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Key for Catholicks*

To open the Jugling of the Jefuits, and
fatisfie all that are but truly willing to under-
ftand, whether the Caufe of the Roman or
Reformed Churches be of God ; and to leave
the Reader utterly unexcufable that after this
will be aPapift.

The fir ft Part."

uss-aA

Containing fome Argummts by which the mean*
eft may fee the Vanity of Popery •, and 40. Deteflions of
their ifraud ; with Directions, and Materials fufficient
for the^Confutation of their Voluminous Deceits: par-
ticularly refelling Bovcrim^ Ricblieu } H.T\ CWwualfome
Jvlajiufcnjjtsj^.

With Jome Tropofals for a ( bopele/s ) Peace.

The Second Part fheweth ( efpecially againft the French,md
Grotians ) that the Catholick Church is not United in any meerly
Humane Head,either Pope or Council.

By Richard Baxter a Catholick Chriftian,and Paftor
of a Church of fuch at Keiizrminjlcr.

Printed by R.pv.

and are ro be fold

LONDON,
for N evil Simmons, Bookfellerin Kederminjler,
by Kim there, and by Thomas Job a fan- at the Golden
Key in St. Fakli Church-yard, 1^59. At 4.S. bound.

—

1 o his Highnefs

RICHARD

Lord Prote&or

OF THE

Common-wealth of England, Scot-
land and Ircland^tkc.

Sir,

FfS^SPppp? Hefe Papers prefume to tender you
^ their fervice, becaufe the Subject of
them is fuch, as it mod neerly con-
cerneth both us and you that you
be well acquainted with. The Ro-
man Canons that batter the Unity,
Catholicifm and Purity of the
Church of Chrift, are mounted on the frame which I
have here demolished. The fwords , and pens , and

A 2 tongues

Q -

The Epiftle'Dedicatory,

tongues that you are now engaged againft, and which
you°muft expect from henceforth to aflault you 5 are
whetted and managed by the fenfelefs, tyrannous, un-
godly principles, which I have here Dete&ed. As un-
reafonable as they appear to the unprejudiced , they
arefuch as have animated theftudies and diligent en-
deavours of thoufands to captivate the Princes and
Nations of the Earth to the Roman yoke. As vain as
they appear to us that fee them naked, they are fuch
as have divided and diftracled the Churches of Chrift,
and troubled and dethroned Princes, and laid them at
the feet of the Roman Pope 5 They have abfolved
fubje&s from their Oaths and other obligations to
fidelity : They have involved many a Nation in blood :
O the ftreams of the blood of Saints that have been
fried by thefe Roman Principles, in Savoy, France, Bo-
hemia, Poland, German), Ireland, England, and many
other Lands 1 As eafie a war as here I manage, it is
againft thofe adverfe Principles that have armed Thou-
fands and Millions againft the innocent , or againft
their lawful Soveraigns, whom God had bound them
to obey : They have faftned knives in the breaftsof
the greateft Kings , as the lamentable cafe of Henry
the third and fourth of France doth teftifie : They have
in a few days time in Paris, and the adjoyning parts
of France, perfidioufly butchered Nobles and other
perfons of eminency, and people of all forts, to the
number ofneer thirty thoufand (as Tbuanm reckoneth
them, if not forty thoufand, as DaviUh.) The Do-
ctrines which I here confound, have invaded England
by a Sfawfh Armado^ (whether by the Popes con-
fent, and upon the account of Religion, lhave after
mewed out. of their own Writers : ) they have pre-
pared knives and poyfon for our Princes, which God

did

"The Epiftle ^Dedicatory,

did fruftrate : they have laid Gunpowder to blowup
King and Parliament, and helliihly execute the fury of
the deluded zealots in a moment , and then to have
charged the Puritans with the fa& : They have in a
time of Peace, by a fuddeninfurre<ftion, murdered fo
many thcufands in IreLtnd'm a few days or weeks, :s
pofterity will fcave believe. They are dreadful Pracli-
cals,and not meer fpeculations that we difpute againft.
I befeech you therefore that you receive not this as
you would do a Scholaftick or Philofophical Depu-
tation about fuch things asfeemnot to concern you-,
but as you would inteieis your fclf in a Difputatioti
upon the Queftion, Whether you mould be depofed
or murdered as an Heretick? And whether we mould be
Tormented and burnt as Hereticks i And whether the
lives of all the Princes and People upon earth whom
the Pope judgeth Hereticks, mould be at his mercy £
&c. fodo in this caufe. I fpeak not this to provoke you
to deal bloodily with them , as they do with the fer-
vantsof the Lord! I abhor the thoughts of imitating
their cruelty ! It is only the Neceflary Defence
of your Life, and Dignity, and the Lives of all the
Proteftants that are under your Protection and Go-
vernment, and the fouls of men, that I defire. On
what terms we (land withthofe men whofe Religion
teacherh them to ki31 us if they can , and to venture
their lives for it, is eafie to understand. When we
have no fecurity from them for our lives, but their dif-
ability toiieftroy us, we muft difable them or die. I
utter not melancholy dreams nor {landers : I have here
ftiewed it in the too plain and copious Decrees ot the
approved General Council at Latcrant that the depo-
fing of Princes, andabfolving their Subjects from their
fidelity 5 and -giving their Dominions toothers,not only

(a) for

The Epijllc Dedicatory.

for fuppofed Heiefie,but for not exterminating fuch as
deny rranfubftantiation , rjrc. is an Article of their
Faith •, and no man can difown it, without difowning
Popery in the EfTentials.lf once they will renounce the
Decrees of General Councils approved by the Pope ,
we lhall be foon agreed . S ith Coflerui Bnchirid. cap. i .
p./\6. On* fane Dicreta fi vcritatem, ft obfign&tiencm
Spirit us SancJi, fi prafentiam chnfti fpefies , idem ha-
bent pondus & momentum quod Sancla Dei Evtrigtfifi,
They believe thefe Decrees to be as true as the Go-
fpel. 1 need not therefore tell you that Bo^jus Ho-
ftenfts, and many more of them make the Pope to be
the Lord of all the World : Or that Bellarmine and
the ftronger fide do carry it, as [The common judgement
of all Catholick Divines , (fee what a rabble he heaps
up De Pontif. Rom. li. $.c. i.) that the Pope, rathne
fpiritualis, habet faltem indirecle pote/latem quandaw,
eamq-, fummam in temporal/bus. W hich cap. 6. he faith;
ryi ju/l fuch over Princes as the foul hath over the body
or [en fit iv e appetite; and that thus he may change King-
doms, and take them from one and give to another, as
the chief Spiritual Prince , if it be but necejjary to the 1
fafety of fouls, ] cap. 78. He gives us his proof of this.
And whether the Pope do take your Government to
be £. rthe good of fouls, I need not tell you. It is
the flupendious judgement of God on Chriftian
Princes for their fins, that they have been fo far blinded
as S3 endure fuch an ufurper folong, and have not be-
fore this blotted out his name from among the fons
of men. [Non licet, &c. // is not lawful (faith Bellar-
mwe ib. c. 7.) for Chrjflians to Tolerate an Infid './, or He-
retical King, if he endeavour to draw his Subjects to his
Here fie or ttnbelitf: but to judge whether a King do draw
to Here fie ornot } belongethto the Pope , to whom the care-

The Epifl/e "Dedicatory,

of Religion is committed : therefore it belongs to the Tope
to judge a King to be depofed, or not depofed.] You fee
here it is not Lawful for fuch Chriftians as the Papifts
to Tolerate you : which may help your judgement in
the point of their Toleration. Si cbriftiam (faith Bellar.

ib.) oltm non depofuerunt Neronem Valentem Aria-

num ejr fimilcs, id fuit quia deer ant vires temporales Cbri-
flianis.] You have your Government and we our Lives,
becaufe the Papifts are not ftrong enough. They tell
you what to truft to. Saith Toilet (one of the beft of the
Jefuites, //. I. delnftrutt* Sacerd. c % 13.) [They that
were bound by the bond of fidelity or Oath , [hall be freed
from fuch a bond, if he fall into Excommunication : and
during thai. Debtors are abfolved from the obligation of
paying to tin Creditor that debt that is contracted by
words ] Thefe are no private uneffeclual Opini-
ons. Saith PopefVtfj the 5 th himfelf in his Bull again ft
our Queen Elizabeth, [_ Volumus ejr mandamus, We will
and command that the Subjects take Arms againfi that He-
retical nnd Excommunicate Queen. ]

But their crueltie to mens fouls , and the Church
of Chrift, doth yet much more declare their unchari-
tablenefs. It is a point of their Religion to believe,
th:t no man can be faved but the Subjects of their
Pope, as I have after proved, and is tobefeenin many
of their writings, (as Knot, and a late Pamphlet called
Que pons for Refolutionef Vnlearned Proteftantt, dec.)
and Bifhop Morton hath recited the words of Lindanus,
Falentiamd Vafqtte\. (Apol.lib. 2. c. 1.) [defining it
to be of Kecefsity to Salvation to be fubjeel to the Roman
Bifhop.'] And would not a man think that for fuch
horrid doctrines, as damn the far greateft part of Chri-
ftians in the world, theyfhould produce at leaft fome
probable Arguments < But what they have to fay , I

(a 2) have

The EpiJleVcdicatory,

have here faithfully dttcBtd. If we will difpute with
them, or turn to them, the Scripture muft be no fur-
ther judge then as their Church expounded it : The
Judgement of the Ancienr, yea or prefent Church,
they" utterly renounce-, for the for greateft part is
known to be againft the Headihip of their Pope 5 and
therefore they muft ftand by for Hereticks Tradition it
felf they dare not ftand to 5 except themfelves be Judges
of it •, for the greateft part of Chriftians profefs that
Tradition is againft the Romdn Vice-cluift. The in-
ternal fenfe and experience of Chriftians they gainfay 5
concluding all befides themfelves to be void of cha-
rity or faving grace, which many a thoufand holy fouls
do find within them, that never believed in the Pope.
Yea when we are content to lay our lives on it, that
we will mew them the deceit of Popery, as certainly
and plainly as Bread is known to be Bread when we
fee it, feel and tafte it, and as Wine is known to be
Wine when we fee and drink it ^ yet do they refufe
even the judgement of fenfe, of all mens fenfes , even
their own and others. So that we muft renounce our
honefty, our Knowledge of our felves, our fenfes, our
reafonj the common experience and fenfes of all men,
the Judgement and Tradition of the far greateft part of
trjye prefent Church, or elfeby the judgement of the Pa-
pills we muft all be damned.

Whether fuch opinions as thefe fliould by us be un-
contradicted , or by you be fuffered to be taught your
Subje&s, iseafieto difcern. If they had y?/-^^, they
would little trouble us with Difputing. Nothing more
common in their Writers fcarce, then that the Sword
or Fire is fitter for Hereticks then Difputes. This is
but their after-game. Though their Church muft rule
Princes, as the foul ruleth the body, yet it muft be by

Secular

"The Ept/ile Dedicatory.

Secular Power 5 excommunication doth but give fire J
it is Lead and Iron that muft do the execution. And
when they are themfelves difabled, it is their way to
ftrike us by the hands and fwords of one another. He
that faw England , Scotland and Ire land a while ago in
blood 5 and now fees the lamentable cafe of fo many
Proteftant Princes and Nations deftroy^ng one ano-
ther, and thinks that Papifts have no hand in con-
triving, counfelling,in(ligating 5 or executing, is mi ch a
ftranger to their Principles and Practices.

Obferving therefore that of all the Seels that we
are troubled with, there is none but the Papift that
difputeth with us with flames and Gun -Powder, with
Armies and Navies at their backs, having fo many
Princes, and fo great revenews for their provifion ,
I have judged it my duty to God and his Church,
1. To Detect the vanity of their caufe, that their
fliame may appear to all that are impartial-, and to do
my part of that neceflary work for which yell, pa-
tcrculus fo much honoured Cicero ( Hifl. lib. i.e. 34. )
Ne tjuorum arma viceramw, torum ingento vinceremur j
And 2. To prefent with greateft earneftnefs thefe
following Rcqttefts to your Highnefs on the behalf
of the caufe and people of the Lord (wherein the
Papifts alfo (hall fee, that it is not their Offering 3 buc
only our Neceflary Defence that we defire. )

1. We earneftly requeft thafryou will Refolvedly
adhere to the caufe of Truth and Holinefs, and afford
the Reformed Churches abroad the utmoft of your
help for their Concord and Defence , and never be
tempted to own an Intereft that crofTeth the Inte-
reft of Chrift. How many thoufands are ftudioufly
contriving the extirpation of the Proteftant Chur-
ches from the Earth? How many Princes are confe-

( a 3 ) derate

The EpijlleDedicatory.

derate againft them '. The more will be required of
you for their aid. The Serious endeavours of your
Renowned Father for the Proteftants of Savoy, dis-
covered to the world by Mr. MorUnd in his Letters,
&c. hath won him more efteem in the hearts of ma-
ny that fear the Lord, then: all his victories in them-
felves confidered.We pray that you may inherit a ten-
der care of the caufeof Chrift.

2. We humbly requeft that you will faithfully
adhere to thofe that fear the Lord in your Domini-
ons. \nyonv eyes let a vile perfon be contemned ♦, hut
honour them that fear the Lord, Pfal. 15.4. Know not the
wicked 5 but let your eyes be upon the faithfull of the Land,
rfal. 10 1. 4,6. Companionate the weak and curable ,
Ptmifli the uncurable ^ reftrain the f toward -,but Love
and cherifli the Servants of the Lord. They are un-
der Chrift the honour and the ftrength of the Com-
monwealth * It was a wife and happy King that profef-
fed that his Goodfhould extend to the Saints on earth, and
the excellent in whom was his delight, Pfal. 1 6. 2, 3 . This
ftrengthening the vitals is one of the chief means to
keep out Popery and all other dangerous difeafes. We
fee few underftandingGodly people receive the Roman
infe<5tion,but the prophane, licentious, ignorant or ma-
lignant that are prepared for it.

3 . We earneftly requeft your utmoft care , that we
may be ruled by Godly, Faithfull Magiftrates under
you •• and that your Wifdom and Vigiiancy may
fruftrate the fubtilty of Masked Papifts or Infidels
that would creep into places of Council, Command,
or Juftice , or any publick office. If ever fuch as
thefe mould have a hand in your affairs, or be our
Rulers, we know what we muft expect. TheRea-
fons of our jealoufies of fuch men are , becaufe we

know

The EpiftUe T>edicatory '.

know that the defign is agreeable to their principles
and interefts i and we know it is their ufual courfe :
and we find that fuch men fwarm among us : we hear
their words , we read their writings , we fee their
practices for Popery and Infidelity. The jealoufies of
many wife men in England are very great concerning
the prefenc defigns of this Generation of men j and not
without caufe. We fear the U\{ asked Papifls and In-
fidels , more then the bare -faced , or then any enemy.
The men that we are jealous of, and over whom we
defire you to be Vigilant ^xt thefe Htders that purpofe-
ly obfeure and cover their Religion. He that wilfully
concealeth his Faith , alloweth me to fufpeft ir to be
naught: Thechiefof them are, i.The Seekers that
have not yet found a Church, a Miniftry , Ordi-
nances, or Scripture , nor fome of them a Chrifl: to
believe in. 2. The Paracelfi ns, Behrnenifts , and
other Enthufiafts, that purpofely hide themlelves in
felf-devifed, uncouth, cloudy terms, and pretend to
vifible familiarity with fpirits. 3. The Vani^ whom
God by wonders confounded in Kew England } but
have here prevailed far in the dark. 4. 1 . e fecret
guides of the Quakers. 5. Thofe that make it their
bufinefs to argue againft the Religion of all others,
but affert little of their own, endeavouring to bring
all men to uncertainties , and loofe them from the
faith. 6, Thofe that are ftill vilifying or under-
mining the faithfull Godly Miniftry 7. Thofe that
do fecretly or openly plead the caufe of Infidels .•
C which are alas, too many /whether ex amrno^ or
for promoting Popery, time will difclofe: ) that de-
ride the Scriptures, and deny the Immortality of the
Soul, the Refurreclion of the body , or that there
are any Devils, or is any Hell. 8. The Libertines,

that

The Efijlla Dedicatory

that would have liberty for all that they can call Re-
ligion, though againft the certain Principles of Chri-
ftianity •, and that tell us the Magiftrate hath nothing
to do with mens Religion ( of which anon. )
9. TheDemocratical Polititians, that are bu fie about
the change of Government, and would bring all into
confufion under pretence of the Peoples Liberty or
Power, and would have the Major Part of the Sub-
jects to be the Soveraign of the reft 5 that is , the
vvorft, that are ftill themoft 5 and the ignorant,that
cannot Rule themfelves-, and the vicious, that are
enemies and hinderers of piety-,and the worldlings,that
mind nothing but what is under their feet, and have
no time to think of Heaven 3 they have fo much
to do on earth 5 and as Attgujlim iaith , had rather
there were one Star lefs in Heaven, then OneCerv lt[s in
their Paflures: thefemuft be our Sovereigns. io.Thofe
that under pretence of defending Prelacy , and of
uniting us with Pome , do adhere to the courfe of
Crotius and SantfaChra, and Unchurch all the Re-
formed Churches, degrade all the Minifters that are
not of their way, while they maintain the verity of
the Church of Rome , and the validity of her Ordi-
nation, and would have the Pope to be the Prina-
pum Vniiatis to all the Church, and the Weftern
Parts to obey him as their Patriarch, yea andhim-
felf to be the Ruler of the whole, fo he do it by the
Laws of General Councils , and deprive not infe-
rior Bifhops of their Priviledges. Thefe ten forts of
men we are Jealous of ; and if -ever you advance them
into places of Command or Power, it will increaie
our jealoufies. God knows ,1 have no perfonal grudge
to any of them. But the Gofpel and the fouls of men,
and the hopes of our pofterity , arenotfocontemp-

' tible

The Epijlle Dedicatory.

tible as to be given away as a bribe to purchafe thefe
mens good will, or to flop their mouths left they
mould reproach us. As it is the common, but a poor
redrefs,thac after the MafTacres ofthoufands, thefur-
viving Proteftants have (till had from the Papifts ,
vic t todifclaim the faft, or caft it upon fome ram
difcontented men ( which will not make dead men
alive again. ) So will it be a poor relief to us, when
thefe men are our Mafters , and have deprived us of
all that was dear to us in the world, thatweefcaped
their ill language while the work was doing.

