effect
,
to
deny
the
Body
of
Christ
to
be
humane
and
finite
.
Qu
.
Is
not
that
Article
of
the
Romish
Faith
agreeable
to
the
Scripture
,
that
taketh
away
the
Cup
from
the
People
,
in
the
Eucharist
?
Ans.
If
the
written
Word
can
have
any
weight
,
it
is
then
sure
;
how
contrary
this
is
to
the
Institution
,
and
command
of
Jesus
Christ
,
Mat
.
26.27
.
Which
in
these
words
is
express
,
Drink
ye
all
of
it
.
2.
To
the
Command
,
and
Rule
given
us
by
the
Apostle
,
1
Cor
.
11.23
.
Let
a
man
examine
himself
,
and
so
let
him
eat
of
this
Bread
,
and
drink
of
this
cup
,
which
hath
there
a
respect
to
all
who
have
cause
for
self-examination
.
3.
Doth
so
far
frustrate
that
great
end
of
the
appointment
of
the
Lords
Supper
,
for
commemorating
his
death
and
sufferings
,
So
oft
as
you
eat
of
this
bread
,
and
drink
of
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
again
:
since
it
is
clear
,
they
cannot
aright
celebrate
the
memory
thereof
,
who
partake
not
of
that
part
of
the
Sacrament
,
whereby
we
commemorate
the
effusion
of
Christ's
blood
.
4.
Though
in
the
first
administration
,
by
Jesus
Christ
himself
,
the
receivers
then
were
Apostles
;
yet
is
it
manifest
,
that
in
this
he
did
enter
the
whole
Christian
Church
in
possession
of
such
a
priviledg
,
in
that
very
manner
he
gave
it
,
and
not
the
least
shadow
for
this
restriction
to
be
found
.
SECT
.
15.
Qu
.
IS
there
not
safe
warrant
,
for
the
worshipping
God
,
under
a
visible
representation
,
and
in
an
Image
according
to
the
practice
of
the
Romish
Church
?
Ans.
It
is
not
their
practice
only
,
but
professed
Doctrine
and
Principle
,
that
the
Images
of
the
Trinity
are
not
for
a
●…
ew
set
up
,
but
for
Religious
adoration
,
which
is
a
most
direct
violation
of
the
moral
Law
:
Deut
.
15.8
.
You
shall
not
make
unto
your self
any
graven
image
,
or
the
similitude
of
any
thing
,
to
bow
down
to
it
.
2.
It
is
to
change
the
glory
of
the
Invisible
God
,
into
the
likeness
of
a
sinful
creature
,
Rom.
1.8
.
Which
none
can
deny
to
be
the
grossest
Idolatry
.
3.
Is
a
most
express
breach
of
the
Command
,
which
forbids
all
serving
the
true
God
,
after
the
manner
which
the
Heathens
used
in
serving
their
Idols
,
Deut.
12.30
,
31
,
Take
heed
to
thy self
,
that
thou
be
not
snared
,
by
asking
how
these
nations
did
serve
their
gods
,
thou
shalt
not
do
so
to
the
Lord
thy
God
;
which
is
not
,
thou
shalt
not
do
so
to
these
Idols
,
but
not
in
that
manner
to
the
true
God
as
they
did
to
their
Idols
.
4.
There
can
be
no
possible
representing
the
Infinite
and
invisible
God
,
by
any
outward
resemblance
,
To
whom
will
ye
liken
me
?
Isa
.
46.15
.
And
therefore
,
when
the
Law
was
given
,
Deut.
4.12
.
The
People
Heard
a
voice
,
but
saw
no
shape
,
lest
thereby
they
should
take
occasion
to
represent
him
by
any
external
Image
.
5.
How
great
a
sin
it
is
to
conceive
,
or
imagine
in
our
hearts
,
that
the
glorious
God
is
like
any
thing
,
how
excellent
soever
we
think
it
,
is
clear
,
Acts
17.29
.
Qu
.
