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faith Didacus Stella. (a) ro With like Affection of God. “ liness and Reverence embrace we and worship the 66 Books of the Old and New Testament, and Éccle“ fiastical Traditions, faith the righteous Council of Trent.
Nay, what is horrible to think, in Support of these blafphemous Tenets, the Papists are necessitated to vilify, and scornfully
and contemptuously to reject the Word of God. Thus Pope Leo the Tenth termed the Holy Gospel, (6) “ A Fable of Christ.” The Holy Scriptures they call, (c) “ A dumb Judge, a black Gospel
, Inken Divini“ ty;" and do alledge, (d) That if the Scriptures “ were not supported by the Authority of the Church, “ they were of no more Value than Æsop's Fables ; that, the (e) “ Permission of People to read the Bible,
was the Invention of the Devil."
The Popish Trent Conventicle, curfes all such as receive not the Books of Maccabees, Eçclefiafticus, Judith, Tobit, &c. for canonical Scripture. But the Protestants re:ain the same Canon of the Old Testament, which the Apostles held, and received from the Jews, because that (f)"Unto " them were committed theOracles ot God. (g) He shew“ eth his Word unto Jacob, his Statutes and his Judg“ ments unto Israel; he hath not dealt so with any Na- tion.”
Now, the Jews never received these Books which we term Apocryphal into their Canon, as folephus (h) witnesseth. Nay, Christ himself divides the Canon into three several Ranks, that is to say, (i) the Law, the Prophets, and the Psalms; and the Apocryphal come not within this reckoning
Our prefent Romanists rob the People of half the Communion, by their denying the Cup to the Laity, which is exprefly against the Institution of our Saviour, who says, (k) • Drink ye all of it."
(a) Confil. Trident. Seff. 4. (b) Apol. Steph. Fol. 358. (c) Pighius de Hier. Eccles. (d) Eccius Chemnitii exam. des. Can. p.47. (e) Peres de tradit. affert.3. (f) Rom. 3.2. (g) Psalm 147. 19, 20. (h) Cont. Apionem. O Luke 24.44. (k) Matth. 26.27.
Our present Romanists order their Prayers in a Tongue; that the People do not understand : bút St. Paul bears Witness against shem, saying, (a) “ If I pray in an “ unkuown Tongue, my Spirit prayeth, but my Un“ derstanding is unfruitful: What is it then? I will
pray with the Spirit, and I will pray with the Under" standing also."
Our present Romanists prescribe Adoration due to I. mages. What says the Scripture to that? (b)
" Thou “ Malt not make to thy self any graven image, thou “ Malt not bow down to it, or worship it, doc" And again, (c)" Take ye therefore good heed unto your selves " lest ye corrupt your selves, by making the similitude
of any Figure to worship it." O.
Nay, St. Paul condemned Images, as the lowest Degree of Folly, and the basest Degeneracy that human Nature can fall into; (d) “ Profelling themselves to be “ wise they become tools: And changed the Glory of “ the uncorruptible God, into an Image made like to “ corruptible Man. And changed the Truth of God into
a Lye, and worshiped and served the Creature more than “ the Creator, who is blessed for ever.
The present Romanists tell us of Merit, nay, of Works of Supererogation, whereia a Man does not only compleatly and acceptably discharge his Dury, but lays an Obligation on Heaven, and brings the Almighty in his Debt, which he can transfer to the Advantage of another Man's Soul. Now, What says our Saviour to. this Doctrine? (e) “ When we have done all, we are but “ unprofitable Servants."
St. Paul taught the ancient Romans, that (f)“ Our Ea « lection is of God's free Grace.” Not ex Operibus previsis, of Works foreseen.
He taught, that (g) “Eternal Life is the Gift of God." And therefore not due to the Merit of Works. (h) That
4. 15, 16.
(a) 1 Cor. 14. 14, 15. (b) Exod. 20.4, 5. (c) Deut.
(d) Rom. 1. 23, 25. (e) Luke 17. 10. (t) Rom. 2. 11. (g) Rom. 3. 28. (h) Rom. 8. 18.
the good Works of the Faithful, nay, even their great Sufferings are not worthy to be compared to the Glory, hereafter to be revealed, nor such as can deserve Heaven; the Sufferings there intended, being Martyrdoms, fanctifyed by Grace.
He taught, that (a) “ Concupiscence is a Sin, even “ in the Regenerate." And (b)Passovine, a late Jesuit, confeffeth, that St. Paul called it so, but faith he, “ We may “ not call it fo.
He taught, that (c) “ the imputed Righteousness of “ Chrift, is that only, which makes us just before God.