4. We alfo humbly befeech you, that you will go
on with the purging) and encouraging of the Miniftry :
Calling out the Ignorant and Ungodly •, and counte-
nancing thofe that are Able, and Faithful]. They
deny their eafe,and dignity and the riches of the world
( which other employments would afford ) to encoun-
ter with Satan and the worlds corruptions, for the hap-
pinefs of fouls \ And therefore the more oppofe them
and revile them, and unthankfully requite them , the
more are you obliged for the fake of Chrift, and
mens falvation, to aflift them. All their enemies con-
tending to furpafs the Devil in impudency, accufe
them of Covetoufnefs,Idlenefs and Ambition , as if
thefe were the things that they feek after in the world.
If our practice feconding our profeffion, be not enough
to confute thefe calumnies of malignant men, let this
be added to confute them, that we make it our earnefl
requeft to your Highnefs, that all fuch Ambitious,
Idle, Covetous, or otherwife fcandalous Minifters may
be caft out. You have Commiflioners in every Coun-
ty for this work : Require them to do it faithfully : If
wedefired this much againft our Reproachers, they
would fay we perfecuted them : We defire you there-

(b) fore

The Epijlle Dedicatory.

fore but to turn this perfecution againft our felves. We
alfo defire you, that you will not advance us to Tem-
poral Honours, or Dignities, or Power •, nor make
us Lord Bifhops , nor to abound with the riches
of this world; Thefe things agree not with our cal-
ing: We only defire food,and rayment,and necelTa-
ries to fumifli us for our work , and exprefs fome
charity to the needy that daily expect it from us^and we
crave ofyou that we may be no richer. We alfo defire
y oUjtiever to put the fword into our hands, nor enable
us to execute any of our private paffions upon any ?
nor yet to touch mens Bodies or Eftates-, but only to
manage the word and Key es of the Kingdom of Chrift
upon mens Confciences,and Guide his Church accord-
ing to our office, and let it prevail as God mall blefs
it. This is all the advancement we defire. We have
doubly renounced all the world, as chriflians^ and as
Miniftersoi Chrift ; we have given up our felves to a
difficult fleuVdifpleafing work: we crave no more of
you but fo far tocountenance us asChrift commanded*
you,and the good of our peoples fouls requires. And
Godwill be judge between us and our malitious re-
proachers, whether thefe requefts are Covetous, Am-
bitious, or Unreafonable.

5. Wc alfo humbly crave your aidjfor the procuring
and maintaining an Union and Concord among all the
Paftors and Churches in your Dominion. All that fear
God are Agreed in the main: and they have a fpecial
Love to one another h and thefe are good preparatives
to their fuller reconcilement. Iknow that there is rro
fueh diftance in their principles, but that they may in
blefied Concord carry on the work of God : Our poor
people need this, that are offended at our fmalleft di-
ftanecsv All our ftrength united is too little to bear

down

The Epijlle Dedicatory.

down the oppositions of Hell and Earth that we muft
daily encounter in our work. Your help may do much
ro procure our Concord, of which I ihall prefume to
fay more to you in another addrefs.-

6. Laftly we befeech you that Toleration may be //-
m'.ttd by Execution as well as by Law $ And therefore
that as the Approved Mini fen mud have an Instrument
of Approbation , and mull be refponfible before the
Co mmiffi oners of ejection, for any thing that forfeit-
ed! it •, fo the Tolerated may be trjed according to your
Laws of Toleration, and may have an Inflrttment for
their Toleration) before they have Liberty publikely to
propagate their Opinions to others : and that they may
be as refponfible before the Commidioners for ejection
as we. And that publikely nor privately Papifts , nor
Infidels, nor any that deny the eflentials of the faith
may not be fuffered to feduce the people. If any think
that this is defired by us 5 becaufe we fear the power of
truth,or would deprive them of any juft freedom of de-
bate, I pi ovoke them folidly to anfwer what is here faid
in the following Difpute •, and we diffwade not your
Highnefs if you were in any doubt ( which we do' not
imagine )of the truth of the Chriftian or Reformed Do-
ctrine, to invite us to an equal Difputation, and try
whether we (hall not open the (liame of Infidelity and
Popery ( the two great evils that threaten this land) at
any time. But if you are refolved of the wickednefs
of both thefe wayes, we have reafon to expert that you
fufFer not the poyfon to be adminiftred to your people.
Give not leave to every feducer to do his word: to
damn mens fouls 5 When you will not tolerate every
Traytor to draw yourArmies or people intoRebellion-
nor to every wicked man to folicite others to whore-
dom , murder, theft or deceit. And verily if men have

(b 1 ) le,ve

The Efiftle'Dedicatory*

leave to preach againft the Scripture, Churches, Mini-
ftry,Ordinances, yea and againft the life to come under
the name of Seekers, Quakers or fuch other Seels, we
had far rather that they had leave to pull offthcir vi-
zor, and do it openly in the namcoi Papifts.Yot as Fa-
piftxhey will difown abundance of the abominati-
ons,whictuJ Seekers, &c .they propagate on defign.And
as plain dealing in Religion is better then jugling, fo
we had rather that open quiet Papifts were tolerated,
then thefe jugling deceivers. They that pretend to
know the Jemitesand Fryars, do profefs that they are
more common in Princes Councils and Families, and
in the houfes, if not the clofets of Noble men , Com-
manders, and perfons of publick truftor fervice, then
wethatlive and mean fimply do imagine. And who
would have thought that had not know it, that they
had fo infinuated into the feveral feels among us , and
that they were fo induftrious in their work,as the New
caftlc Scottiih Jew was , to be circumcifed or be-
come Jew, and then rebaptized , drc and all tode-

cieve i

Judge I befeech you by thefe three Reafons, how
far their feduftion is to be tolerated, i .That they preach
Treafon againft Princes and States , I have (hewed un-
denyably , is parr, and a principal part of their Reli-

gion.

_. Their doctrine cerrupteth almojl all MoraliipWhu
need we fuller clearer proof, then the fanfenian hath
given us in his My fterie offefuitifm t and much more
may be added. Morton hath long ago produced enough
to tell us what to expect from fuch men .• Apolog, Part.
i./.2.f.i $> As from To Set himfelf/.4.*/<r infirucJ facer d.
e.g. [Quantum ad intcntionem dileftionti^ non tenemur
(ttbprtcepto Deumplw omnibus dtligere ] Stapleton i 6.

T#tf Epijlle Dedicatory*

dejufltfc.io,& Vdent. L de Votis c 3. £ Hoc precept urn
diligendi Dettm ex tot a mcnte,doc~trlnale efl^non obligators •
unt] See here,a precept, and thegreateft precept, even to
Love God above all, is not obligatory i A ftrange pre-
cept ! And p. 322. he reciteth the words of TolUt,
ibid. /. 4. c, zi. (j* %2, teaching Equivocation upon,
oath before a Magiftrate, and fo maintaining perjury..
And/> 327.be citeth the fame Author maintaining thac
Murder, and Blafphemy in a paflion and not deliberate
is no mortal (in,unlefs in one that is ufed to Blafpheme.
And p. 329. how Bcllarm. Ceftcrus, Valentin maintain
that Fornication in a Pried is better, or a fmalier fin
then to marry. The like he (hews of their doctrine of
Theft, Falfewitnefs, &c.p. 331, 333, &c. Thisfrom
him.

3. But above all their other mifchiefs^the Propagating
of lnfidclityhy them is the greateft : Which they do in
two waves. 1 . Under the Vi\ard of Infidels and Seekers
they plead againft Scripture and Chriftianity, inde-
fign to loofen men from alt Religion, and perfwade
them that they muft needs be Infidels or Papifts.- Veron
and his followers have given them full Directions to
manage this defign. And while, with debauched Con-
fciences) they thus perfwade men to be Infidels in jeft,
they have made abundance fuch in good fadnefs:fo that
upon my knowledge there are many fuch fwarm among
us , that fometime feemed pious perfons, that plead
againft Chrift anity it felf. 7, And no wonder, when
fome of the leading Papifts do feem to be Cbriflians in jeft,
and Infidels in good fadnefs tbemf elves. I (hail inftance
now but in their Champion, Tho. White, who in his
Euclid. MetapbyfStoecb. K. p r i$ m rmintaineth that
in a manner , or almoft all incorporated funis jhall be
favedby the world as the Inftrument, or clfethe world were

(b3) fob-

The Epijile "Dedicatory

fubfiantially evil, anh ihe fouls that fail of Bleffednefs^non
fint fuffcient is ad partem eonfiderabilem totius muhitudi-
nti covftituendamMe that believeth this ,c.innot believe
Chrift > nor well perfwade men to believe in (Thrift.
Thfs happv news to the Pagans and Mahometans >
mi^ht iomewhatuifright the Chiiftians being the few-
eft, left they mould be that inconfider able number , but
that be that talks of the damnation oi fo few, its like by
his Arguments believeth it of none.The fame heaflerts
in his Treatifeof the middle flate of fouls, Rat. 5. p.41.
And Rat* 10. hedifputethagainft Vindictive fufiice as
a thing not becoming God: and p. 88. denyeth that fm-
ner injure God, iov tooth becaufehe (uffereth it willingly.
Pag. 9 5 {Tranflat. ) he faith that fouls are exempt from
allfuch pains as may be caufed by any outward agent-. And
tag. in. That God Governeth not " the world as a
Monarch, but' as an Engineer •, And pag. 134. he faith
f the punifhment of fin whether external or internal, is no-
thing elfe but theincreafe and exaggeration of fins in thofe
who are perverfe , and the decreafe and diminution of
them in thofe who amend ] And pag. 90. that [ the de-
fed! of Gods honour occafioned by Peter , was not fup-
pljed and repaired by any other) and fonotby Chrift. ;
And pag, 146. [ that Gods aim is alwajes the utmofl
good of every creature ] And he oft enough telsus that
God attaineth all his will. And is this man a Papift '.
or are Papifts in good fadnefs } that tell the world
that none but the fubje&s of the Pope can be faved i
and yet now the number that perim will be incon-
fiderable 5 and God aimeth at the utmoft Good
of every creature. Sure he thinks that all the Toads
muft be made men; and all men made Angels •, and
every ftar muft be made a Sun ! I (hall pafs by the
Books that are written againft the Creatiott,md again ft.

Scripture*

The Epifile ^Dedicatory.

Scripture , and again ft Hell , fac. which fwarm
among us ♦, only advifing your Highnefs to take
heed that you venture not upon any worldly mo-
tives , to (land guilty before the living God of al-
lowing or tolerating fuch Books to be publifhed ,
and fuch do&rines as thefe to be preached to your
People, to the everlafting undoing of their precious
fouls.

If you ask who it is that prefumetb thus to he pur
L?vlomtor * It is one that ferveth fo great a Mailer
that he thinks it no unwarrantable prefumption , in
fuch a cafe to be faithfully plain with the greateft
Prince. It is one that (lands fo neer Eternity,
where L<CUrus (hall wear the Crown, that unfaith-
full man-pleafing would be to him a double crime :
it is one that rejoyccth in the prefent happinefs
of England , and earneflly wifheth that it were but
as well with the reft of the worlds and that honour -
eth all the providences of God by which we have
been brought to what we are •, but dare not own
all the actions of men that have been the Inftrft-
ments,as he hath thought meet to manifeft in this wri-
ting , and leave upon record. And he is one that
concurring in the Common Hopes of greater Blef-
fings yet to thefe Nations under your Government,
and obferving your Acceptance of the frequent Ad-
drelTes that from all parts of the Land are made unto
you, was encouraged to do what you dayly allow
your Preachers to do, and to concur with the reft,
in the tenders ( and fome performance ) of his
fervice •, and particularly the Ceunty of Wilts who
have Petitioned you for the Summ of what I have
here expreft •, and whole Petitions I defire maybe

written

The Epijlle Dedicatory,

written upon your heart. That the Lord will make
you a beder and frejerver of his Chucrhes here at
home, and a fuccefsfull helper to his Churches abroad,
is the earneft prayer of

Your HighnefTes
faithfull Subjedt

2%ich. ^Baxter.

Reader,

g*^ i 7 f^# f tfw<r /;/^^ tw/^ 4 practical efleem
of Truth , defiring to know it that thou
*$$$ ma'ft obey it,ejr with an humble mind doft
fludy and fray to the Father of Lights,
and art impartially willing to receive the
Truth in the Love of it that thou mat ft be
faved, and with diligence andmeeknefsto read and weigh
the Evidences that I bring thee, thou art then the perfon to
whom 1 recommend the fe Papers with confident cxpettation
of fuccefs. The Controverftes here handled are thofe that
have made, and fiill are making, the greateft comhuftions
in the Chnflian world, x^ind yet to almofl all men
of learning on both fides the) feem exceeding eafic. Ifel-
dom meet with a Learned Protefiant but taketh Popery for
fuch tranfparent fallacies , that he is little orno whit trou-
bled with any doubtings in the Suftnefs : And 1 feldom meet
with a Learned Fapift but is as confident on the other fide, as
if be fides them, all the Chriftian world were blind and mad.
Inter ejl and prejudice muft needs do much then on one fide
at lea ft. And which fide hath the great ejl worldly inter eft
to by as their under ft an ding , is foon decerned by one that
knows the Papal power, their Cardinals, Prelates, and the
Riches, Honours and friviledges of their Clergy, and that
knows our (late, ^Andifthou wilt hear the Reafons of the
confidence of both fides,! will tell it thee here as briefly and
plainly at 1 can.

We are confident of our own Religion^ becaufe we believe
the Cojpel : and we have no other Rule and left of our Reli-

( c ) ghn :

The Preface.

gion : And we are confident th.it Popery is a deceit^ becaufe
we both believe the Go/pel and the judgement of the ancient
andprefent churches, andbecaufe tve believe our fenfe it
(elf : As fur* <u rve know Bread from l : left) , and Wine ft om
Blood, by feeing, (a fling, Sec. foftire know rve that Popery
isfalfe. And if a Cont rover fie is not at an End whtn it
is brought to the .udgeme< > tof all the fenfes of all the found
men in the world ( it being about the cbjeel of ferfe )
then we are pafl hope of ending contrtvttfus : And there-
fore 04 we will not waffle our time with every ft How that will
difpute with us that Snow is bl.uk , or the Fire cold, no
more will we trouble our (elves with tbefe men that tell us
that Bread is not bread,and Wine is not wine.

And if you would know the Reafons of the confidence of
the Papijls, I knew no, more of them but what their Wri-
tings and fpeeches do exprefs, and thofe I have hereafter
given you. Two things they are jl: 11 harping on: the fir ft
# > that in our way we have no aflfu ranee that the Chri-
ftian Religion is true, or that Scripture is the word of
God. Save me the labour of repetitions, and read but what
J have witten in the Preface to the fecond Part of the Saints
Reft, Edit 2.&C.) where I give you the Refolution of our
faith,andinmy Safe Religion^ Difp. 3. and then believe
them if thou can ft.

Their fecond it, that thred-b.ire J2ueftion[ Where was

your Church before Luiheri Where hath it been fuc-

cefsively in each age ? ] And here meer Sopbiflry carry*

eth it through the Papal world, to the deluding of the ftmple

that will be catcht with chaff e, and are not able to fee things

'or Names. 1 have dealt with fome of them that harped

in this firing, and never met with any thing from them

*bat fhouldfeem confiderabh to a difcerning man>fave only

'he two unanfwerable arguments of Coi\Rdence(tbat 1 fay

not Impudence ) and Loquacity. 1 hough ih&vi mora

fully

The Preface.

fully flamed this gueftipn in this Bofik^I will berealfo give
you at the entrance, a (hort view tf the safe.

The men that ask us, where our Church and Religion was y
either know not {through ignorance) or will not let others
know ( through wickedness ) what our Church and Reli-
gion is. C Shew us ( fay they ) a Church in all ages that
held the thirty nine Articles, or that held all that the
Proteftants hold, or elfe they were not Proteftants i ]
Forfootb, we mufi receive from them a Definition of a Pro-
t eft ant t and then we mufi prove the fuccefsion of fuch.Know
therefore before you dilute about the fuccefsion, what is the
thing whofe fuccefsion is qucflioned. \_ A Protectant is a
Chriftian that holdeth to the holy Scriptures as the
fufficient Rule of faith and holy living, and protefteth
againft Popery. ~\ 7 he Proteflant Churches are Societies
frcfefnng the Proteftants Religion. [The proteftant Re-
ligion ] is an improper fpeech Jut L the Proteftants Re-
ligion lis a phrafe that weftullown. For [ Proteftancy ]
u not our Religion it felf, but the Rejection of Poptfh cor-
ruptions of Religions or defiling Additions, if my Reje-
ctions of ether mens Additions be themselves Additions,
then is it in the power of any Heretick in the world to force
me to Add to my Religion at his Pleafure. A thoufand new
Articles & Forms efWorfhip he ma) devife, and then mufi
I add to my Religion by rejclfingthimall t even as I add
to my Apple by wiping the dirt of it , or to my deaths, by
bru firing them. The Proteflants Religion is os/ly the Chriftiin
Religion the naked Chriftian Religion alone: The<Papifts the
Chrijlian Religion corrupted with abimdMuc of additions.
The Proteflants ever d\ Avowed at>y Confefsioy.s cf men as
pretended to be the Rule or Law of their Religion. The
Proteftants Religion is the Holy Scriptures alone ] The
Papifts Religion ts ail that is decreed by the Pope and Coun-
cils. Our Religion containtd in the Scotpture h.t'h its F.f-

(cz ) fentials

The Preface.

fentials and Integrals. All the Effentials an d as much of
the Integrals as (in the uje of means) we are able to under-
ft and \we believe particularly and explicit tly. the reft rve
believe generally and implicit ely to be all true. So that
as the Paprfts will not give us leave to tike the writings of
Gre.fer, Bellarmine or any of ( their Doctors, yea the
Articles of their Divines at Thoren, Racisbone,&c. to
be therefore Articles of their faith, but only thefe th.it are
contained in General Councils approved by the Pope-, fo
we require the fame juflice ef them that they call Nothing
the Articles of our Faith, but rvhat is contained in the Holy
Scripture, which is the only Rule of our Religion. Do they
know our Religion better then we do f this is our Religion,
and this weftandto.