But
can
this
charge
the
Romish
Church
with
Idolatry
,
since
they
do
not
fix
,
or
terminate
their
worship
on
the
Image
,
but
on
what
is
thus
represented
?
Ans.
It
is
no
subtil
distinctions
will
acquit
before
the
Lord
,
and
at
the
bar
of
his
Word
,
what
he
hath
so
expresly
condemned
,
when
it
is
clear
,
1.
That
not
only
worshipping
with
our
mind
,
the
Image
,
but
all
corporal
adoration
thereof
,
is
forbid
as
idolatrous
worship
,
Thou
shalt
not
bow
down
thereto
.
2.
None
will
deny
but
Aarons
calf
,
and
these
of
Jeroboams
,
were
intended
for
the
true
God
;
yet
their
worship
was
most
gross
Idolatry
.
3.
We
find
the
brazen
Serpent
,
though
an
instituted
type
,
under
the
Old
Testament
,
taken
down
and
destroyed
,
when
once
the
People
begun
in
an
idolatrous
way
to
look
after
it
.
Qu
.
But
is
it
not
lawful
to
make
an
Image
of
Christ
,
who
is
truly
Man
,
for
keeping
up
the
remembrance
of
him
in
our
Worship
?
Ans.
We
may
not
,
1.
Because
expresly
forbid
to
frame
unto
our selves
the
likeness
of
any
thing
in
Heaven
,
where
the
blessed
body
of
Christ
now
is
.
2.
Since
both
natures
in
him
are
inseparable
,
this
were
to
fix
a
representation
in
our
mind
,
of
his
manhood
only
,
dividing
it
from
his
Divinity
,
and
thus
give
a
manifest
advantage
to
Arrianism
.
3.
Nothing
from
the
Scripture
,
giveth
the
least
shew
of
any
shape
,
or
lineament
of
his
Body
,
to
let
us
see
,
that
under
no
visible
Image
,
we
should
seek
to
represent
him
.
4.
The
true
portraicture
of
Christ
crucified
we
have
set
before
our
eyes
in
the
Gospel
,
and
administration
of
the
Sacraments
,
as
is
clear
,
Gal.
3.1
.
Qu
.
Yet
,
Is
there
not
safe
ground
,
for
the
worship
of
Angels
,
of
the
Virgin
Mary
,
and
of
the
Saints
,
since
this
is
not
directed
unto
them
as
unto
God
,
but
in
a
lower
degree
?
Ans.
God
alone
is
,
and
ought
to
be
the
object
of
Religious
Worship
,
which
in
no
degree
can
be
given
unto
any
creature
whatsoever
,
as
is
express
from
the
Command
,
Mat
.
4.10
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
2.
All
worshipping
of
Angels
is
forbid
,
Col.
2.18
.
Rev.
10.10
.
3.
Since
Religious
Worship
is
due
to
God
alone
,
we
may
in
no
degree
give
it
to
the
Virgin
Mary
,
or
the
Saints
,
since
there
is
but
one
Mediator
Jesus
Christ
,
1
Tim
.
2.5
.
Yea
this
were
,
so
far
,
to
put
them
in
the
place
of
God
,
to
a
provoking
of
his
jealousie
,
Exod
.
24.14
.
Thou
shalt
worship
no
other
Gods
,
for
the
Lord
whose
name
is
Jealous
,
is
a
Jealous
God
,
and
of
this
is
he
in
a
special
way
jealous
,
that
none
be
copartners
with
him
in
his
Worship
.
Qu
.
Is
there
then
no
warrantable
use
of
Images
?
Ans.
The
use
of
Images
is
not
simply
condemned
,
for
we
find
some
in
the
Temple
by
express
Command
,
though
they
were
only
Typical
,
to
shadow
out
things
to
be
fulfilled
under
the
New
Testament
:
there
is
a
politick
use
of
Images
also
lawful
for
ornament
,
and
to
keep
up
the
remembrance
of
friends
,
some
historical
and
for
doctrinal
use
,
but
none
should
be
set
up
in
Churches
,
or
in
the
least
set
apart
for
religious
Worship
.