Thus taught St. Paul, thus the ancient Romans, as well as the Protestants now believed. From this Faith our latter Romanists are departed. Now, let any impartial Man judge, whether it be likely that St. Paul, handling very exactly all the chief Branches of Christian Doctrine, fhou'd neverthelels, tho' he wrote at large to the Roman Church, not once mention fuch main Points, as the Pope's Primacy, and Monarchical Jurisdiction, for deciding all Controversies, Tranfubftantiation, Prayers for the Dead, Image-Worship, e. if that Church had been the same that now it is. But if, as it is most plain, those Points were no Articles of Faith in the ancient Roman Church, (d) “When their Faith was spoken of, through" out the whole World," then they cannot be' Articles of Faith at this Day, but only Additions to the Rule of Faith, such as the Corruptions of the Times have patched up, and pieced it withal : For it is a ruled Cafe in the Schools; and, Aquinas confirms it, That the Body of Religion may grow in respect of tarther Explanations, but cannot increase in substantial Points, as a Child, tho'he grows in Stature, hath no more Limbs when he becomes a Man, than when he was a Child; so the Church hath no more Parts or Articles of Faith, in her riper Age, than he had
(a) Rom.7.8, 10.
(b) Pof in apparat. Verbo Patris.
(d) Rom. 1. 8.
in her Infancy; and by this Rule, New Rome is a Monster, increasing in Limbs beyond all Reason and Proportion.
Thus we have proved, that the Doctrine of our Church, is agreeable to the Word of God, and that the Popish Tenets are contrary thereunto. But Gince our Adverfaries, with equal Assurance and Fa'fhood, boast, so much of Antiquity, and make a Noise with the Fathers, as being in all Things on their Side; we have thought it necessary, for giving a Check to that Calumny, here briefly to collect certain Testimonies out of the Writings of those venerable Ancients, in each Century, for the first six, upon divers of the most material Points in Controverly: Not designing all that might be brought, which wou'd be too tedious, but so many only, as may serve to inanifest, the Vanity of the Papists Pretensions, and confirm each good Protestant, so as not to be wrought upon by any of their Clamours, or false Suggestions of our rejecting the Voice of primitive Antiquity.
The Christians in the first Century, having been fo perfectly instructed in all Points of Christian Doctrine, by Christ and his Apostles, there were but very few Writers in this Age. Those we meet with, ( the Forgeries of the prefent Roman Church excepted,) are only Three; namely, Clement, the Disciple and Co-adjutor of the Apostles, Dionyfius the Areopagite, who was converted by St. Paul, as it is recorded in the (a) Acts of the Apostles, and ignatius firnamed Theophorus, who was Bishop of Antioch, about the Year of our Lord 70.
lement was one whom St. Paul reckoned in the Number of thofe who had laboured together with him in propagating the Gospel, and that had aflisted him in bis Ministry, (b) " With Clement also, and with other my Fel.
(a) Chap. 17. (b) Phil. 4. 3.
* low-Labourers, whose Names are in the Book of
Both Ignatius and Dionysius, are directly opposite to our modern Romanists, in that most material Article of Salvation, the Administration of the Sacraments; teftifying the fame in both Kinds to be received of the People. The first says exprefly, that, (a) “ One Bread is broken unto « all, and one Cup distributed unto all.” And the second hath these Words, (b) “ After the Minister bath prayed " that he may holily distribute, and that all they that are
to partake of the Sacrament may receive it worthily; “ He breaks the Bread into many Pieces, and divides one
Cup amongst all.” Again, the said Ignatius delivers a quite contrary Doctrine to the present Church of Rome, concerning praying to Saints, directing all Invocation to God alone, in these words, (c) • Oye virgins have Christ « alone before your Eyes, and his Father in your Prayers, " being enlightened by the Spirit.” And the aforesaid Dionysius speaking of the Sacraments, is so far from imagining anything of Transubstantiation, or Corporeal Prelence therein, that he only.lays, (d) “ By thole reverend “ Signs and Symbols, Christ is signified, and the faithtul “ made Partakers of him.” So that he does not call, as the modern Romanists do,the Ministration of the holy Mysteries the facrificing of Christ unto his Father's but a Typical or Symbolical Sacrifice; that is, a Figure or Sign of that great Sacrifice: And the same Dionysius, as Bellarmine confesses,calls the Sacrament, even after Consecration, (e) an Anti-type, which is no more than to say a figurative Reprefentation of Christ's Death.
In the Second Century lived Irenæus,a Disciple of the great Polycarp, the Disciple of St. John the Evangelist;
(a) Igna!. Epist. ad Philadel. (b) Ecclef. Hier. Arch. Cap. 5. (c) ig. Epist. ad Philadelph. (d) Dio. A. Eccl. Hier. Cap. 3. (e) Lib. 2. de Eucharist.