Well ! Confider now whether any thing be e after then for
a Proteftant tofhewyouavifible Church that hath fnuef-
ftvely been of his Religion.

i. The Chriflian Religion hath been in all ages ft nee
Chrtft in vifible Societies : The Religion of P rot eft ants is
the Chriflian Religion: therefore the Religion of Prote*
flants hath been in all age> ftme Chrift in vifible Societies.
2. That Religion which is contained in the Holy Scrip-
ture as its Rule orfuffieient Revelation>bath beenprofefjed
in. all ages in vifible Churches. Rut the Religion of Prote-
ctants is contained in the Holy Scriptures as its Rule orfuf-
ftcient Revelation : therefore the Religion ofProteflants
hath been profiled in all ages in vifible Churches.

We name the Societies from the. places of their reftdence :
Our Church ( as Auguftine tils the Donatifts ) begun at
Hierufalem, and thence was difperjed into Afia, Africa
and Europe^ hath continued in Sym,JEth\oip'n^Mgy^,
India, Greece, &c. If I could name but one Nation
that had been of my Religion, I fhould fufpecJ it were not
the true Religion. It is the Chriflian world that is in/lead
of a Catalogue to u<$. O

The Preface.

O but, faythe$uglers> This is a General anfwer,to
fay you are Chriftians : there are more forts of Chri-
ftians then One. J Reply 5 // is the General or Cat ho-
lick that we are fpsaking off; and therefore if it were not
fuch a General anfwer t it were not pertinent to the gue-
Jtion : There are no wore forts of chriftians but One 5
that is j there is no Effential difference among them-, hut
there is a gradual, integral and modal difference. But may
not Chriftians of fcveral Degrees of Knowledge he in the
fame Catholick church? Our qneftionis not, [where any
Seel, or any particular Church hath had its Jttcccfsion .-]
hut [where that Catholic^ Church hath been , of which
we are members. ~\ And furely drift hath but One Ca-
tholick Church.

but, fay they, would you make men believe that
Ethiopians, Armenians , Greeks, &c. are Proteftants?
you may be afhamed of fo grofs a fidion.

1 an fiver , Is it the Name of Proteftants, or their
Religion, that yen would have w prove a fuccefsion of?
Thefe deceivers cheat abundance of poor louts by this one
device, even fuppoftng that the word £Proteftant] doth
denominate our Church from its Ejjential p.,rts , and fo call
for a Catalogue of Proteftants. But I would ask them,
whether we or they do better know our Religion? and con-
sequently what a Proteftant Ui if they know it at all , it
is from our writings or exprefsions ; For jure they will
not pretend without figns to knov our hearts , and that
better then our f elves. Ton mufl take it from as, if you
will know what cur Religion is, as we mu(t take it from
you, if wc will know yours. And therefore delude not filly
fouls by per {wading them that you know what our Religion
is better then we. if you will believe our Bocks that tell
yen, believe our fayings atfo } and believe me that here tell
ycu my own Religion. \_A Proteftant is a Chi fi an that

(c 3) pro-

The Preface.

protefleth againfl Popery^ Chriftianity is our Religion:
Protefting againft Popery u our Negation or Rejection
of your Corruptions of Religion. OMen that never beard
of the name of Papift or Pretejlants, may be of the fame
Religion with us. if many Nations of the world never
received Popery , and we reject H\ if they never knew it,
and we know it anddifown it, are we not both of one Re-
ligion, even in the Integrals i One man never heard of the
Leprofte ; another catcheth it and is cured of it •, and a
third flyeth from it and preventeth it $ \yind I think
allthefe are truly men •, yea and (in tantum) found men.
When you call to us for a proof of our fuccefsion, either
you mean it, of the Efjentials of our Religion and Church,
or of the Negation of your Corruptions : Either you mean
it of }he points that we are Agreed in, or of thofe we d f-
fer in : Chriftianity is it that we are Agreed in $ and
that is our Religion, and nothing but that : Proteflancy as
juch, is but our wiping off the dirt, or curing the f cab that
you have brought upon our Religion, Is he not a man
as well as you that will not tumble with you in the dirt,
or come into your Pcflhoufc ? If we know not our own Re-
ligion, then we cannot tell it your, and then you cannot
know it : Kyind if we do know it . believe us when we
prof efs our own Belief : We fill profefs before men and
Angels, that we own no Reltgion but the Chriftian Refc
aion, nor any Church but the Chrifian Church, nor dre^m
of any Catholick Church but one , containing all the true
Chriflians in the world, united in fefus Chrifl the Head.
We vrotefl before men and Angels that it is the Holy Scri-
ptures that are the Liw and Rule and Tefl of our Reli-
gion ; And why are we nut to be Believed in this our own
Profefs ion, as well as yon are in yours, when you make the
Decrees of Popes and Council s to be your Law and Rule
and Tefls ?

The Praface.

We perform therefore more then you demand. Teu ask
us Where was our Church before Luther ? And we
answer , Where our Religion was, Tou ask us - t Where
was that? and we tell you Where evtr the Chriftian
Religion was , and the Holy Scriptures were received.
This were enough for us in an fiver to your ^ueflion i But
we do more : We tell you not only where our Church and
Religion was, hut where there were men that owned not
your grand Corruptions^ no more then we : What can you
demand more of us , when you call for a fuccefsion of
Trotefiants , then that we tell you of a fuccefsion of
Chnftians (which are of our Religion) a nd which were
no Papifts, yea againfi Popery , (which therefore were of
our integrity) And who knoweth not that the fore fad
Abaffines, Armenians, Egyptians, Greeks, &c. are
againfi your Papal Soveraignty, Infallibility, and all that
is by us renounced as Ejjential to Popery ?

O but, fay thefuglcrs, thefe are not ProteOants 5
they differ from you in many paiticulars.] / anfwer,
Call them by what name fou pleafe $ they are not only
ChriftianS, but alfo Anti- papifts, or free from ropery,
and then they are of our Religion and Church. But in-
deed \ mufl the world be made believe that all that we Be-
lieve is efTential to our Relig ; on, and that m man that
dijftre'h from us can be of otm Religion, be the difference
never fo [mall f

But fay they, tell us of a Church that profeffes your
39 Articles. Silly deceivers J Po not thofe very Articles
profefs that [The Holy Sciipturecontaineth all things
neceflary to falvation , fo that whatever is not read
therein, nor maybe proved thereby, is not to be re-
quired of any man that it fhould be believed as an
Article of the Faith, or be thought requ.fite or ne-
ceflfary to Salvation. ~] Arc. 6. We never took thefe

Articles

8 The Preface.

Articles in fit ad of the Scripture , but the Articles and
all Proteflants profefs the scripture to be the only Rule And
Tefl of their Faith and Religion. The fubftance of the
39 Articles may eafily be proved to have been fucceffively
held by the Church from the beginning •, but it is not
incumbent on us to prove that every word in the writings
of every Divine, or Church, hath been fo continued; no
more then you will own the writings of any Divines or Prt-
vincial Synods of your $wn^ as being the Rule of your Faith,
As you profefs that the Decrees of Popes and general Coun-
cil* approved by him, beftdes the Scriptures, are the Rule
and Tefl of your Religion •, fo do we profefs that the
Scriptures alone (with the Law of Nature) is the Rule of
ours.

But,what (fay they) will you be of the fame Church
with Nefiorians, Eutichians, and other Hereticks < I
Anfw. 1. We will not take 4///^ Nefiorians, or Euti-
chians, that a railer can call fucb > that never knew them t
nor can prove it. 2. Hereticks indeed that deny any
effential part of Chriflianity, are no Cbriflians, anh there-
fore none of the Church that we are of : but if you will
call thofe Hereticks that have all the effentials ef Chri-
flianity , becaufe they err in leffer points, we know that
there are fuchinthe Catholick church : We will be none
of them onr f elves, if we can efcape it ( yet indeed have
no hope of efcaping all error till we are perfect in know-
ledge : ) But we will not run out of the family of God,
becaufe there are children and fick perfons in it : Nor will
we for fake the Catholick Church becaufe there are erring
perfons in it.

O but, faith the Papijl, We acknowledge not your
diftinction of points EiTential and not ElTential 5 all
points of Faith are EiTential with us, and of neceffity
to Salvation. ] Anfw. Reader , thou [halt fee here (uch

impudent

The Preface.

impudent and faithlefsjugling, as may make thee blufhto
think that Chrifiianity bath fuch profffors. i . The Out-
fide of their affertion damnethnelefs then all the tvdJld
( that live to the ufe of Reafon ) 2 . The In fide of their de-
ceitful meaning is almoft clean contrary , and leavcth
heathens and Infidels in the Church, or in a ft ate offal-
vat ion as well as Chriflians. 3. It leave th no one Article
of faith (fjential to a Chriflianjr to one that jball he faved;
and leaveth the Church an Invifble things clean contrary
to their own afjertionsofits Vifibility,^. lisind when they
have thus wrangled them f elves into a wood of contradict-
ons and Unchriflian abfur Cities, the wife ft of them fay as we
fay y in the main point. All this I will now manifefl to thee,
1, The Out- fide of their affertion is that Every point
that we are bound to be live by a Divine faith 3 is funda-
mental, or effential to Chriflian faith , or of necefsity to
falvation. And if fo, then no man breathing can he [a-
ved : For no man knoweth all that he is bound to know.
And no man belie veth that which he underflandetb not :
It is impofsible to believe thatfuch a Proportion is a truth
diftinctly and actually , when I under fiand not what
the Proportion is. And that we all knew bntinpart y even
what we are obliged to know, no man will deny, but he that
is mad by pride or faction : All that God hath revealed
in his wordjsthe matterof our faith : There is no man can
fay, I have no culpable ignorance of any one Truth of God
that lfhould believe. Had we been more perfect in our
diligent ft udies, and prayers, and ufe of all means- and
had we never fmfully grieved the fpirit that (hould illu-
minate us, ( to [ay nothing of our Original finfull dark-
nefs ) there is not one of us but might have known more
then we do. if fin of the will and life be confident with
true faith, then fomefin in* the under ft anding is confident
with faith. But the former is true : therefore ', dec. But

(d) according

The Preface.

according to the out -fide of their doclrine^ no man that hath
any (in full ignorance (and confeqttently unbehef) in his
utder (landing can be faved • that ts, no man in the world,
if he that thinks he knoweth an) thing, knorveth nothing
as he ought to know, 1 Cor. 8. 2. what fhall be (aid ef
thffemen, that think they and all the Church do know all
things that they ought to know, and that their understand-
ings have no (in f And mu(l we needs be of that faith that
damneth all men y and of that church where none are
faved f

2. As the Out -fide of their Affertions is made for a
bug-bear to frighten foots, fo that the In-fide ( as expound-
ed by many of them ) is that Heathens and Infidels may be
of their Church or faved^ and that nothing of the Chri-
an faith at all is nectary to falvation , /'; plain : For
they tell us that they mean , that all points are of necej-
fity, where they are Sufficiently propofed, and mens ignorance
is not invincible 5 but where there is no fufficient propofal ,
but mens ignorance is invincible , or fuch as comes
not from a wilfull neglecl of means , there no ignorance
of the articles of faith is damnable, and fo no article ab"
folutely nectffary : fo that the que/Hon indeed is not Whe-
ther men believe or not? but Whether they are Unbelievers
or Heathens or ignorant perfons^ by a willfull neglect of
Sufficiently propofed Truth jr not f So that all that part of
the Heathen or lnfidell world ( how great ) that have
no fuch propofals oftheGofpel^may not only be faved , but
be better and fafer then mo ft Chriftians (if not all) who
certainly are finfully ignorant of fome truth which they
ought to know.

Obj. But (fay they) it will not ftanci with faith to
deny belief to God in any thing , fufficiently re-
vealed '. for he that beiieveth him in one thing, belie-
veth him in all. ]

Anfw.

The Preface. u

A n fw. Very true > if they know it to be the Word of God.
And if this bealljbe Protefiants are ready to averreufon
their mofl folemn oaths , that they believe every thin?
withcut except ion which they know to be a Divine Re-
velation : and no wonder > for jo doth every man that
believes that there is a God and that he is no lyar. If this
will ferveyour turn , yon have no more to fay again ft us •
your months are fhpt. But may it not (land with faith
to be ignorant , and that through finfull neglect ^ of fome
revealed truth of God, or of the meaning of his word r If
you are fo proud as to think that all the juftified are per-
fect and have no fin , yet at leafl confider whether a man
that liveth in Heathenifm till f our f core years of age, and
then turns Chrifii an , is not afterward ignorant through
his former finfull negligence ? But dare you fay that
you have no finfull ignorance to bewail f Will you con-
fifs none, nor beg pardon, nor be beholden to Chrifl to par-
don it?

That they make no point of faith neceffary , while
they fe em to make all nectfjaty , fee but what I have after
cited from Franf. a S.Clara probl. 15,16, ij.andabun*
dance more that are mentioned there by him.

3. And that by this Protean jugling, they make the
Church invifible, is apparent. For what man breathing
hnoweth the fecrets of the fouls of others , whether tkey
have refilled or not refilled the light < and whether they
are ignorant of the articles of faith upon finfull contempt,
er for want of fome due means of faith, or internal capa-
city , or opportunity ? We are as fure that all men are ig-
norant of fome thing that God hath revealed to be known
( in nature and Scripture ) as that they are men : But now
whether any one ofthefe men be free from thofe aggravati-
ons of his ignorance {and that in every point ) upon which
the Papifis make him an unbeliever, is unknown to others:

{di) When

•■■1

The Preface.

When the Faith or Infidelity of men, and fo their being
in the church or out of it, mufl not be known by the Matter
of Faith which they prof cfs, but by the fecret phages of th*eir
marts > their wilhngnefs or unwillingnefs, refinance or not
refiftance, and fuch like , the Church then is invifible y no
man can [ay which is it , nor who is of it : He that profejjcth
not the Faith, may be a Catbolick; and be that prof effeth it,
for ought they'know^may be an Infidel, as being ftnfu/ly yet
ignorant offome one truth that is not in his exprefs confefsi-
on\thnt by confufion the builders of Babel marre their work*
4. And that the wifefi of them, fay in the main as we
fay, fee herein fome proofs. Bellarm. de Vcrbo Dei, lib.
4. cap. 11. U n theChriftian Doctrine both of Faith
and Manners, fome things are (imply necelTary to fal-
vation to all 5 as the Knowledge of the Articles of the
Apoftles Creed, of the ten Commandements, and of
fome Sacraments ; The reft are not fo neceffary, th3t a
man cannot be faved without the explicite Knowledge,

belief and profeflion of them Thefe things that

are (imply neceffary and are profitable toall, the Apo-
ftles preached to all AH things are Written by

the Apoftles which are Neceffary to all, and which
they openly preacht to all] fee the place,

CofterusEchirid. c. 1 . p. 49. Non infieiamur prae-
cipua ilia fidei capita quae omnibus Chriftianis cognitu
funt ad falutem Neceffaria , perfpicue fatis effe Apo-
ilolicis fcriptis comprehenfa j That is $ We deny not
that -thole Chief Heads of the Faith which are to all
Chriftians neceffary to be known to falvation , are
perfpicuoufly enough comprehended in the Writings
of the Apoftles. ] Judge by thefe two (to /pare the trou-
ble of citing more) whether they be not forced after all
their Cavils 3 to fay as we, in difltnguifhing of /lr tides of
Faith, \jind\ tkey cannot be ignorant, that the Church

. bath

The Preface.

bath fiill had Forms of Trofejsion, which were called her
Symbols, as being the Badge of her ^Members 5 and did
not fufpend all upon uncertain conjedures about the frame
and temper of the Profeffors minds.

But if indeed it be not the want of Neceffary Articles ef
Faith that they accufe us of, but the want of wiUingnefs or
diligence to know the truth, let them prove their accufati*
onsy and letthefe per fons that they prove guilty bear the
blame. Do they think we would not as willingly know the
truth as they f and that we do not pray as earneflly
for Divine illumination ? Do we net read their Books ?
(/ verily think incomparably more then they do ours,) and
are we not willing to confer with the wife ft of them that
can inform us f J have often privately and public kly de-
fired you that if any of them can [ay more then all thefe
Schoolmen, Frjars and fefuites fay, which I have ready
they would let me hear it, that 1 may w^nt no means they
can afford me for my fuller information.

But yet they have not done with us, When we prove a
fuccefion of our Religion, by proving a fuccefsion of fuch
as adheredto the Scriptures, which are the Doclrine of our
Religion {an Argument that no Papifl under heaven an
confute,) they vainly tell us, that All Herericks pretend to
Scripture, and therefore that will not prove the point.
But i . Doth it follow that Scripture is not a fufficient
Rule of our Religion, becaufe Herettcks may pretend to it*
Tou take the 39 Articles for our Religion , and yet may
Bereticks that are far from our minds , pretend to them.
It's thelikerto be the Rule becaufe ail Herettcks pretend it,
and would borrow credit from it to their Hereftes, The
Law ef the Land is the Rule of onr faftice •, and yet
Lawyers and their Clients tha^are contrary to each other,
do plead it for their contrary Caufcs. The Creed it [elf
is pretended by Arrhns for their Hen fit \ What mufl wt

{J 3) bdve

The Preface.

hive no Rule erTeflor difcovery of our Religion which a
Here tick c«n pretend for his impiety. What words of Cod
or man Art m>t capable of being miftnterprcted ? if we
fhould give you every day a confefsion of Faith, fome He-
rettcks mi^ht pretend to hold the fame : No wonder then
if 1 hey do (0 by the Scriptures.