SECT
.
16.
Qu
.
IS
there
not
clear
Scripture-warrant
,
why
the
Worship
of
God
in
the
publick
Prayers
of
the
Church
,
should
be
in
an
unknown
tongue
,
according
to
the
Popish
Doctrine
?
Ans.
You
have
the
Apostles
answer
to
this
,
1
Cor
.
14.2
.
He
that
speaketh
in
an
unknown
tongue
,
speaketh
not
unto
men
but
unto
God
,
for
who
understands
him
?
In
which
he
shews
,
there
can
be
no
visible
communion
in
such
an
act
of
Worship
,
by
these
to
whom
it
is
in
an
unknown
language
;
and
let
us
see
how
it
contradicts
one
great
end
of
publick
worship
,
that
such
can
have
no
real
,
and
heart-consenting
therein
,
which
is
indispensibly
called
for
in
that
duty
of
publick
Prayer
;
as
we
see
,
ver
.
16.
For
,
How
shall
he
that
occupieth
the
room
of
the
unlearned
,
say
Amen
at
thy
giving
of
thanks
,
since
be
understands
not
what
thou
sayest
?
Qu
.
Is
it
not
enough
to
intrust
Church-guides
with
this
,
to
whom
the
people
makes
their
Confession
?
Ans.
We
know
no
such
implicite
relyance
taught
by
the
Scripture
;
but
their
is
no
cure
,
where
men
will
intrust
both
Religion
and
Reason
at
once
,
to
the
disposal
of
others
.
Qu
.
Yet
,
Is
there
not
a
necessity
of
some
implicite
reliance
on
these
,
even
in
our
greatest
interests
,
since
according
to
the
Romish
doctrine
none
can
be
assured
of
his
own
Salvation
,
but
what
he
hath
on
the
assurance
of
his
Priest
and
Confessor
?
Ans.
This
is
indeed
one
of
the
Romish
Principles
,
whose
great
work
there
,
as
in
most
of
their
Doctrine
,
the
World
may
see
,
is
to
make
void
the
Scripture
,
and
to
have
us
believe
the
Priest
can
give
that
certainty
which
the
Word
of
God
cannot
:
But
if
this
blessed
Word
be
true
,
nothing
is
more
clear
,
than
a
Christians
access
to
be
assured
of
his
being
in
the
state
of
Grace
,
and
that
he
hath
passed
from
death
to
life
,
1
Joh
.
3.14
.
Upon
these
grounds
,
1.
Because
,
a
rejoycing
in
the
hope
of
the
glory
of
God
,
is
attainable
here
,
as
the
Apostle
sheweth
,
Rom.
5.2
.
2.
That
by
the
works
and
evidences
of
Sanctification
,
a
most
firm
and
infallible
assurance
,
is
in
this
life
given
to
the
Saints
,
1
Joh
.
3.18
,
19
,
Let
us
not
love
in
tongue
,
neither
in
word
,
but
in
deed
and
truth
,
and
hereby
do
we
know
that
we
are
in
the
truth
,
and
shall
assure
our
hearts
before
him
.
3.
By
the
testimony
of
the
Spirit
witnessing
with
our
Spirits
,
That
we
are
the
children
of
God
,
Rom.
8.16
.
4.
By
that
earnest
of
the
Spirit
in
our
hearts
,
Whereby
we
are
sealed
unto
the
day
of
redemption
,
Eph.
4.30
.
2
Cor
.
8.20
.
Qu
.
Is
there
not
ground
for
that
Article
of
the
Romish
Doctrine
,
that
under
pain
of
damnation
,
there
be
a
Confession
of
the
most
secret
sins
of
men
,
yea
their
very
thoughts
,
so
far
as
they
can
remember
,
unto
the
Priest
,
according
to
that
,
Jam
.
5.16
.
Confess
your
faults
one
to
another
?
Ans.
We
see
as
much
ground
from
this
,
to
confess
to
the
People
as
to
the
Priest
,
nor
doth
the
Scripture
warrant
any
such
thing
;
but
this
assurance
have
we
,
that
He
who
confesseth
and
forsaketh
his
sins
shall
find
mercy
,
Prov.
28.10
.
Which
none
will
deny
is
there
meant
unto
God
,
nor
did
the
Saints
in
Scripture
know
Auricular
Confession
.
I
said
,
I
will
confess
my
transgressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
,
Psal
.
32.5
.
Though
we
deny
not
the
duty
of
publick
Confession
,
in
the
case
of
publick
and
scandalous
sins
;
but
if
men
shut
not
their
eyes
,
it
may
be
easie
to
see
,
how
nothing
but
a
politick
interest
is
here
,
to
be
thus
on
the
most
hid
,
and
close
counsels
of
men
,
by
such
a
pretext
to
keep
the
Conscience
under
aw
.
SECT
.
17.
Qu
.
BUt
how
should
that
plea
be
answered
,
which
the
Romish
Church
hath
to
prove
their
Religion
,
from
its
Unity
,
Universality
,
and
an
uninterrupted
succession
?
Ans.
It
is
I
confess
strange
and
astonishing
;
when
it
is
so
clear
,
1.
For
her
Unity
,
that
besides
what
known
differences
they
are
at
amongst
themselves
in
many
Doctrines
,
they
are
visibly
divided
about
the
very
foundation
of
their
Faith
,
and
Infallibility
of
their
Church
,
whether
it
resolve
on
the
Pope
alone
,
or
on
the
Pope
and
a
Council
,
or
that
late
found-out
Rule
of
Oral
Tradition
.
2.
For
an
Universality
,
it
is
easie
to
know
,
how
much
more
than
the
one
half
,
where
the
Christian
Faith
is
embraced
through
the
World
,
doth
not
at
all
own
the
See
of
Rome
,
And
3.
For
that
Succession
of
their
Church
,
and
uninterrupted
line
of
Popes
,
they
will
not
themselves
debate
,
how
there
have
been
Three
Popes
at
one
time
,
yea
by
what
horrid
means
some
of
them
got
up
to
that
throne
,
as
there
greatest
writers
are
forced
to
confess
.
Qu
.
But
is
the
Apostacy
of
that
Church
such
,
as
there
is
no
safe
union
and
being
saved
in
their
Religion
?
Ans.
If
Rome
be
that
spiritual
Babylon
,
Rev.
18.4
.
as
is
there
most
evident
,
then
is
the
command
peremptory
,
to
Come
out
of
her
,
lest
being
partakers
of
her
sins
,
they
be
partakers
of
her
plagues
:
yea
such
a
threatning
we
may
read
,
Rev.
14.9
.
as
should
cause
men
to
tremble
,
who
are
not
under
a
strange
height
of
induration
;
and
now
since
the
breaking
up
of
so
great
a
light
,
and
these
clear
discoveries
of
the
truth
,
are
the
Waters
become
bloody
,
Rev.
16.3
.
Qu
.
Though
the
Romish
Church
in
her
Doctrine
,
be
found
visibly
repugnant
to
the
Scripture
,
yet
can
all
this
make
out
the
charge
of
Antichristianism
,
or
that
the
Pope
is
the
Antichrist
who
is
so
expresly
foretold
,
2
Thes
.
2.3
,
4.
Ans.
To
resolve
such
a
thing
,
it
is
sure
these
are
undeniably
clear
.
1.
That
the
Holy
Ghost
in
the
Scripture
,
hath
been
in
a
more
than
ordinary
way
particular
,
in
pointing
Antichrist
out
,
by
such
notorious
marks
and
characters
,
that
after-ages
might
know
him
,
if
they
will
not
shut
their
eyes
,
and
that
a
most
exact
portraicture
is
there
drawn
of
such
an
adversary
,
what
should
be
his
form
and
shape
,
with
the
manner
of
his
appearance
.
2.