2. And can any Learned Papifls be [0 ignorant, as not
to know that the Arrians pretended the Authority of Ge-
neral Conncils f and fo do many other Heretic ks ^ and that
the Authority of Pope and Councils are frequently pre-
tended for contrary opinions among them , and may be
pretended by many an Heretick ? And will they therefore
grant that the Decrees of Popes and Councils are no juf-
fcient difcovery of their Faith ? IfHereticks pretendingto
your Teft of Faith, difprovenotthatto be your Faith,
then Hereticks pretendingto our Rule and Jefl of Faith
[which is the Holy Scripture ) is no proof that it is not our
Rule of Faith,
s I do therefore conclude, that the Proof of a Succefsion of
C fuch Churches as have received the Holy Scriptures, is 4
/ valid proof of a fuccefsion of Churches of our Religion,
^ feeing we have no Religion (doclrinally) but the Holy
/ Scriptures. And this as far as modefly will permit, I
L challenge all the tfefuiteson Earth to confute with any
v / folid Reafons : yet adding that we do ex fuperabundanti
^ prove a fuccefsion alfo of Churches that never owned Popery,
/* even the greatejl part of the Chrijlian world. But let the[e
{- men themfelves but prove to us a fuccefsion of their
I Church, even fuch as they require of us 5 Let them prove
L that from the Apoftles days theCatholick Church{or any one
, Congregation of twenty men) did hold all that now their
C Councils and Popes have Decreed, and are efleemed Ar-
ticles of their Faith, and I am contented to be their bond-
(^ flavefor ever, or to bear a fagot , or be ufed by them as

cruelly

The Preface.

cruelly as their malice can invent , or fames or their
Jlrappados execute. Let my Head he at their Mercy if they
can but prove that Succefsion of Popery, at they require m
to do of Proteftancy, or as I have produced of our Churches
and Religion. In the 15 th and i6 h Detetlion 1 have
more largely fpoken to them of this point, to rvhich I refer
the Reader.

In the very principal point o/cheir Papal Soveraignty,
they have nothing hut this grofs deceit to cheat the world
with : The Roman Emperors d.vers ages after Chrift, did
give the Btfl)op of Rome a Primacy in their Empire, and
hence thefe men would perfwade us, that even from Chr ft
they have had a Soveraignty overall the chriflta;) world.
Wink hut at thefe fmall mi flakes, and they have won the
Caufe : 1. Suppefe but Chrijls Inflitution to (land in
fteadof the Emperors. 2. Suppofc divers hundred years
after Chrijl , to have been in the ^4poflles days. 3 . Sup-
pose Vrimacy to be Soveraignty or Vniverfal Government.
4. But ([pea ally grant them, that the Roman Empire was
all the chriflian world -, and then they have made good that
part of their Caufe.

That there were many Nations without the reach of the
Ro "nan Empire, that had received the Chriflian Fatth, is
pa ft doubt. Socrates lib. 1 . c. 1 5 . faith that Tboptas chofe
Parthi a, Bartholomew chofe India ^Matthew Ethiopia , to
plant the Gofpel in 5 but the middle India was not
converted till Ccnflantines days,by Frumcniius and Ede-
fius>, and Iberia by a Maid.] So Eufeb.l. 3. c. 3. tells
us of Thomas his Preaching to the Parthi.ins^ and An*
drtw to the Scythians, ,] Et in vit. Conft. I. 4. c. 8. that
there were many Churches in Perfia, & cap. 91. how
Con/iantine wrote for them to the King.] Godignus
and others of them maintain that the Abaffines did re-
ceive the Gofpel f torn the beginning. BefiAes Scotland.

and

1 6 The Preface.

and man j other Countries that were not under the Roman
V owcr. And none of thefe were Governed by the Pope.

The je three Arguments again ft the Papal Caufe, I [hail
here premife to more that follow.

I. If all that.part of the Chriftian world that. was out
of the reach of the Roman Empire, did never jubmit to
the Soveraignty of the Pope, then hath he not been juc-
cefsivelj (or at any time) the atfual Head of the V river*
fal Church: But the Antecedent it wofl certain : there'
fore fo is the Confequent,

How an old woman , the Emperors Mother of Habaflia,
did baffle their fefuites, by asking them Q How it came
to pajs, if obedience to the Pope be neceffary to falvation,
that they never had heard from him till now ? ] / have
told you after from them f elves.

If Primacy were Soveraignty, and Emperors and Coun-
cils were Gods , yet the Indians, Abaflines, Perfians,
and many more in the E aft r and the Scots, and Irifh , and
Danes, 4»^Sweeds 3 and Poles, and Mufcovites, and
mo ft of Germany in the We (I and North, Jhouldbe no fub-
jecJs of the Pope.

2. If the Rule and Te ft of the Faith of Papifts never
had a Real Beings or no fuccefsion from the Apo flies, then
their Faith and Church hath either no Real Beings or no
fuch Succefsion : But the Antecedent is true : as I prove %

It is either General Councils, or Popes, or the Church
E(fcntial(as they ufe to€aHit y tbat is, the Whole Body) that is
the Rule of their Faith, If it be General Councils \ I . They
had no being from the ^pe files till the Council of Nice 5
therefore the Rule of the Papifts Faith was then unborn,
2 . Tea they never had a being in the world : There was ne~
*ver any thing like a General Council fince the days of the
Apoflles to this day* The fir ft at Nice had none , ( favc
one John^/Perfia, who its like was fome ferfecuted

Bifhop

The Contents. 17

Bifhffp that waffled, or if one or two more its not material) ,
but the Bifhops of the Empire, and out of the Weflern parts
fo few as was next to none : The following Councils , as
Confhntinop. 1. &c. were only out of one piece of the
Empire : The Council of Trent Idifdain to reckon among
the modefler pretenders to an Vniverfality.

2. And if it be not General councils, but the Pope that
is the Rule tf their Faith $ then, 1 . Their Faith hath been
interrupted, ye a and turned to Here fie and to Infidelity when
the Tope hathfo turned. 2. And why then do they tell our
people , that they take not the Pope for the Rule of their
Faith ?

3. If it be the Major part of the Vniverfal Church,
1. It's known that two to one are again fl them^, or at leafl
the Greater part : therefore by that Rule their Faith in the
Papal Soveraignty is falfe, 2 . And yet it would be hard, if
a man muft be of no Belief, till he have brought the world
to the pole for it 1

Argum. 3. // all the flir that the Papiftsmakeinthe
world for the Papal Government be but to rob Chriftian
Princes and C^tagi prates of their Power , then are they
but a f editions Stfi : But the Antecedent is apparent : For
theft are but two forts of Government in the church: Tht
one is by the Word apply ed unto the Confcience , which
wrketh only on the willing 5 either by General exhorta-
tions as in Preaching \ or by perfonal application , as in
Sacraments, Excommunication and Absolution : And this
is the work of 'the prefent Paflors, and cannot be performed
bj the Pope : Nor would he be content with this, to govern
Volunteers, The other is by Commands , that fhall be
feconded with force : And this is proper to the Magi fir at e.
But if they will be deluded to give up their Crowns and
Scepters to the Pope , let them (land as the objecls of th\
compafsion of Spectators.

(e) '<Much

,g The Preface,

Much more then 1 have here given you, I had prepared
of the Teftimony of A?Jtiq;iity agaizft them. But here is
more then they are able folidly to anjwcr , and I was
afraid of over- whelming the capacity of ordinary Readers.
1 wider /land not the French Tongue • but by the Teflimony
of Learned men that under ft and them, and
» The Rig^ Honourable cfpecially by the hefp * of 4 Noble friend that
*« >ri of ' l "Jcrd. ult ■: a h f VO Hch(a(cdto trankat c fomepart of them

person whofj eminent Godli- J . -' > r. J[

nefb and Learning occifioneth ^r /»J #/f , /4« imboldemd tO A COnpdenCC^

the loirow of his . Countrey, ^ f the t wo famous Confutations of the vreat

that W deprived of hinijiniucn. J J % 6 .

d7>s a, thefe when Piety isfo Perron, wdl [land to the perpitualfhame of
- much cfteemed. Popery which none of them will be ever able

to Reply to , without as great a di (honour to. their Caufe as
will follow their not daring to Reply : 1 'mean , Blondell's
Book De Primatu in Ecclefia {which overwhelms them
utterly with the witnefs of Antiquity) & Pet. M61Ina;us
de Novitate Papifmi {whtch I hope his Reverend Son of
his name may live to help us to in Englifli.) But if Any
of the Romanifts^d* dare not meddle with thofe Cham-
pons^ nor dafh ihemf elves upon thofe Pillars, jh&ll yet
vouchfafe an Anfwer to this Jmaller work^I do hereby afjure
htm, that if he will do > it foberly 5 in the fear of Cod, in
a way of clofe and f olid Arguing , he will perform a task
that will be very accept able to me. But niblers, fnArlers y
: wilier s^ and fenfelefs frAters I fhAll contemn.

'Richard 'Baxter*

mmmwmwmmmm

The Contents,

C**Hap. i . Popery no way to Vnity^ page i .

J Chap. 2. Directions for them that will deal with a
Papift, p. 5 .

Chap. 3. Argum. 1. A gain ft Popery, by which every honeji
godly wants fc cured from the m^ p. 9.

Chap. 4. The fecond Argument, p. i<5.

Chap. 5. Argum. ^.Thatdepoftng Kings that will net ex-
terminate w ,and abfolving Subjecls from their alle-
giance, and giving their Dominions to others , is an
Article of the Papijls Faith, p. 1 7, 1 8.

Chap. 6. Argum. 4. The Church of Rome unholy in its
JE/Jentials, p.2i,^2,&c.

Chap. 7. Argum. 5. The Papifts of more then One Churchy
yet each part pretending to be the Catholic k church,

p. 26.
Chap. 8. Argum. <5. The Church of Rome hath d> [con-
tinued, p. 3 1 .
Chap. 9. Argum. 7. Fromfenfe •, fecurJng all men from
Popery that will believe their eyes, or any of their or .

others fenfes^ p. 32. H. T s frivolous anjwer re-

felled, p. 34.

Chap. 10. Deeeft. 1. Trove them but gu.lty of one Error
in Faith, and all Popery is confuted, p. 3 8.

Chap. 1 1. Detect. 2. y^X Doctrine [0 contrary to Scri-
pture and it (elf, cannot be free from Err$r, p. 39.
Chap. 12- Detect. 3. Agree on the way of proof , before

( e 2 ) yen

2 o The Contents..

you difpute : Papifts wiH take neither Senfe, Reafon,
Scripture,nor the Tradition or Judgement of the greater
part of the Church for judge or proof, p. 41 . .

Chap. 13. Detett. 4. Vndtrjlaud what they mean, when
they call to you for a fudge of Controverfies, How far
4 Judge is neceflary, and who. p. 43. .

Chap. 14. Dete&. 5. They pretend ,t hat in their way there
it an End of Cont r over fie s, hut in ours there U none :
Detected, p. 46.

Chap. 15. Dete& 6. Their be Aft of Vnity, and reproach-
ing a* with Diviftons, Detect" ed r p. 52.
Chap. \6. Dete<5h 7. Their confounding the Effentials
and Integrals of Chriftianity Detected, p. 6$.
Chap. 17. Dete&. 8. Their extolling the judgement of
the Catholick Church Detected : It is again ft themjp.y 1 •
Chap. i8.Dete&.p. Some of their deluding Ambigui-
ties Detected. I . In the word [_Church ] 2 . In the word
C Pope. ] 3 . [_ A General Council. ] Bring them to Define
what they mean by thefe,andyou break them,. p< 73.
Chap. 1 p. Detect. 10. Their Confounding 1, An humane
Ordinance ) and a Divine. 2. CMeere Primacy with So- .
veraignty. 3. \^4n alterable Order with an unalterable
Effential, Detected, p. 8 r .
Chap. 20. Dete<5t. 11. The vanity of their pretending
Tradition delected, p. 85. How far we are for Traditi-
on^ p. 87. Tradition confeundeth Popery, p. 98.
Chap. 1 1 . Dete&. 1 2 . Their pretence that the Greeks and
all other Churches were once under the Pope, Detected,

p. 102.

Chap. 22. Dete&. 13. Their plea that the Church of

Rome is a True Church, and therefore we Are Schifma-

ticks for feparating from it 6 Detected, p. 1 03 .

Cha*p 23. Detedl. 14 Their pretending to fixed Vnity

and Jetfltdnefs , and that we are at, uncertainty,,

in-..

The Contents.

incoherent, and changelings, Detected, p. 107.

Ghap. 24. Dete<5h 15. Their plea that our Church and
Religion is new, and theirs old 5 and their calling fir a
Catalogue , and proof of the Succefsion of our Church
before Luther, Detected ; and our Church made known
to them, p. 115. Aud vindicated from H. Turber-
vile'; exceptions. Proved fully that perfons differing
in points of Faith are Chrifiians,and of the fame Church
p. I25,»27,&c. And that the Abattines, Armenians,
Copties, Greeks, cjre. Are of the fame Church with
us, proved. H. T'j proof ef their Succefsion confuted,
to p. 141.

Ghap. 25. Dete«ft. 16. Their jumbling all our differences
together , and then making leffer or common differences
to be the Protefiant Religion, Detected, p. 141,

Thirty two points of ropery named, which they are chal-
lenged to prove a Succefsion of, with my promt [e to re-
ceive what is fo proved, p. 142. H. J's Arguments for
the Succefsion of their Doctrine confuted to p. 155.
Papi/ls have th&je in their Church that differ in point of
Faith, p. j 55 .

No fuch difference between us and the mofl of the Chri-
ftian world as can prove us not of the fame Catholick
Church, proved again ft H. T. in the in fiances , i t of
Invocation of Saints, p. 1 5 7. 2. Praying for the dead,
p. 160. 1* Veneration or Adoration of Images, Crofs
and Reliques,Tp. 162.4. Tranfubflantiation, 5 . Sattf-
faction and Purgatory^ 6. ofFafls, Free-wilL &c.
Cha,p. 2 6.Dete<5r. 17. Their falfe interpretation of the
fayings of Ancients, from whence they would extdrt a
proof of their Soveraignty,. Detected m eight in fiances,

p. 169.
Chap. 27. Deted. 18. Their corrupting Councils And.
Fathers, and citing fitch ^ Detected, p. 176.

(/3) Chap.

The Contents.

Chap. 28. Deted. 19. Their perfivadmg the -people that

tve are all Lyars, that nothing rve fay and write may be

regarded, p. 182.

Chap. 25?. Detect. 20. Their feigned Miracles: 184.

The ftory of the Boy of .Bilfon, p. 185.

Chap. 30. Dete<5t, 21. Their Impudent Jlaitders. The

horrid Lyes again ft Luther and Calvin, infifledm by

the Marquefs of Worcefter, and their common Writers^

full) detected., p. 189.

Chap. 3 1 . Dete<5t. 2 2. Their quarrels at oar Tranflations

of Scripture, p. 200.

Chap. 3 2. Detect . 2 3 . Their defign to make the Minifters

od-tous to the people. Their riches and ours compared,

p. 201.
Chap. 3 3 . Detect. 24. Their cavils again ft our Miniflry,
Ordination and Succefsion, confuted, p. 2 o 5 .

Chap. 34. Detect. 25. Their pretence of the Holt-
mfs of their Church , and the unholinefs of ours :
And 1. of their Canonized Saints , p. 214, 217.
2.. of the fir i cine fs of their Religious Orders. 3. of
their unmarryed Clergie, p. 227. 4. Their Holy cere-
monies.
Chap. 35. Detect.26. 1 heir demanding of us to tell them
when every one of their Corruptions did begin, p. 233.
Their Novelty proved, p. 234,^.

A Confutation of a Papijls M. S. on this point , which
was fent to Mr, Millard, neer Stur bridge, p. 244.
Chap.36. Detect. 27. They charge us with New Articles^
for denying their new Articles of Faith, and then bid us
prove the Succefsion of our Negatives, p. 258.

Chap. 37. Detect. 28. 7 hey conclude that theirs is the
frfer Religion, becaufe it is mo [I uncharitable and damn-
eth others, and ours the le(s fafe becaufe the more chari-
table, p. 2,61.

They

The Contents.

They admit or fave fTeatbcns while- theywvuid damn Prtr-
teflants, proved, p. 265.

Chap. 38. Deteft. 25?. They win the Great cmes and mul-
titude by [twin* their Doctrine and-Woiftr.p to tbeflefily
conceits artd inclinations of ungodly men, p. 271.
jhewcdintwcntyinftanccs.

Chap. 59.0eted. 30. They fuk up'x intakes or barfi
pafjages of fome particular Divine's, and pfrfwademen
that tbcfe are the Protcflant R eltgfkt', p. 27^.

A Confutation of Cardinal Rrchlieu'j twelve \fccu fattens
or Arguments again ft the' Prof t(t ants, p.'2^o,:8r. j

Chap. 42. Detett. 35. Their pretence of a D.vir.c infli-
tut ion, and Natural Excellency of a vifiblc CMonarchi-
cal Government of the whole Church Detected, p. 297,

An Anfwerto the ridiculous Keafons of Cardinal Boverius
to Prince Charles, p. 297..

Chap. 43. Detect. 34. Their new device of receiving no-
thing as Scripture Evidence; hut the exprefs words,

P 3°7.

Chap. 44. Deteft. 35. They choofc fuch pcrfons to difpute
with againfi whom they have fome notable advantage,

p. 312.

Chap. 45. Deteft. 36. Their defigns to divide m> orfow
Hcreftes among the Vulgar, and then draw them to fome,
odious praeiices, p. 313. About our late changes and
warres, and Herefus in England . The Proteftants,and '
particularly the Presbyterians vindicated from their
charge of kitling the late King, p }2i. Tet the cafe
different from t heirs, p. 323. How Pap/ [Is have crept
inti mo ft parties, p. 3 27. What Herefies and Seels are
their proper [pawn, p. 330.

Chap. 46. Detect, 37. They Hide themfelves {in their
Agents and new Converts .« ) The means : Our danger
by the Hiders : 7 he Detection, p . 3 3 7 . to 3 45 ♦ .

Chap. .

2 4 The Contents.

Chap. 47. Detect. 38. Their exceeding wduftry to
pervert men of Interefi and power, p.345.

Chap. 48. Dete&. 39. Their Tr eafons againft the lives
of Princes and the Peace of Nations , and their dijfol-
ving the bond of Oaths and Covenants , and making
Perjury and Rebellion to feem Duties and Merit oriut,
p. 348. proved from themselves j their recrimination
about the late Kings death further re felled, p. 3 5 J.