Except
we
deny
our
Senses
,
it
is
certain
that
we
see
with
our
eyes
such
an
one
as
is
there
shewed
forth
,
so
as
none
ever
knew
the
face
of
a
Man
,
by
his
Picture
drawn
to
the
life
in
a
frame
,
better
than
the
Church
this
day
may
know
Antichrist
,
and
that
this
is
he
who
so
clearly
answers
all
these
marks
,
which
in
the
Scripture
are
given
of
him
;
even
he
,
Whose
coming
shall
be
after
the
working
of
Satan
,
with
all
power
,
signs
,
and
lying
wonders
,
forbidding
to
marry
,
and
commanding
to
abstain
from
meats
,
which
God
hath
appointed
to
be
used
with
thanksgiving
,
who
sitteth
in
the
Temple
of
God
,
and
exalteth
himself
above
all
that
is
called
God
,
bewitcheth
the
Kings
of
the
earth
with
his
inchantments
,
and
is
drunk
with
the
blood
of
the
martyrs
of
Christ
Jesus
;
yea
whose
Traffick
,
and
Merchandise
,
is
not
only
Gold
and
Silver
,
but
The
souls
of
men
,
Rev.
18.13
.
And
can
we
be
in
the
dark
,
to
know
or
discover
who
this
Antichrist
is
,
whose
Doctrine
is
stated
in
so
direct
an
opposition
to
Jesus
Christ
,
and
the
great
design
of
the
Gospel
.
3.
We
know
Antichrist
must
be
already
come
and
revealed
,
else
according
to
the
Sccipture
,
that
Prophecy
can
never
have
its
accomplishment
,
since
even
in
the
Apostles
times
this
Mystery
begun
to
work
,
and
he
who
for
a
time
did
withhold
his
coming
,
the
Heathen
Empire
of
Rome
,
hath
been
long
since
taken
out
of
the
way
;
and
as
the
Scripture
points
his
first
coming
and
appearance
in
the
first
times
of
the
Church
,
so
his
last
close
and
final
ruine
to
be
near
the
second
coming
of
the
Lord
.
4.
It
is
thus
undeniable
,
that
this
adversary
can
be
no
single
person
,
or
of
a
short
continuance
,
but
is
a
politick
Body
and
Kingdom
,
centred
,
and
united
in
one
supreme
Head
,
and
with
a
succession
for
many
ages
.
5.
It
is
clear
also
,
that
these
express
Marks
and
Characters
given
by
the
Scripture
for
the
Churches
knowing
of
Antichrist
,
could
answer
to
no
Adversary
else
,
which
Jesus
Christ
ever
had
under
the
New
Testament
,
either
Pagan
,
or
Mahumetan
.
Qu
.
Since
it
is
clear
that
Antichrists
fall
must
be
by
the
Word
,
as
is
expresly
shewed
,
2
Thes
.
2.4
,
Whom
the
Lord
will
consume
by
the
breath
of
his
mouth
;
can
it
be
now
applicable
to
the
Romish
Church
,
and
her
supreme
Head
the
Pope
?
Ans.
We
know
,
1.
That
Antichrists
fall
according
to
the
Scripture
must
be
by
degrees
,
as
his
rise
was
,
and
not
at
once
.
2.
What
great
and
extraordinary
effects
have
been
in
these
last
Ages
of
the
World
,
to
recover
and
clear
the
Church
from
Antichristian
darkness
;
such
as
none
possibly
can
deny
:
and
these
famous
plantations
of
the
Gospel
,
in
Brittain
,
Ireland
,
France
,
Germany
,
the
Low-Countries
,
&c.
can
to
this
day
witness
where
the
greatest
Atheists
could
not
but
see
the
very
immediate
appearance
of
God
,
and
something
above
nature
going
forth
with
his
Word
,
if
a
judicial
stroke
from
the
Lord
have
not
shut
their
eyes
,
and
so
far
shut
out
the
use
of
Reason
.
Qu
.
But
do
we
not
see
Popery
in
a
more
than
ordinary
way
now
spreading
,
even
in
these
parts
where
are
the
clearest
discoveries
of
the
Truth
,
and
the
Word
most
powerfully
preached
?