Chap. 49. Detett. 40. Their laft courfe is to turn to open
Hoftility, and fir up Princes to war and hlood, p. 3 5$.

Chap. 50. Some Prof of als to thePapiftsfor a{Hopelefs)
Peace, p. 3*4»

The

snl 25

^ V

llieContents of the Second Part.

Qi?eft« ^ff H ether the way to bed the Divifions in the
Churches ofchrifl.be bj drawing them all into
One Vnlverfal Viftble Political body , under One Vni-
verfaf viftble Head $r Government ? Or -whether the
Catholiek Church be 'a body (0 United and Governed f
Ncg.

Chap. i. She wing the Occafions andreafins of this writing
cfpe daily xs from the Grot tans ; Mr* Pierce'* exceptions
waniftfled to be frivolous^ p. j79 /: Qro;ius [faking
Engliih to grat; fie cj^/r, Pierce, p.385.

Chap. 2. The true flate of the Contr over fie : and what
Confociations of Pa for s , and ttnidn of Cb arches wt
grant, p. 394.

Chap. 3. Our Arguments for the Negative. F if "tun Re a-
fons againft the Popes Soveraigntj briefly named, p. 402.

Again ft the Headjhip of Pope or General Council, Ar-
gum. 1 . From the nonextjlcnce ofanuniverfil Head,

a • r 1& a r , r ■ • P ', 4 ? 4 '

Argum. 2 . It never dtdexifl, much lefs in continued juc-
cefsion, p. 406.

Argum. 3. A General Council unneceffary , impcfstbU,
and would be unjuft. p. 409. proved 'to p. 4 2 1 .

Argum. 4. If affcmbled^ it could not pojsib'.ydothewoik
of the Head or Soveragn, p. 42 1.

Argum. 5. None hath power to fummon a General Coun-
cil, p. 42 1.

Argum. 6. fopc nor Council have not the Legijlat/ve

Power, to the church Vniverfal y p. 42 3 .

(/) Argum.

16 The Contents.

Argum. 7. Pope nor Council Are not the Fount An of

Power to aII Church officers, p. 42 5 •

Argum . 8. In great CAufes all may rot appeal to them, nor

can they finally decide, P* 42 5 •

Argum. g. They cannot put down other inferior officers

through the world, p. 42 6.

Argum. 10. & 1 1. Our Relation to fuch a Head not Ef-

fential to ourChriflianity, nor Are we baptized into fuch

\Hr*d ,. 1,~

Atteaa, p. 127.

Argum. 12. Thit Head no Principle anciently taught the
CAtechizedy p. 428.

Argum . 1 3 . & 1 4. It is no Treafon or damning fin to deny
this Head, Nor Are all chriftians bound to ftudy the Laws
of Popes And Councils , p-H* 8,429.

Argum. 1 j. & 1 6. The Be ad of the Church muft be evi-
dent to aII the members : and his Laws certain, p.430.

Argum. 17.& 18. Councils and Decretals muft not be ufu-
aSy preached. A Vtfible He Ad not agreed on among Pa-
pifts : and therefore a* none, p. a j 1 .

Argum. 19. Ho fuch Head revealed in Scripture, p. 432.

Argum. lO.The Scripture appropriates the Soveraignty to
Chrift only $.W$. Proved-, and the objections anjwered*

Chap. 4. Opening the true grounds on which the Churches
Vnity and Peace muft be fought, And the means that
muft be ufedto AttAtnfo much A4 is here to be expected,

1. The GenerAl Grounds , P«44P.

The trueparticuUr Grounds of Peace t h twenty Propo fit tons,

p. 442.

What unity to be here expected, p«443«

The Applications of the for ef aid Grounds, or thereduthon
of themirito practice, p. 45 3.

The Conclufion, p. 455.

SSSMitt

ERRATA.

pAge 14.1-9- t.TUtina. p.30.1.9. r. F or mo f us. p. 3 1. I.19. r. Cardinals, p. f 8.
1. 13. r.tfttvw-time.p.yj. Lj. & i6.t.Filiuliui.8c I.9. & i^.v.Bauny. & I.13.
x.aman may do.p.gi.L-j.x.Baldelliis. 1.13. r. Efcobar. p. 78. 1.1 f blot out foo.
p.8i.l.3 blot out >M»r p.io4.1.i$. for reafoned,x. ccafed. x>.n6. 1. penult, for 0/
r. ta\c. p.13 i.l.penult. x.yignerim. p. 134. I.3 6. for /zyc ,<#>, r. the fifth All.
vi.i/tfA.9. r. to receive fo many. &. 1. ig.r.wfJetfhe /w//>. p.157 \.$$Sor Juf.r.
Jof. p.i7o-l-9.for which,*. with. \>.ii) <$.[.$<;. fox this,x.bis. p I96.L36 r. e./W-
wi». p.io6.1.i7.foro/,r.o)-. & l.iS.for D/.r.D. p.xj3.l.7 r. when we do. \>.izo.
1. 36 x.Dantes. P.2.14.I.Z.& i^s.the names in the Accuf. cafe.xy.n^A.^.x .your
felf.\>-i$ 9.1.3 1 .r.Anathcm.i's.ip.z6 i.l.$ $ .v.not,foz nor. f. 166X17. r.that it is.l.
z8s.Camts.r).z67A.io.r.tocndtbe p.z88.1.i4.for left,x.left. Y-iyj. 1. 17. for
thcm^.the.^.^iif.v.Vaulus ^ . p .3 56.I.3 i.r.tafcbftt.p^tfz.l.aS.r.df /<t/2. p.3^.1.
8.for #My> x.many.&c l^^.x.Maldonalc.^.^^j.l.^o.x.thc otbe. 0fA.31.tor parties,
v.ftraw. p.409.1.3i.r.i« the. l$6. blot out ?i.on?. p.411.1.13 x.prcfidcd. p. 416.
1. 17. blot out o/ - . p.432 1.3^. for had, r. had not. p. 434. I.4. for re, r. ^f, p.
43 5- 1. 1. r. members, p^j.l.^.blotout a. p. 4ja.l.io. r. But when the.

, . Preface, zaze 3.1ineio. v. Religion p. 13. 1-lf. for you x. them,
.'nttp.?.l.xf. for Cardinal I ovcr'uu, r. Carolus Boverius.

K<$

ks}A

Key for Cattiolicks*

To open the juglings of the

tfefuits, and fat is fie all that are but
truly willing to understand , whe-
ther the caute of the V x omme, or the Reform-
ed Churches, be of G ui : anJ to leave the Reader
utterly uncxcufabl;*, if after this he will be a Vdpjl*

C-H A p. I.

ff fcg^fe^gTO ^HE thoughts of the divided ftate of Cfcri-
ftians have brought one of the grcateft:
and eonftanteft fadnefs to my Sou] , that
ever it was acquainted with ; efpecially
to remember.that while we are quarrel-
ling, and plotting, and writing, and fight-
ing againft each other, fo many parts of
the world ( about five of fix ) remain
in the Infidelity of Heathenifm , fudaifm oc A'fdhomctattifm ,
where millions of poor fouls do need our help ; and if all out
ftrength were jovned together for their Illumination and Sal-
vation, it would be too little. Oh horrible (hame to the face

B of

Al^ey for Catholic h>

of Chriftendom , that the Nations are quietly ferving the De-
v>L,and the Turk is in poiTeftion of fomany Countries, that once
were the Inheritance of Chrift, and that his Iron yoak is ftill
upon the necks of the pcrfecutcd Greekj, and that he ftandsup
at cur doors in fo formidable a pofture, ftill ready to devour the
reft of the Chriftian world ; and yec that inftead of combining
ro refift him, and vindicate the caufe and peop.'e of the Lord ,
we are greedily fucking the blood of one another , and tearing
m pieces the body of Chrift with furious hands, and dettroying
our felvcstofave the enemy a labour, and fpending that wit,
that treafure, that labour and thac blood, to da(h our felves in
pieces on one another, which might be nobly, and honeftIy,and
happity fpent in the caufe of God.

Thcfe thoughts provoked me to many an hours confideratK-
on, How the wounds of the Church might be yet healed ; And
have made it long a principal part of my daily Prayers, that the
Reconciling Light might (hinc from Heaven, that might in fome
good meafure takeup oar differences; and that God would at
laft give healing Principles and difpofitions unto men, efpf cially
to Princes and the Paftors of the Church. But the more Iftu-
died how it might be done,the more difficult, if not iropoffible
kappearM, and all becaufc of the Romane Tyranny, the Vice-
Chrift or pretended Head of the Church , being with them
become an eflential pirt of it , and the Subjedion to him eflen-
tial to our Chriiiianky ir felf . So that (faith Bellarmittede Ec-
clef.l. 3 .c 5 . ) No m.injhough he vpcnldycan be a Subjctt of Chrift ,
that is not fub'ytt to the Pope ^ and this with abundance of into-
lerable corruptions they have fixed by the fancy of rheir own
Infallibility, and built upon • his foundation a worldly Kingdom,
and che temporal Riches and Digniry of a numerous Clergy ,
twining fome Princes alio into the Intcreft ; fo that they cannot
poffibly yield to us in the very princ pal points of difference ,
unlefs they w 11 denv the very Eflence of their New Chriftia-
nity and Church, and pluck up the foundations which they have
fo inrfuftrioufh laid , and lesve men to a fufpicion that they are
fallible hereafter, i( they {hall confefs themfclves miftaken in
any thing now^and unlefs they will be fo admirably felf-denying,
as to let go the temporal advantages which fo many thousands
©f thena arc interefUd in ; And whether fo much light may be

hoped

A %ey for Catholicks.

hoped for in lb dark a generation, or fo much love to God, and
felf-denyal in millions of men fovoid of ielf denyal , is eafie
to conje&urc : And we cannot in thefe^rf atefl matters come
over to them, unlefs we will flatly betray our Souls, and depart
from the Unity of the Catholick Church, and from the Center
of that Unity, to unite with another called the Romane Catholick
Church, in another Center. /Vnd if wc fhould thus caft away
the Truth and Favour of God, and fin againft our Knowledge
and Gmfcience, and fo prove men of no Faith or Religion ,under
pretence of defiring a Vnitj in Faith and Religion, yet all would
not do the thing intended, but we fhould certainly mifs of thefc
very ends which we fcek, when we had fold the Truth and our
Souls to obtain them. For there is nothing more certain, then
that thtChriftian World will never unite in the RomAne V'ce-
Chrift, nor agree with them in their Corruptions, agiinit plain
Scripture, Tradition, Confentof the ancient Church, againft
the Reafon and common fenfe of Mankind , This is not by any
wife man to be expected. Never did the univerfal Church, or
one half of it center to this day in die Romane Soveraignty :
And why fhould they hope for that which never yet was done ?
When they had their Primacy of Place ( to be the Bifhop of the
firft Seat, and firft of the Patnarcks ) it made the Pope no
more a Soveraign and a Vice-Chrift,then the King of France is
Soveraign to the Duke of Saxony or Bavaria -, or ihen the Se-
nior Juftice on the Bench is the Soveraign of the reft : and yet
even this much he never had but from the Romane Empire :
What claim did be ever lay in his firft Ufurpations, to any
Church without thofe bounds? It was the Empire thatraifed
him, and the Empire iimited his own Ufurpations. Saitb their
own Rtiniriu4 y ( or whoever clfe ) Cont. Waldenf. ^ataf.
in Biblioth. Patr. To. 4. fag 773. [ The Church et of the
Armenians, and ^Ethiopians , and Indians, and the reft
which the Apofiles converted, are not under the Church of Rome. J
Yea in Gregories days, they found the Churches of Brittain and
Ireland both ftrangers and adverfaries to their So veraigmy ,in-
fomnch as they could not procure them to receive their Go-
vernment, nor change fo much as the time of Ea(ier for them ,
no nor to have Communion with tbemat laft : Anno 614.
Lanrtntitis tbeir Arab- Bifhop here wrote this Letter ( with

B 2 Mtllttm

A Kfy for tatbolicks.

Mellitus indfti/lnj) to the Bifhops and Abbots in ail Scot-
land ( that is? Ireland ) [ while the Sea Apoft>)lii\ after its manner
diretled tu to preach to the Pagan Nations in theft Weftem parts ,
as in the whole world ; and we happened to enter this Ifiandt called
Brittain , before we knew themjbelieving that they talked after the
manner of the tsniverf/il Church , we reverenced bsth the Brit-
tains and tbeScots in great Reverence of their Sanctity. But when
we knew the Bnttains, we xhought the Scots were better. But we
have learnt by Daganusf^ r BtJb>p in this forementiened Ifls.nd ,
and by Columfoanusf/^ Abbot coming into France, that the Scots
do nothing differ from the Brittains in their Conv erf ation. For
Bt/hop Daganus coming to us, ref fifed not only to eat with us y but
even to eat in the fame Uoufe where we did eat. ~\ Vfher Epift.
Hibern.y.p.iS.

Our molt peaceable Bifhop Hall was forct to write a [[ Roma
irreconciliabilis. " While we are thinking of Reconciliation,
they are about: our ears with Plots and violence , and with
fwarrns of Rome-bred Sects , and are day and night induftri-
oufly undermining us ^ fo that by their continual Alarms, I
am called off to thefe defenfive wars which he re I have under-
taken; yet ftill refolving that the Defperatenefs of the Cure
(hall not make roe run from them into a contrary extream, nor
be out of the way of Peace, nor ncgleft any necefTary means,
howhopelefs focver of fuccefs.

The Work that here I have undertaken, is, i. To give you
briefly thofe Grounds on which you muft go , if you will keep
your ground againft a Papift. 2. To give a few invinci-
ble Arguments, which the weakeft may be able to ufe, to over-
throw che principal grounds of thePapifts. 3. To deteft their
Frauds, and give to rhe younger fort of Minifters, fufficient
Dirt&ions for the Confutation of all the Papifts in the
world. 4. To propound (though in vain) fuch terms of Peace
as wc can yield to.

Chap.

A^ey for Qatbolkks-

Chap. II.

BEfore I mention the Grounds or Caufe that you muft
maintain , I muft prcmife this Advice to the Common
People.

i . Wrong not the Truth and your felves by an unequal con-
fltft. Enter not rafhiy upon Difputes with thoic that are
Learned and of nimble tongues , if you be ignorant , or of
weak capacities your felves. Though I (hill here fhew you that
Scripture, Church, Tradition, Reafon and Senfe are on your
fide, yet experience tels us how chc words of Juglcs have made
rai lions of men deny belief to their eyes, their tafte and other
fenfes. An ignorant man U foon lilenced by a fubtile wit •, and
many think that when they cannot anfwer, they muft yield ,
though they deny both Senfe and Reafon by it. If any of them
fecretly ent ce you, defire them to debate the cafe with fome
able, learned, experienced Mmifter in your hearing. It is the
office of your Paftors to defend you from the wolves : If you
once defpife them or ftraggle from them and the Flocks, and
truft to your own Reafon that is unfurnilhed and unprepared
for fuch work , you may take that you get by ir, if you be un-
done. You need the help of Paftors for your fou ! s,as well as of
Phylicians for your Bodies, and Lawyers for your Eftates : or
elfe God would neve: - have fee them over you in his Church,
Let them but come on equal terms , and you (hall fee what
Truth can do. In this way we will not avoid a Conference
with any of them. But alas ! with ignorant unlearned people ,
what mty not fuch Deceivers do ? that canperfwade fo ma-
ny thoufand fouls to give no Credit to their own eyes,or tafte,
or feeling , but ro believe a Pricft,that Bread is not Bread, and
W»ne is not Wine.

2. Yet I would have the weakeft to endeavour tomderfland
the rtafons of their Profefiion.andto be able to repell Deceivers.*
And co that end , I (hall here give you firft fome Diredions
concerning the canfe which you muft defend.

An! concerning this , Obferve thefe things following.
I. Uide;ftand what the Religiun is that you muft bold and
maintain; It is thciHCientChnltian Religion. Do not put every

B 3 Truth

A J^ey for Catbolkks.

Truth among the Eflentials of your Religion : Our Religion
doth not ftand or fall with every Controverfie that is raifed
■bout* it. That which was the true Religion in the Apoltlcs
dayiisours now: that which all were baptized into the Pro
fcfiion of, and the Churches openly held forth as their Belief.
Reformation brings us not a new Religion : but eleanfeth the
old from the drofs of Popery, which by innovation they had
brought in. A man that cannot confute a Papift , may yet be a
Chriitian, and fo hold faft the true Religion. It followethnot
rhat our Religion is queftionable or unfafe , iffome point in
Controverfie between them and us be queftionable or hard . The
Papifts would fain bring you to believe that our Religion muft
lie upon fomcof thefe Controverfics : but its no fuch matter.
Perhaps you will h)\Tbatthen it it not about Religion that rre dif-
fer from them. I anfwer ; yes : it is about the Efjcntiah of their
Religion , but it is but for the preferving the Integrity of ours
againft the Confequcnces and additions of theirs. They have
made them a New Religion ( which we call Popery ) and joined
this to the Old Religion ( which we call Chriftianity. ) Now
we Rick to the old Religion alone , and therefore there is more
eflential to their Religion, then is to ours ; fo that our own Re-
ligion, even the ancient Chriftianity y is out of Controverfie be-
tween us. The Papifts do contefsthat the Creed, the Lords
Prayer , the ten Commandments are true , yea that all the
Scripture is the word of God, and certainly true: fo that
our Religion is granted us as part difpute : And therefore it is
only the Papifts Religion that is in queltion between us, and not
ours. If you will make thofe lower Truths to be of the EiTencc
of your Religion which are not , you will give the Papifts the
advantage which they defire.