Ans.
This
needs
not
be
strange
,
nor
does
in
the
least
justle
with
the
begun
reign
of
that
interest
by
the
Gospel
,
(
which
is
a
wound
all
the
Physicians
of
the
earth
cannot
heal
)
if
we
consider
,
1.
That
where
the
Truth
is
not
received
in
love
,
it
cannot
long
want
sad
and
judicial
effects
,
to
be
given
up
to
strong
delusions
;
and
there
is
no
help
where
God
in
his
judgment
hardens
.
2.
Except
men
shut
their
eyes
,
it
is
easie
to
see
how
such
as
have
this
day
fallen
off
to
Popery
,
are
not
upon
debate
,
or
by
arguments
to
their
judgment
ingaged
,
but
the
visible
product
of
a
licentious
time
,
and
from
an
unusual
growth
of
Atheism
and
Ignorance
,
which
gives
the
greatest
strength
thereto
;
so
as
it
is
not
strange
for
many
to
change
their
Religion
,
who
yet
never
in
earnest
imbraced
any
.
3.
It
is
known
what
a
slavery
is
exercised
on
mens
Souls
in
that
way
,
beyond
any
hight
of
the
Turkish
bondage
over
mens
Body
,
so
as
there
can
be
no
access
to
convince
,
when
such
as
are
under
the
Popish
yoke
,
may
not
once
come
near
to
see
with
their
own
eyes
,
the
most
clear
discoveries
of
the
Truth
,
either
in
the
Scripture
it self
,
or
any
books
else
.
4.
Yet
notwithstanding
is
a
further
increase
of
light
this
day
most
discernible
,
and
how
Antichrists
Kingdom
is
still
more
darkned
thereby
;
so
as
they
are
forced
to
gnaw
their
tongue
with
pain
,
who
do
not
cease
to
oppose
the
Truth
;
and
in
due
time
it
will
appear
,
that
no
advantage
the
Popish
Interest
hath
got
,
but
was
a
making
way
for
its
further
fall
and
ruine
.
Qu
.
What
can
be
seen
of
outward
inducements
,
that
such
have
in
the
matter
of
their
Religion
?
Ans.
It
must
be
a
strange
cover
over
mens
eyes
,
if
they
see
not
its
whole
frame
a
politick
interest
,
the
Scripture
shut
up
to
keep
the
People
in
the
dark
,
being
not
able
to
abide
the
light
,
and
an
infallibility
to
secure
all
for
keeping
them
under
a
blind
obedience
,
the
doctrine
of
Merit
and
Purgatory
,
a
most
visible
lucrative
engine
;
yea
is
such
a
Religion
where
it
may
be
seen
,
no
rich
Man
can
perish
,
if
his
heart
will
serve
him
to
part
with
Silver
for
his
Soul
;
for
though
he
have
no
Merit
of
his
own
,
there
is
enough
in
the
Churches
treasure
of
the
Merit
of
others
to
be
purchased
:
It
is
indeed
a
sad
Religion
for
the
poor
,
whose
sore
Penances
here
,
and
Purgatory
hereafter
,
must
make
up
what
they
want
to
lay
out
for
a
full
Absolution
;
and
may
not
all
see
its
contrivance
such
,
as
the
most
licentious
and
gross
can
fully
suit
therewith
,
when
thus
they
sin
at
the
highest
rate
,
and
not
fear
their
Soul
,
since
there
is
a
retreat
for
all
to
the
Popes
plenary
power
for
Pardon
.
Qu
.
Can
the
Popish
Religion
be
such
a
compound
of
human
policy
,
and
thus
framed
to
make
men
dependent
on
the
Pope
,
and
subject
their
temporal
interests
to
his
power
,
then
so
many
of
the
Kings
and
great
men
of
the
●●rth
,
do
with
one
consent
give
their
power
to
support
his
Throne
?
Ans.