2. If the Papifts call for a Rule, orTeft of your Religion ,
and ask you where they may find it , allvgn them to the Holy
Scriptures, and not to any Confefsions of Churches , further
then as they agree with that. We know of no Divine Rules
and Laws of Faith and Life , but the holy Scripture ( and the
beam of Believers have animperfe&Tranfcriptof them J The
Confefsions of Churches are but part of the Holy Scripture, or
Collections out of them , containing the points of greateft
weight ; And if in pbrtfe or order ( much more in matter)there

A t\ey for Qatbolkks.

be tny thing humane, we make it not our Rale, nor are we
bound to make it good , no more then the Writings of godly
men. A point is not therefore with us an Article of Faith,
becaufeour ChurchesoraSynod put it into aConfefsion , but

beciufe it is in the Word of God. For a Councils determi-
nations do with us differ but gradually from the Judgement of
afingleman, in this refpecl. And therefore we give them the
Scripture only as the full Do&rine of our Faith, and the perftft
Law of God; And thofe points in ir t which Life or Death is laid
upon , and God hath told us, we cannot be faved without, we
take as the EiTentials of our Religion , and the reft as the Inte-
grals only.

If they ask, pyhj then wt do dr4iv up Ccnfeljions of Faith ? I
anfwer, i . To teach and help the people . by gathering to their
hands the mod neceffary points, and giving them fometimes an
explication of them. 2. To let our Accufers fee that wemif-
underftand not the Scriptures. 3 . To let PafWs and other Sub-
je&s know what fence of Scripture the Magiftrate will own
within his Dominions. 4. And to let the Pafters and the world
know what fence in the principal Points we are agreed in. But
ftill we take not our Confefiions for our Divine Rule; and there •
fore if there be any errour io a Con r effton , there is none in the
Rule of our Religion, and confequently none in the Religion
which we all agree in 5 but only in fuchaperfons or Churches
expofition of the Rule, which yet among Chriftians is not in
any eiTenrial Point.

3 . Underlhnd well what is the Catholic^ Church, that when
the Papift$a*k you what Church you are of, or call to you to
prove its antiquity or truth, you may give them a found and
Catholick anfwer. The Catholick Church is the whole number
of trueChritVans upon earth ( for we meddle not now with
thit part which is in Heaven.) It is not tyed to P'roteflants on-
ly, nor to the oreeks only, much lefs to the Romanics only,
or to any other party whatsoever • but it comprehended all the
members of Chnft ; and asvifible, it containeth all that pro-
fe r $ th Chriftian Religion by a credible profeflion. If the Chri-
stian Religion may be known, then a man may know that be is a
Chnftian, and confequently a member of the Catholick Church.
But if dieChnftian Religion cannot bcknown,then no man can

kt.ow

8 Afyyfor Otholicks.

know which is the Church, or which is a Chriftiari. Ali ChrinV
ans united to Chrilt the Head, arc this Catholick Church. If you
tyc the Charch to your own party, and make a wrong defcrip-
tion of it, you will enfnare your felves,and fpoil your belief, and
your defence of it.

4. Run not into extream? : mix not any unfound principles
withyour Religion. For if youdo,thcPapifts will cull outthofe,
and by difgracing them, will feem to difgrace your Religion.

5. life not any unfound Arguments to defend the Truth. For
if you do, the truth will fuffer , and feem to be overthrown by
the weaknefs of your Arguments.

6. Joynnot with thofe men that caft out any Ordinance of
God, becaufethe Papifts haveabufed it. Reformation of cor-
rupted Iniritutions is not by the Abolition of them, but by the
Reftaurarionof them. There are few things in ufe among the
Papifts themfelvesas part* of worfhip , but may lead us up to a
good original, or tell us of fome other real Duty which did de-
generate intothtfe.

7. Joyn not with thofe ignorant, unpeaceable, felf- conceited,
womanifh, rabious Divines, or private men, that pour out un-
worthy reproaches at godly men among our felves,as if they were
Hereticks , or fuch as the Churches (houlddif-own. Forthefe
are they that pleale the Papifh, and harden them in their Error,
and offend the weak. 1 bey think they may call us Hereticks or
Blafphemers byauthorttv, when wecallone another fo Such
Railers teach them what to fay, and play their game more effe-
duallv then they could do their own. When they are alluring
the fimple people, how foon will they prevail , if they can but
prove their charge againit us from the pens of Protectants them-
felves ?

Having told you on what grounds you rauft make good your
caufe againit them, 1 (hall next give you three or four eafie Ar-
guments (fome of them formerly given you J by which even
the weakeft may prove that Popery is but deceit.

Chap.

A K^y for Catholicks.

CH a p. I II.

Argum. I. IF there he any godly honeft men on earth befides
X Papifls , then Popery ufalfe and not ef God. Bat
there be gedly honeft men en earth befides Papifls : therefore
Popery is falfe t andnot of God.

The Major is proved thu«. It is an Article of the Popifh faith,
that there are no godly honeft: men on earth , befides. Papifts :
therefore if there be any fueh, Popery is faife, fBy godly honeft
men, I mein fuel) as have true love to God , and fo are in a fiatc
of falvation. ) The Antecedent I prove thus. i. Their very
definition of the Church doth make the Pope the Head , and
confine the raemberfhip only to his fubje&s, making the Roman
Catholick Church Cas they call it) the whole. 2. But yet left
any ignorant Papifts fay, I may be a Roman (fatholick^withaut be-
lievingthat all others are ungodly, and piailbe damned t \ will give
it you in the Determination of a Pope and general Council . Leo
the tenth, Abrog. Pragm.fanEl .B ulL in the 17 th - General Coun-
cil at the Liter anc, faith [_And feeing it it of neceffity to falva-
tion, that all the faithful of Chrifl be fubjeclto the Pope of Rome ,
a* we are taught by the tefiimony of divine Scripture, and of the
holy Fathers, and it is declared in the (fonfUtuiion of Pope Boni-
face 7. &c. 1 And Pope Pita the fecond w -is converted from
being i/Endas Sylvius by this Do&rine of a Ordinal, approved
by him at Urge, Bull. Retratl. in the Vol. 4. of ' Binnius,p. 514.
£ / came to the Fountain of Truth , which the holy Dol~bcrs > both
Greeks and Laiine (he^o -, who with one voyce fai, that he cannot
be favtd that holdctb net the unity of the holy Church of Rome ;
and that all thofe vertucs are maimed to him that refufeth to obey
the? ope of Rome •, though he lye in facecloth and aftes, and fajt
and pray both day and night, and feem in theotUr things to ful-
fill the Law of God.} So that if a Pope and General Council be
falfe, then Popery is falfe.For their infallibility is the ground of
their faith, and they take it on their unerring authority. But
if the Pope and a General Council be to be believed, then no
man but a fub je& of the Pope can be faved : no , though he
faft and pray in lack- cloth and afhes day and night, and feem to
fulfill the reft of the Law of God. Its certain therefore that if

C iny

i o A l\ey for Catbolicks.

any one of you that call your fclves Roraane Catholicks do noc
believe that all the world (hall be damned fave your felves , you
are indeed no Romanc Catholicks, but are Hereticks your felves
in their account; for you deny a principal Article of their faith ;
and deny the Infallibility of the Pope with a General Council,
which is your very Foundation.

And therefore we find that even in the great charitable work
of reducingthe Abajfincs, the Jefuite Gonzalus Rodericus in his
fpcethto the Emperoms mother laid (o great a ftrefs on this
point, that when fhs profeffed her fubjc&iontoChrilt betold
her, that [ None are fubjetl to Chrift that Are not fubjetl to his
Vicar ,1 [ Negavi Chrijh fubjici qui ejus vicario nan fubjicitur.]
Ccdignus dereb. Aba/sin. Lib. i.e. i8.in Rodcric. liter, p. 323.

And Bellarmine faith (de Bed. l.%.(.% ) that I no man though
he -would can be fnb'jcB to Chijl that is not fubjett to the Popc~\
that is, he cannot be a Chrifttan. And therefore Card. Rich-
lieu ( then Bifhop of Lttjfon.) tcls the Proteftants that they
were not to be called Chrijlians. And Knot againft Chilling-
worth, with abundance more of them, aiTcrcingthatProteftants
cannot be faved, do eafily learn to practice this Le flon of the
Pope and Council. I come now to prove that your Pope, and
Councill, and Faith are falfe, and that others be fides you may
be in a flate of Charity and Salvation. ( For you confefs
your felves, that he that isinafhteof Charity, is in aftate of
Salvation. )

I. If a man may knoVc his own heart , then there are others
beftdes Papifis that are in Charity, and are godly men : ( and
fo in a flate of Salvation ) But a man maj kn.-w his crvn heart:
therefore, &c.

Tne Confequence of the Major b plain by inward experience
to every godiy, honed: man that knoweth himfelf. If I can
know my own heart, I muft needs fay I love God, and am not
void of fincere Godlinefs and Honefty . And that I may know
my own heart I can tell alfo by experience.- For to know ray
own Knowledge and Will is an ordinary certain thing , if not by
intuition it fclf. And if a man cannot know whether he believe
and love God or nor, then no man can give thanks for it, nor
make Profeffionof it: nay men cannot converfe together,ifthcy
cannot know their own minds. And £c liar mine confeffeth that

we.

A l\ey jor Qatholicks. \ \

we may have a moral Conje&ural certainty that we have true
Love, and are juftifTed. And then I have a moral conje&ural
certainty at lealr,that Popery is falfe; becaufe I hare at lead fuch
acertainty that I amnot ungodry or unjuftihed. So thatlock
what meafurc of knowledge or perfwafionany Proteftant hath
that he is truly honeft and juftificd, that meafurc of knowledge
mull he needs have ( if he underftand himfclf ) that Popery is
a deceit.

So that from hence you may gather thefc four conclufions ;
I. That all that have mty knswledge or perflation that the j are
not ungodly unjuflified perfons themfilvts,and void of the true
Ltve of God, are quite out of danger from turning Papifts, if
they undcrfland but what Popery is ; and if they do not, they
cannot turn to it, but in parr.

Z.That never any bineftgodlj man did turn Papift in the world-
and this the Papifts therafelves will juftirle : For they fay ( by
a Pope and general Council ) that no man can be faved butt
Papift : and they generally hold, that all lhac have Charity and
arc juftificd, (hall be faved if they fo die. So that if Popery
be true, then no man had Charity or true Godiincfs before he
was a Papift .- and therefore never did one godly man or woman
turn Papift. And therefore let them take the honour of their
wicked feduced Ones. What glory is it to them that none ever
turned co them but ungodly people?

3 • And it followeth that the Papifts co nstfo much as defire or
invite any godly man to turn to them. If you underftand their
meaning, they call you not to turn to them, if you arenotun*
godly perfons.

4. And hence it follows that every one thatturneth Papift,
doth thereby confefs that he was a wicked man before , and that
he had not the leift true love to God ; that he was not jjftified,
but a gracelefs wretch.

In a word, all you that do but know or hops that you have
any faving Grace, have an Argument here againft Popery,
which all the fefuites in the world cannot confute. For you
know your own hearts better then they : And they have no
way to turn you to them, but by perfwadtng you that you are
not what you are, and that you know not what you know. So
that plainly this is your Argument, [ / k»of» t or I have good per'

C 2 [ytafwn*

12 A J{cyfor Catholicks.

fvrafiont that Jam not utterly void of Charity or faving Grace-,
therefore I know, or have the fame perfrvafions that Popery isfalfe,
which detcrmincth that none have Charity or faving Grace but
Papifts. ]

2. But I proceed to a farther proof of the Minor; A man
may have a very ftrong Conjecture that many others that are no
Papifts have faving Grace •, though he had no perfwafion that
he hath fuch Grace himfelf. And confequently he muft have
as ftrong a conjecture that Popery is falte. What abundance
of holy heavenly perfonshave we known of all rank? among
us / Such is have lived in dayly breathings after God, fpending
no fmall part of their lives upon their knees, and in the ferious
and reverent attendance upon God in holy worfhip, meditating
day and night upon his Law ; hating all known fin, and delight-
ing in holincfs, and longing for perfection; and living in con-
ftant Temperance and Chafrity, abhorring the very appearance
of evill, and making confeienceof an idle word or thought,
devoting their lives and kbors, and all they have to God, giving
all their Eftatcs ( fome of them ) to pious and charitahlc ufes,
except what is neceffary for their dayly brcad,even mean cloath-
ing and food; taming their bodies, and bringing them into
fubjection , and denying themfelves,and mortifying the flefti ,
and contemning ail the Honors or Riches of the world, re-
foivingtofufferdeathitfelf, ( as many of their Brethren have
done from the Papifts ) rather then fin wilfully agiinft God and
their confeiences : in a word, living to God, and longing to be
with him, and raanifefting thefe longings to the very death;
grieving more at any time, if they have but loft the fenfeand
perfwafions of the love of God , then if they had loft alt the
world ; and would give a thoufand worlds, if they had them ,
for more of the Love of God in their fouls, and fuller affarance
of his Love and Communion with him. As far as words, and
groans, and tear*, and the very drift of a mans life, and the
expending of all that he hath, can help us to know another
mans heart, fo far do we know all this by otbers,that have lived
among us. And may we not conjecture, and be ftrongly per-
fwaded that thefe, or fome of thefe, or fome one of thefe, was
a holy jqftified perfon ?

And now Reader, if ever thou be tempted to be a Pftpift, I

will

A H(ey for fcatbolicks.

will cell thee what a task thou haft : Look on one fide on the
Lives of holy men among us, fuch as was Mr. Dodd, Mr. Paul
Bayn, W.fVilliam Fenner , Mr. Arthur Hilderjbam, Mr. Robert
Bolton, Mr. Greenham, Mr, Hooker, Dr. Sibbs,Dr. Preflon, Dr.
Stoughten, Mr. Perkins, with many hundreds more ; Befides blef-
fed BradfordjG 'lover, Sanders, Hooper ,and the reft that laid down
their lives in the flames in teftimony againft Popery ; befides all
thethoufands that in other Nations have dyed by thePapifts
hands, becaufe they durft not fin againft God ; and befides all
the Learned holy Divines of other Nations, and the millions of
Godly Proteftams there ; as alfo look upon all the godly that
are now living, men or women, that live in moft earned feeking
afcer God and ferving him ; look on thofe about you * . enquire
of others •, read the writings of holy Divines: and then remem-
ber, you cannot turn Papifl till you have concluded that all thefe
are damned, and arc utte-ly void of faving Grace and the Love of
God-, If there be but one Proteftant that you know , or any
one of all that have been, that you take to be in a faving ftace,
you cannot poffibly turn Papift,if you know what you do. For
it is eflential to Popery to contradict all this.

Nay, this is not all : but think of all the Greek Church that
lyeth under the tyranny of the Turk , and of all the Armeni-
ans, and Abafmts,\r\& other Chriftians in the world , that are
more in number far then the Papifts ; and you muft conclude,
that not one of all thefe are faved before you can be a c Papijl. And
is this an eafie task to one that hath the he3rt of a man in his
breft ? If you are no true Chriftians your felves, dare you con-
clude that not one of thefe are true Chriftians? If you confefs
that you love not God your felves , dare you fay that among
the far greater part of the Chriftians of the world, there is not
one man or woman that loves God? This you muft fay if you:
will bcaPapift. f

And then on the other hand , Look- on the words of Jefus^
Chrift, and fee what thanks he will give you for fuch a eenfure,,
Mat. 7. 1 ,2,3 ,4,5. Judge not, that ye be not judged ■ for -with
what judgement yejudgt.ye /hall be judged :. and with what mea-
fure you meet , it fhall be meafured. to you again. And. why be-
hltiejl thou the mote in thy brothers eye, but confidtrtfl not the beam

tkat u in thine own eye}. Tbouhypocritc\firfi cafi oHt.theh.am

C 3 tm

14 odKgy for Catholicks.

out ef thine own eye , and then fb«lt thou fee clcerly tocaftoxt the
mote out of thy brothers cje~^ J am .4. 1 2. There is one Lawgiver
that u able to five and to deftroy : who art thou that Judgeft ano-
ther ? ] Rom. 1 4. 1 ,2,3 ,4, 1 o. [_ Him that is wcak_ in the faith
receive je, but not to doubtful dtfpntations. For one bclieveth that
he may eat all things, another who is weak, eateth herbs : Let not
him that eateth defpife him that eateth not \ and let not him that
caret h not judge him that eateth ' for God hath received" him. Why
art thou that judge/l another mans fervant ? to his own ma~
per he ftandexh or falleth • jea he /hall be holden up , for God is
able to make him fiand. One man efleemeth one day above another,
Another eftcemeth every day alike : Let every man be fully perf wa-
ded in his own mind- - • But why doft thou judge thy bro-
ther, er why dofl thou fet at nought thy brother ? \fe /hall all ft and
before the Judgement feat of thrift. For it is written , as I live
faith tbe Lord, every knee [hall bow tome, andevery tongue /hall
cenfefs to God ; fo then every one of us Jballgive account of himfelf
to God. Let us not therefore judge ene another tny more.] Matth.
18.6. \_Butwhofoever foall offend one ef thefe little ones which be~
Hive in mejt were better for him that a milftone were hangedabout
his neck^ and that he were drowned in the depth of the Sea. | Mac.
25.40,45,34,41. [Come yeblejfed of my Father , inherit the
Kingdom — For I was hungry and ye gave me meat — Verily I
fay unto ym, in as much at yen have done it unto one of the leaft sf
thefe my Brethren, ye have done it unto me. \ Andver.41. [De-
part from me ye curfedinto ever lafting fire Verily I fay unto

you, in as much as you did it not to one of the leaft of thefe, you did
it not to*me.~]

I will recite no more t Judge now by fuchpaffages asthefc,
how Chrift fet $ by ene of the leaf of bis fervants : and confequent-
ly, how he will take it of you, to judge the far greateft part of
his Church to be gracelefs and none of his Church, but fuch as
fhall be damned. And if you dare not venture on fo unreafon-
able and inhumane a cenfure , againft the experience of fo mnch
holinefs as appeared] in them before your eyes, then you cannot
-be Papifts : And if you dare venture on it, I leave you to con-
(ider, whether under pretenceof being the only Chriftians, you
have not done violence to the common rcafon and nature of
man. So much for the fecond proof of the Minor.