I
confess
no
reason
●ould
answer
this
,
it
seems
so
strange
an
infatuation
;
but
that
we
see
it
is
of
God
,
in
giving
them
so
far
up
in
his
secret
judgment
,
and
the
Scripture
herein
so
clear
,
Rev.
17.17
,
For
God
hath
●●t
it
in
their
heart
to
agree
and
give
their
power
to
the
beast
,
until
the
words
of
God
be
fulfilled
;
and
then
must
that
also
take
place
,
when
they
small
hate
the
Whore
and
burn
her
flesh
;
but
if
such
●
judicial
stroke
were
not
,
nothing
could
be
more
visibly
destructive
than
this
is
to
their
power
and
interest
.
Qu
.
Wherein
can
the
Popish
Religion
be
destructive
to
the
power
of
Princes
,
and
civil
interests
of
a
Nation
?
Ans.
From
their
own
Doctrine
and
Principles
,
it
is
undeniably
clear
,
1.
That
such
a
Religion
as
this
as
teacheth
the
Pope
and
Rulers
of
their
Church
,
may
dethrone
Kings
,
and
transfer
their
Kingdoms
to
others
;
can
loose
Subjects
from
any
Allegiance
or
tye
to
their
Prince
;
yea
thus
bind
and
loose
their
Conscience
as
they
find
their
own
interest
stand
.
2.
That
it
is
such
a
Religion
as
expresly
exempts
all
Ecclesiastick
Persons
from
the
Laws
of
Magistrates
;
so
as
they
cannot
be
judged
by
these
in
the
most
horrid
and
notorious
crimes
,
which
the
Civil
Power
ought
to
punish
,
having
their
Church-Immunities
,
as
a
City
of
refuge
for
their
retreat
.
3.
A
Religion
that
makes
the
Magistrate
and
great
Men
of
the
Earth
,
so
dependant
on
the
Pope
and
his
Authority
,
as
they
can
have
no
power
to
judge
,
not
as
Christians
,
with
the
judgment
of
discretion
what
is
right
and
wrong
:
But
with
a
blind
obedience
must
execute
what
they
decree
.
4.
A
Religion
that
strikes
at
the
very
root
of
Piety
and
Godliness
,
which
is
the
greatest
secu●…
of
Government
,
and
founds
the
strongest
obl●…tions
to
all
civil
or
moral
Duties
;
when
by
〈…〉
Popes
power
,
yea
of
ordinary
Priests
,
it
〈…〉
dispense
with
the
most
horrid
acts
of
wickedn●…
Murther
,
Adulteries
,
Incest
,
Rapes
,
Sodo●…
and
hath
the
Rates
stated
,
at
what
price
th●…
can
purchase
a
full
Absolution
for
the
same
:
Y●…
a
Religion
that
does
expresly
teach
,
a
Man
is
〈…〉
bound
to
repent
presently
for
the
most
haino●…
sins
,
but
is
only
necessary
in
the
last
extreme
o●…
life
.
5.
None
can
deny
but
here
is
such
a
Religion
as
visibly
subverts
truth
and
righteousness
amongst
men
,
which
is
the
greatest
security
of
all
personal
Interests
,
when
it
avowedly
warrants
Equivocation
both
in
Oaths
and
Words
,
and
in
such
doubtful
tearms
to
swear
,
as
may
be
directly
contrary
to
the
intention
of
the
examiner
,
so
that
an
Oath
in
judgment
cannot
be
the
end
of
controversie
.
6.
A
Religion
in
its
Principles
so
destructive
to
human
Society
,
that
it
loveth
these
prodigies
of
Cruelty
,
which
we
should
think
human
nature
,
tho
corrupt
,
could
not
but
tremble
at
,
without
being
transformed
into
the
very
Image
of
the
Devil
;
such
as
the
French
and
Irish
Massacres
,
the
Netherland
persecution
under
the
Duke
of
Alva
,
the
Spanish
Inquisition
,
and
these
bloody
years
under
Queen
Maries
Reign
in
England
,
do
before
all
the
World
witness
.
FINIS
.