3. But

A K^y for Catbolicks. 1 5

3. But I have yet another proof,, that many that are no 7>a~
pifis are good Chriftians, and cenfecjuently, that Popery is a deceit,
and that is the Teftimony of many of their own Writers. I will not
call for their teftimony concerning our felves ( for we know
our felves better then they &o) but concerning other Churches
whom they condemn as Hercticks, or that are no fub jc&s of the
Pope of Rome, And I will at this time content my felf with one
of msny that might be cited ; and that is a Monk , Burchardus
that lived in the Holy Land,ar»d having wrore aDefcription of it,
and thofe that inhabit ir,faith of them as followech, ^.325,326.
[ And for thefe th.it vrc judge to be damned Hercticks, as the Ne-
florians, Jacobites, Maromtes, Georgians, andthelil<e y J found
them to be for the mcfi part good an i fimple men , and living ftn-
cerelj toward God and men ; they are of great abfiiKcnce^Q.

And of the llomancCachohcks he faith, page 323. \Th(re arc
in the Land of Promife men of every Nation under Heaven, and
every Nation lives after their oven Rites : and , to fpeak. the very
truth , to our oxen great confuJio» y there are none found in it, that
art vforfe y and more corrupt in manners then (fhriftians\ (he means
Papifts. ;

And page 3 24. he tcls us, that the Syrians, Greek?, Armeni-
ans, Georgians, Neftoriam, Nubians, Jubeans,Chalc'a\ins , Ma-
ronites, Ethiopians, Egyptians, and many other Nations &f Chri-
ftians, there inhabit ; and that fome are fchifmatickj not fubjetJ
to the Pope ; and others called Here ticks , as the Neftorians, Jaco-
bites, &c but (faith he) there are many in t he fc feels that arc
very fimple (or fine ere) knowing nothing of herefes : devoted -to
Chrift : macerating the flc/b with faftings, andcloathed with the
mo ft fimple garments , jo that they far excel the very Religions of
the Church of Rome. ,~] fo you hear an A dverfarics teftimony.

Well then, when a Papifl can prove to me , that I love not
God, contrary to my own experience of my felf: aftdwhenhe
can make me believe that no one of all the holy Heavenly Chri-
ftiansofmy acquain:arce, Minifters,or people, areinaftate of
charity or Juft ifiarion : and that no one Chrtftian on earth (hall
be faved but a Papift, then I will turn Papift : And till then they
donotdefiremetoturn. But I rouft folemnly pro-fefs that this
belief is fo difficult to me, and abhorred by my rcafon, and nry
whole heart , and fo contrary to my own knowledge, and to

abundant

1 6 A Kjy for Catholicks •

abund^rf- evidence, and to allChriRian charity, that I think I
fhall as (ban be perfwaded to believe that I am not a man , and
that I have rot the ufeof fence or rcafon,or that Snow is b'^ck,
and t':c Crow white, as to believe this Elfemial point of Popery.
I (hould a hundred times caficr be brought to doubt whether 1
have the love of God my felt*, then to conclude all the Chrifti-
ans in the world five the Papiits, to be the heirs of damnation.

Chap. IV.

Argum.2.-T^H<tt Dotlrintisnottrue tier if God which teachcth
A men ta renounce allChriflian Lwe and fVorks of
Chriflian Love, towards moll of the Chriftiant upon earth : But
fo doth the DMrinetf Popery; therefore it it not of God.

If their Error were meerly fpeculative, it were the lefs •, but
here we fee the fruits of it , and whither it tends. The major
Proportion is plainly proved from fohn I 3 .$$.[_£ J this Jhall all
men know that ye are my Difciplesjfye have love om to another .]
Col. 1. 4. ltmuftbea[_L9vetoallthcSawts.~\ iTheff.4.o.2?«*
as touching brotherly leve, ye need not that lrcrite unto you, for je
you*- J elves are taught of God to love one another. )

This fpecial Love is the Commandment of Chrift, the new
Commandment; without this, no mm can be a Lover of God,
nor be loved of him as a Member of Chrift, as you may fee f
1 John 3. 11,12,14,23. & 4-7,8,1 1,12, 20,21. 2 John 5.
fohn 13.34. & 15.12,17. 1 Pet. 1. 22. He that loveth not
a Chriftian as a Chriftian,with a fpecial love you may fee in thefe
Texcs is none of the Sons of God. And that the Paprfts
teach men to deny this fpecial Chriftian Love to moft Chriftians
in the world, I prove. They that teach men to take moft true
Chriftians in the world for no true Chriftians, but for Heredcks
or ungodly pcrfons that (hall be damned , do teach them to deny
the fpecial love and works of love to moft true Chriftians : But
thus do the Papifts - % therefore, &c. How can a man love him
as a Chriftian or a godly man, whom he tnuft take to be no Chri-
ftian, or an ungodly man? Its true they may yet iovc them as
Creatures, and fo they rauft the Devils •, and they may love
them as men, and fo chey nauft the Turks and Heathens : But

A l\ey for Cttbolicks . 1 7

no man can love him as a member of Chrift, whom he believes
to be no member of Chrift, but of the Devil. And all Papiftsarc
bound to this uncharitablenefs by their Religion, even by the
Pope and general Council. And fo as Chrift bindeth his fervants
to Love one another with a fpecial Love ; fo the Pope and Coun-
cil bind the Papifts not to love the moft true Chriftians with a
fpecial Chriftianlove : they cannot do it without being Hercticks
themfelves, or overthrowing the foundation of Popery.

And here you hare a tafte of the Popifh Charity, when they
baaft above all things of their Charity. 1 muft protefs, it is
their horrible inhumane uncharitablenefs that feems to me their
moft enormous crime. And aifo you may fee here the extent of
their Good works, which they fo much Glory in. He that is
bound not to love me as a Chriftian, is bound to do nothing for
me as a Chriftian. So that they will not give a cup of cold
water to aDifcipIc in the name of a Difciple, unlefs he be alfo
a Difciple of the Pope : nor can they love or relieve Chrift in his
fervants, when they are bound to take them as none of his fer-
vants : and fo the fpecial Love and Charily of a Papift extendeth
to none but thofe of their own Sedt :and fuch a Charity the
Ouakers, aad Anabaptifts, and Familifts have as eminently as
they. Let them take heed left they hear, In as much as you did
it not to one of tht leaft «f the fe, you did it not to me.

Chap. V.

Argum. 3. "Hp Bat TtoVrtnc which teacheth men to dtftroyer
X. undo them rvhom Chrift hath bound them to love
as Chriftians, and abfolveth Subjects from their Allegiance to their
Prin:es t and requireth the depefing of them, and committing the
Government of their Dominions to others, becaufe they are judged to
be Hertticks by the Tope ; yea or if they will not deftroy and ex-
tirpate fuch as he calleth Hereticks ; I fay this Doctrine is net of
God, nor fuch as Chriftian Princes fheuld fmile upon. But fuch
is the Doctrine of Popery -.therefore, &C

I know that a Paper cntituled An explanation of the Roman Ca-
tholics Belief, and other the like,do feem to renounce the opinion
of breaking faith with Hercticks, and of prmift breaking with

D Magiftratcs

i % A K^yfor Catholic Ks,

Magistrates ( It fcems they think they owe no more obedience
to their Magiflrates then they promile. ) But as I refer the Rea-
der to what King fames and his defenders have faid on this point
( befides many more ) (o I (hall now give you but the words of
one of their own approved General Council 12. the fourth at
the Later ane under Innocent 3. as Binnius and others of their
own record ir. In the fir ft Chapter they fet down their Catho-
like faith, two Articles of which are, 1. That no man can be
faved out of their Vmverfal Church. And 2 . That the bread and
trine in the Sacrament of the Altar are tranfubftantiate into the
Body and Bloed of (-hrift, the appearances remaining. And in the
third Chapter they fay, £ We exc ommstnicate and anathematize
every herefie extolling it felf againft this holy orthedox Cat holt ke
faith, which we have before exponed, condemning all her t ticks by

what names foever they be called And being condemned, let

them be left to the pre fern fecular Powers, er their "Bailifs to he
punijhed, the Clergy being firft degraded of their Orders ; and let
i the goods of fuch condemned ones be confifcate, if they be Lay -men y
but if they be Clergy men, let them be given to the Churches whence
they had their fiipends. And thife that are found notable only by
fufpition, if they do not by congruous purgation demenflrate their
invocency, according to the confiderations of the fufpition and the
quality of the perfon, let them be fmitten with the fword of Ana-
thema, and avoided by all men, till they have given fuffcient fa*
tisf action ; and if they remain a year excommunicate, let them
then be condemned as heretickj. And let the fecu'ar powers, in
what Office foever, be admonifhtd and perfwaded, and if it be necef-
fary compelled by Eccleftafiical cenfure, that as they would be re-
puted and accounted Believers, fo for the defence of the faith, they
take an Oath publicly, that they will fludy in good earnefl accord-
ing to their power, to exterminate all that are by the £hurch dc~
noted heretickj, from the Countries fubjett to their Jurisdiction.
So that when any one (hall be taken into Spiritual or Temporal
fewer, he fhallbyhisOath make good this Chapter. But if the
temporal Lord, being required and admomfbedof the Church, /hall
neglect to purge his £ ountreyof heretical defilement, let him by the
Metropolitan and other Comprovincial Bifbops be tyed by the bond
of Excommunication. And if he refufe tofatisfie within a year t
let it be Jignified to the Pepc f that he may from thenceforth de-
nounce

A t\ey for (^atholicks. 19

nounce lis Vaffals abfolved from his fidelity, s.ndmay expofe hit
Ctnntrey tj befeifed on by fatholikes, who rooting cut th- h. reticles,
m *1 P J if c f s *t without contraditlicn, and may ^eep it in the purity
offiih; faving the right of the principal Lord, fo be it that he
himfelf do make no hindtrance hereabout , and oppofe any impedi-
ment : and the fame Lave is to be ibftrved with them that arc not
principal Lords. iAnd the Cat hel 'ikes- that taking the ftgn of the
Crof (ball fet themfelves to the rooting out of the heretic kj, jlall
enjoy the fame indulgences and holy priviledges, tvhicTj were grant-
ed to th/fe that go to the releif of the holy land. Aloreover we De-
cree, that the believers, receivers, defenders, and favourers of He-
reticks, fhall be excommunicate ; firmly decreeing, that a c ter a> y
fuchisnttedby excommunication, if herefufe to fatisfc within a
year, he fhall from thenceforth be ipfo jure infamous, and may not
he admitted to pub Ufa Offices or Councils, .or to the choice of fuch %
0or to b;»r witnefs. And he fbaUlge inteflate and not have power to
make a veil, nor may come to a Succeffton of inheritance. And ns
man fhall be forced to anfwer him in any caufe : but he Jhall be
forced to anfwer others. Andif he be a f#dge, his fentence fhall be
invalid, andui caufes fhall be brought to his hearing . If he be an
Advocate, his Plea flail not be admitted. If a Notary (or
Regifier ) the lnflrumtnts made by him fhall be utterly void, and
damned with the damn:d Author. And fe in other the like ca(es s
we command t^oat it beobferved. ~] Thus they go on further com-
manding Bifhops by themfelves, or their Arch-deacons, or other
fit perlons, once or twice a year to fearch every Parifh where
any Heretick is found to dwell, and put all the Neighbourhood
to their Oaths, whether they know or any Hereticks there, or
any private meetings, or any that in life and manners do differ
from the common converfation of the faithful, ef-c. And the
Bifhops that negle&thefc things are to be caft our, and others
put iiko their places that will do them.

And Pope Gregory 7. /. 4 Epifi. 7. exprefly ftirs up the peo-
ple to caft off their Princes, faying [_ And for the co-if piracy of
Heretickj and the King, we believe it is not unknown to you that
A't near them, how it may be impugned by the Catholike Bifhops
and Dukes, and many others in the Qerman parts : for the faithful
of the Church of Rome are come to fuch a nrnnber, that unlefs
.the King fhall come tofatisfatlion, they may openly prefefs to choofe

D Z anttbtr

2 A 1(c) for Catholicks.

another King, and cbfervingfuftice^we have promifed to favour
them, and will k^p onr promife firm , &c- ]

The fum of all is, that all that the Pope calls Hercticks, muft
be condemned and deftroyed, and all Kings, Princes or Lords,
that will not execute his fentence and root them out, muftbe
difpofefled of their Dominions, and the fubjeds abfolved from
their fidelity ( whatever Oiths they had taken J and all others
that do but favour or receive them be utterly undone.

I fetch not thefe things out of the writings of the Proteftants,
aor from any private Doctors of their own, but from the very
words of a General Council confirmed by the Pope, and un-
questionably approved by them. And abundance the like might
be produced. And many ages faw this dodrine put in execu-
tion, when the Emperors of Germany were depofed by the Pope,
and the Subjeds abfolved from their Allegiance, as the many
volumes written in thofe times,^ind publilhed together by Gol-
dafths teftifie. And the King of France, or any other that tole-
rate any of the fuppofed Hereticks, may fee what a cenfure they
areexpofed to, if mecrneceflity were not their fecurity.

Perhaps fome will fay, that this Decree was not de n~de> but a
temporary precept. Anfto. When a precept requireth duty, it
may be a point of Faith to believe it. Precepts are the Objeds
of Faith, at leaft as they are afTertions, that the thing command-
ed is our duty. It is an Article of faith, that God is to be loved
and obeyed, and our Superiors to be honoured, and our Neigh-
bour to be loved, and Charity to be exercifed, &c The Crea-
tion, the Incarnation of Chrift, his death, refurredion, afcen-
fion, glorification, inter cefiion, his future Judgement, the Re-
furredion of the body, &c. are all matters of fad, andjet
matters of faith too. If pradicals be not Articles of faith, then
we have no Articles of faith at all •• for all our Theology and Re-
ligion is pradical. Do Papiits murder poor Chriftians by the
thoufands, and yet not fidedivina believe that it is their duty fo
to do? Either it is a duty, or a fin, or indifferent. If a Jin, woe
to their Pope and Council (and if this be no fin with them, I
know not why the world fhould be troubled by them with the
name of fin.) If it be indifferent, what then (hall be called fin?
If they can fwallow fuch Camels, as the blood of many thoufand
Chriftianf, what need they ftrain at Gnats, and flick at private

Murders,

A K^y for Qatholkks. 21

Murders, or Fornication, or Lying, or Slandering any more
then the Jefuit-Cafuiftsdo, that arecited by the fanfnian in his
Myfterie of Jefuitifm ? But if tbefe Murders and depofing
Kings be indeed a duty, bow can they know it to be fo, but by
Believing? And indeed if a General Council and the Popeare to
be believed, who give it as with a Decernimus & firmiterfiatui-
mut, then itisdoubtlcfsa pointof faith : and if they are not to
be believed, then Popery is all but a mecr deceit.

Objeft. 2. But may we not be Roman Catholihs though we
joy* not -with them in this point ? Have not many fuch renounced
it? and fo may we. Anfw. If you renounce the Decrees of a
Pope and General Council, you renounce your Religion in the
very foundation of it , and cannot be Papifts, if you know what
you do •, but are in the Roman account as errant Hereticks as
thofe that they have tortured and burnt to afhes : though here
in EngLnd where c hey cannot handle you as they would do.thcy
dare not tell yoa fo. And if you may renounce the Decrees of
a Pope and General Council, when they fay, [^ It is 4 duty y or
lawful to extirminate all as Hereticks, that believe not Tranfub-
ftantiation,and tefeize upon the Lands of Princes that will not do
it, and to delivtr them to others that will, and abfolve their Vajfals
from their fidelity T I lay, if you may renounce them in this, why
may'not we have as free leave to renounce them in other things,
at groundlefs ?

Chap. VI. ^

Ar^urr. 4. "T"' H E true Catholike Church is Holf r the fhurch
1. of Rome hath for many generations been unholy :
therefore the Church of Rome was not in any of thefe Generations
the true Catholike Church.

The Major Propofition is an Anic'e of the Creed profefTed
by themfelve«,as much as by us, Q/ "Sdieve the Holy Catholike
Church.

The unhoIineTs of the Church of Rome, I prove undenyably,
thus : If an EJfential part of the Church of Rome, even its Head,
hath been unholy through many Generations, then the Church »f
Rome hath been un'."h for many Generations : but an Ejfenti-

D 3 <*U

zz A I\ey for Catbolich.

all part t even the Head, hath bun unholy : therefore, &c.

The onfequenceof the Major ispaft dcnyal. Bonum eft ex
c*n f \s integris. Though it will not follow that the Church is
Holy, becauie one Effential part is Holy, yet it clearly follow-
ed* that the Church is unholy, becaufe an Effential part is un-
holy. Asitfollowethnotthat the Body is found, becaufe the
Head is found, ytnc followetb, that the man (or the body ) is
unlound or fick, becaufe the Head is unfound or fick. As it is
not a Church without all its Effential parts, foit is not an Holy
Church without the Holinefs of al! its Effential parts.

And that they make the Pcpe the Head of the Catholike
-Church, and an Effential part, I am loth to prove ; I would I
could but entice them to deny it : for it is the principal contro-
verfie between rhem and the true Cathohkcs.

•And that abundance of their Popes have been unholy, I bave
formerly proved, and they dare not 1 hope deny ic ^ when their
own Hiftoriansdcfcribe their Impieties, andiheirown Writer*,
even thofe that are bittereft againft us, do freely confe r s it .-yea
General Councils have judged them and cart them our. The
number of thefeMonfters is fo great, that it would make a vo-
lume greater then I intend, but to name them and recite their
crimes. I will give a brief inftance of one of them.

Pope John the twenty third wa$ accufed and depofed by the
General Council at C*nftance y upon about feventy Articles which
in Binnius fake up about thirteen columes in folio .-and therefore
I fuppofe you would give me no thanks to trouble you with the
recital of them all. The firft Article was, that he was from his
youth, a man of a baddifpofition.immodcft, impudent, a lyar,
a rebell and difobedicm to his parents, and given to mod vices,
and then was, and yet iscommonly taken for fuch a one by all
chat knew him. The fecond Article was, how by Simoniacal
and un juft means he grew ricb.The third Article,that by Simony
he was promoted to be a Cardinal. The fourth Article, thai
feeing Lcgat at Bonowahe governed Tyrannically, im.pioufly ,un-
juflly, being wholly aliene from all Chriftian piety, and juftice,
divine and humane, &c. The fifth Article, that thus he got to
be Pope, and yet continued as bad, and as a Pagan defpifed the
worfhip of God, and if be performed any, it was more left he
Ihoold be totally blamed of hercfie and caft out of the Papacy,

then

A I^ey for Catholic ks. i J

then for any devotion, and he hudled it up like an Hunter or a
Souldier. The fixt Article was, that he was the opprcflbrof
the poor, the perfecutor of righteoufnefs, the pillar of the un-
juft, and the Mmoniacal, a fervcr of the flefb, the dregs of vices,
a ftranger to vertue, flying from publikc confiftorics , wholly
given to ficep and carnal ddires, wholly contrary to the life and
manncrsof Chnit, the mirror of infamy, and the profound in-
ventor of all mifchiefs ; fo far fcandalizing the Church of Chrifr,
that among Chnftian Believers that knew his life and manners,
he is commonly called, The Devil incarnate. The feventh Ar-
ticle was, that being a veflei of all fins, repelling the worthy, he
Simonically fold Benefices, Bifhopricks and Church dignities
openly to the unworthy that would give moft for them.

Reader, 1 (hould but weary thee to add threefcore more of
tbefe Articles. Thcfe were all proved to be Notorious by Car-
dinals, Archbifhops,Bifhops,and many more. Yet I will crave
thy patience while 1 add but two or three of the laft. Ano-
ther was, that he came to be Pope by caufing Pope Alexander
and his Phyfitian Dr. Daniel defopbia to be poyfoned. Another
was, that he committed inceft with his brother$Wife,and with the
holy Nuns.and Whoredom withVirgins,and adultery with mens
Wives, and other crimes of incontinency, for which the wrath
of God cometh on the children of difobedience. Another,tha«
he was a wicked man, notorioufly guilty of Murder, Witch-
craft and oiher grievous crimes,a dilTi pater of theChurch goodf,
a nororious Siraonift, aud pertinacious Heretick. The next
Article was, that often and often before divers Prelates and
other honelt men, by the Devils perfwafion, he obftinately af-
ferted, dogmatized, and maintained, thatthere is no life ever-
lafting , nor any other after this ; Moreover, he faid and oblti-
nately believed that the foul of man doth die and it extind With
the body like the bruit beafts, and that the dead fhaU not rife
aqain at the tail day, contrary to the Article of chcRefurredion.
The laft and Tome. other A nicies are about his p^rfidioufnefs. *)
And hereupon the Council depofed him.

And now Reader I leave thee to judge, whether the Romaic
Chnrch hid a holy Head, when it had a Heathen and a Devii
incarnate}
So the general Council at Bafil depofed Pope Engenim 4.

AK^eyfor Catholkks.

as being r %si rebel again ft the holy Canons, a notorious difiurber
and fcandali profit he peace anci unit) of the Church, aSimcnifi
and a perjured wretch incorrigible, a fchifmatick. , and an cbftmate
Heretic!^. ]

Pope John I 3 . alias 1 2. was in Councill convicted of ravifk-
ing Maids, Wives, Widows at the Apofiolick doors, and committing
many murders: he drunk^a health to the Devil , and at Dice cat-
cdto Jupiter andWenus for help, andatlajl wai fluinin the aft
cf tsfdulterj. Saiih Plutina [_ he was from his youth a man con-
taminated with all difhonefiy and filthincfs ; and if he had any
time tofpare from his lufis, he [pent it in hunting, and not in pray-
ing»] And after he call* him [d mofi wicked man, or rather a Men •
fter] and faith that [ the life of this mofi wicked man being judged
in a Council of Italian Bifhops, for fear of them he fled and lived
like a wild beafi in the woods, \ till at laft he got the better again
by the help of his friends at Rome; till an angry man that found
him naught with his wife, got the better of him, and fentbim
to anfwerit in another world. And their own writers note
that this was the firft Pope that changed his name, whom his
followers imitated. And do you think the Head of the Roman
Church was then Holy ?

If it were a difputab!ematter,I would prove out of abundance
of their own writers, that many others of them have been moft
wicked wretches, common adulterers,and fornicators,yca Sodo-
mites, poyfoning their predeceflbrs to get the Popedom, c£r. But
its needlefs, becaufe they deny it nor. Barenius their flattering
Champion faith (tsfnnal.adan.912.) ^What then was the face of
the ho/) Roman Church? How exceeding filthy, when the moft potent,
andjtt the mofi fordid whores did rule at Rome?£jr whofe Pltafure
Sees were changed, Bt/hops were given, and which is a thing horrid to
be heard and not to be fpoken, their Lover s(or mates )were thrufi in-
to Peters Chair, being falfe Popes, who are not to be written in the
Catalogue of the Reman I 3 opes, but only for the marking out of
fuch times. And what kind of Cardinals, Priefis, and Deacons
think, you we mufi imagine that thefe monfiers did choofe , when
nothing is fo rooted in nature as for every one to beget his like ?

And Genebrard that fplcenifh Papift ( U.4. Sec. 1 o. ) faith [ In
this one thing that age was unhappy, that for netr one hundred and
fifty yean about fifty Topes did wholly fall way from the virtue

A f\ey for Catholkks. z j,

*f their anchors , being rather irregular axd Afofiatical , then
Apoflolical ] So that the Church or Rome had not then either a
Holy or Apoftolical Head.

And Pope Adrian the fixth himfelf writcth ( De Sacram,
Conftr. Art. 4. ) that there have many Popes o/Rome been He-
reticles. And two or three fcveral General Councils did con-
demn Pope Honorius for an Heretick.

And if I fliould tell you but what their own writers fay of the
wickednefs of the Roman Clergy, in many ages - t and of the
wickednefs of the Roman peoplc,of the large fumms of money
that the Pope hath yearly for thelicenfcdor tolerated Whore-
houfesin Reme, you would think that the body of the particu-
lar Roman C hurcb were neer kin to the Head, and therefore not
the Holy Miftris of all Churches.

But perhaps fome will fay, that the Pope was holy becaufe his
Office was Holy ^though his perfen vicious. Anf. 1 J f this be theHo/*-
tiefs of the Catholick Church , mentioned in the Creed, then the
Inftitution of offices is it that makes it Holy , and while the
office continuetb,the Holinefs cannot be loft. 2. Then let them
prove their Holinefs by Saints nc more. 3. Let them not then
delude the people, but fpesk out, and tell them that they mean
fuch Holinefs as is confident with Heathenifm, or Infidelity,
Murders, Sodomie, and may be in an incarnate Devil 1 Is this the
Holinefs of the Catholick Church?

Object. But yon may have unholy per fens among jou alfo, that
yet fay you are of the true Church.

Anfw. But they arc no Effential put of the Catholick Church
which we believe j and therefore it may be a Holy Churchy
though they be unholy. But the Pope is an Effentiil pare of
the Roman Church which they believe in ^ and therefore it caR
not be Holy, if he be unholy.

Object. By this means )ou leave noroomfsr the Church s/Rome
cr any Papifi in the Catholick Church which is truly Holr.
Anfw. Not asPapifb : fo they can be no members of it. But
if with any of them Chriftianity be predominant, and prevail
againft the infection of Popery, fo that it pra&icallyexiinguifti
not Chriftianity, then as ChrifHans they may be members <_£
the Church, and be faved coo, but not as Papiits.

Chap.

2(5 A KjyforCatholkks.

Chap. VII.

Argum. 5. HP HE true Catholic!^ Church of Chrift is but
1 One' Th: pretended Roman [a.holicl^Church
is mere thsn One : Therefore the pretended Roman-Catholic k,
Church is not the true Qat hslicl^ Church of Chrifl.

The Major is conftrted. The Minor I prove thus, 1. where
the- e are two Heads or Sovereign Powers fpecifc ally diflintl, there
are trvo Societies, tr Churches. But thofe called Papifts, or the
Roman Catholtck, Church , have two Heads or S over aign Powers
fpecificall] diftinil. Therefore thej are two Churches.

The Major is granted by all Politicians,who do without con-
tradiction fpecifie Common- wealths and other Political Societies
from theSoveraign Powers : and fo the Monarchical, Ariftocra-
tical and Democratical are feveral Species. The Belgian Com-
mon-wealth , and the French, be not fpeciftcally the lame.

The Minor hath two {landing proofs fo vifible thathemuft
be blind indeed that cannot fee them. Firfr. there are the many
Volumes that are written by both fides for their feveral forms :
Bellarmine, Gretfor and the reft of the Italian fadion proving
that the Pope is the chief Power, and above a General Council,
and the feat of Infallibility, and not to be judged by any, being
himfelf the Judge of the whole world. And the other party
proving that a General Council is above the Pope, and that he ii
to be judged by them, and may be depofed by thcm.Ifany fay,
that they are but few and no true Catholicksof this Opinion, I
anfwer, then a General Council are but few and notrueCatho-
ficks, which yet i? faid by them to reprefent the whole Catholick
Church: For the General Council of Conflance and of Bafil
havt peremptorily affertcd it, and repeat it over and over; yea
the Council of Bafil fay, Scf. ultim. that [_ Not one of the skil-
ful! did ever dtubt but that the Pcpe war fubjetl to the Judgement
of a General Council, in things thn concern faith. *s3nd that he
cannot without their confent d'jfolve or remove a General Council^
jea and that this is an Article of faith , which without dtfirutlhn
of falvation cannot be denjed,and that the Council is above the
Pope , defide, and that it cannot be removed without their own
confent, ami that he is an htretick.that is againft thefe things ) See

Bimiuj

A L\ey for Qatholkks. 27

Binnius page 43. 79. 96. And Pope Eugenics owned this Coun-
cil ibid.page 42. And for the Council ot Conflance, 'JMartin the
fifth waschofenbyit, and prefentinit, and perfonally confirm-
ed it in thefe words [ Quedomnia &finguU determinate, concltt-
fa, & decreta, inmateriis fidei per prxfens concilium , concilia'
riter tenere & inviolabiliter obfervare volebat^cjr nnncjuamcon-
traire quoquo modo. Ipfaq', fie conciliarittr fall a approbate^-
rati fi cat , & non aliter, nee alio medo~\ (that is, what they did as
a Council,and not what private m embers did ) you fee then even
General Councils reprefenting the Catholick Church do not on-
ly fay that a Council is above the Pope, but make it an Article
of faith, and damn thofe that deny it . ( What then is become of
Bellarmine and the reft of their champions ? )

But perhaps you'l fay, the j are bat few on the other fide. I
anfwer : yes: Not only moft Popes, and the Italian Clergy,
and the predominant party of Papifts, but another Gen:ral
Council, even that at the Lateran, under Julius 2. and Leo io.
exprefly determine on the contrary,that the Pope is above a Gene'
ral Cotmcd. So that here is not only an undenyable proof that
General Councils are fallible by their contradicting each other,
and that there is a Necefiity of re jo&ing fome of them,and con-
fequently that the Foundation of Popery is rotten j but alfo here
is oneReprefentative Catholick Church againft another Repre-
fentative Catholick Church, and one Council for one Species of
Soveraignty ,and another for another Species of Soveraignty. So
that undoubtedly it « not the fame Church, that had two heads
of feveral forts.

2. And the Nations that are on both fides to this day, are a
proof beyond denyall of their divifion. The French on one tide,
and the Italians on theother^and other nations divided between
both. So that the thing which they call by one name, is two in-
deed. 13 ut fo is not the true Catholick Church.

Objed. what though fome in England took, the King to be the
Soveraign y and fome the Parliament, and f com thought it was
in both C onjuntt', did this prove that jest were more than one Com-
mon wealth ?

j4nfw.Whcre the Soveraignty is mixt and not in cither alone,if
any one fhall fct up the one as the onlySove. aign.and lubjed the
other to them, they change the form of the Commonwealth, hut

E 2 do

28 ^ K^y for Catholic fo.

t ' l ft: up two Commonwealths •, buc if half cake one for the
Sovereign, and the other half take the other for the Soveraign,
they plainly divide the Commonwealth into two : if they do ic
only in mind, and the fecret thoughts of their hearts, this can-
not be known to others,and fo cannot be the ground of a Socie-
ty .- buc if they do it by a publike content and pradice, they evi-
dently make two Commonwealths. What elie brought us into
a war which ended no: till one party wasfubducd ? Ic is not
poftible chat one Political body fhould have two Soveraigns fpe-
cifically dulinft. Indeed ic may have five hundred natural per-
fons intheSoveraignty (as in a Senate; ) but they are but one
Political perfon, or one fumma poteftas.

2. But I prove ihe Minor by another Argument, where there
are two three or four Heads cr Severaignt at once numerically
&ftinb~l y there are two or three or four Churches. But the Roman
Churchfrttendingto be Cathol'tke, hath had two or three or foptr
Heads at once numerically dijiintt ; therefore it was two or three or
four Churches.

The Major is a known truth to all that are verfc in any degree
in the dodrine of Politicks. Icisnoconly two fpecies of Sove-
raigncy , but two individual Sovera\gi\t that are inconfiftenc with
the numerical Unity of a Political body. Two, or ten,orcwo
hurdredroay joynin one Soveraignty, as one Political perfon
(aslfaidj but if there be two Soveraigns, there are certainly
two Societies : for if both be Supream, neither i> Subordinate.
The Minor is not to be denyed : for the Papifts lay their very
foundation on a fuppofed divifion : foriboth Peter and Paul were
both at once their Bifhops. And there is not many of them that
adventure to tell us, that Peter only was the Supream, and that
Paul was under him : but they make them as equals, or coord i<-
nate j and fomc of them fay, that Paul was the Bifliop of the
uncircumcifion, and Peter of the Circuracifion (and then Piters
Church is confined to the Jews ) And they do not tell us, thac
one HeadfhJp was divided between them : For then that ex-
ample would dired them ftill to have two Popes, or two Bilhops
to a Church ; fo that Peter being a Head, and Paula. Head,the.y
had furediftincft bodies.

But whether chey ftand to this or not, they cannoc deny their
many followingdivifions. The twenty third fchifme ( as wer-

nerus

A Key for Qatbolkks. 29

nevus a zealous Papift in fafciculo temper, reckons chem) was
between Felix rhe fif.h and Eugenia* : of which the fiid Werne-
rus fpcaking faith, \_ That hence arofe great contention among the
■writers of this matter, pro & contra, and thej cannot agree to
this day : for one pan faith, that a Council is above the Pope , the
other part on the contrary faith, No, but the Tope is above the
Council. G:>d grant his (fhurch peace ,&c. J

Of' the twenty fecond fchifme the fame Wernerus faith thus,
( adannum I 373-) \_the twenty fecond fchifme was the wo (I end
moji fabtile fchifme of all that were before it. For it was fo perplex-
ed, that the moji Learned and Confcientious men were not able to
difcufs ( or find out ) to whom they fhould adhere. And it was
continued for fourty years, to the great fcandal of the whole Clergy,
and the great hfs of fouls, becaufe of Herefies and other evils that
then fprung up, becaufe there was then no difcipline in the Church
againfi them. And therefore from this Urbane the fixthttothe
time o/Martin the fifth, 1 k»oVc not who ftas Pope "}

After T^icoUs the fourth there was no Pope for two year sand an
half ^^Celeftine the fifth that fucceeded him refigning »r,Boniface
the eighth entered , that filed himf elf Lord of the whole world
in Spirituals and Temporals, of whom it was faid, He entered as a
Fox, lived as aLyon,ind dyed like a Dog,fait>hthe fame Wernerus.
The twentieth fchifme ( faith the fame Author ) was great
between Alexander the third, and four Schifmaticks, and it lafled
f event een years.

The nineteenth fchifme was between Innocent the fecond, and
Pe:er Ltonis : and Innocent get thebetter, becaufe he had more on
his fide ( faith he. )

The thirteenth fchifme {faith Wernerus ) was between another
and Benedict the eighth.

The fourteenth fchifme ( faith the fame Author ) was favda-
lous- and full of confufton between Benedtd tit* ninth and five
others, -which B enedi & ( faith he ) -was wholly vitious , and t heri-
tor e being dimmed, appeared in a monftrous and horrid fhape; hk
head and tail were like an Ajfes, and the rrfl of hir body like a Bear,
faying, J thus appear, becaufe Hived like a beafi. ~] In this fchifm*
(faith Wernerus ) therewere no lefs then fix Popes at once. I. B^
t\ed\<tw>a*exp(tlfed. 2. Silvcftcr the third gets in, but is caji out
again, and knedift re fared. 3 . But being again cafi cm , Gi'Cga-

E z ry

I o a I\ey for Catholicks .

ry the Jixt u put into hit place-, who because he was igncraxt of
letters (and \et infallible no doubt) cant A anther Pope to be
Confecrated with him to perform Church Offices - y which was the
fourth ; which difpleafed many, and therefore a third U chofcn^
(which was the fifth J infteadefthe two that were fighting with one
another: but Henry ( the Emperor ) coming u», depofed them a'l y
and chofe Clement thefecond, ( who was theYixch of all rhem that
were alive at once )

But above all fchifms that between Armofus and Sergius, and
their followers, was the fowleft, fuch faying and unfaytng, doing
and undoing there was, befides the difmembring of the dead
Pope, and cafting him into the water. And of eight Succcflbrs,
faith Wernerus, Q ^ can fay nothing obfervable of them ; becaufe
J find nothing of them but [candalous, hecaujeof the unheard of
contention in the holy Apoftolike fea oneagainft another , and together
mutually againfl each other, ]

Reader, wouldft thou be troubled with any more of thefe Re-
lations ? I tell thee nothing but from their own Hiftorians, and
that which multitudes of them agree in .• I go not to a Prote-
ftant for a word. But one Pope in thofe contentious times, I
find lived in fome peace, and that was Silvefter the fecond, of
whom faith Wemerus (as others commonly) [TlwSilvefter
was made Pope by the help of the Devil to whom he did homage:
that all might g» as he would have it : — but he quickly met with
the ufual End, as ene that had placed his Hope in deceitful De-
vils, ]

Well / 1 (hall now appeal to reafon it felf, whether this were
one Church, that for fourty Cor fay others fifty,) years toge-
ther had fevcral Heads, fome of the people following one, and
fome another, and the moft Learned and mod Confcientious not
able to know the right Pope, nor know him not to this day. If
England were fourty years thus divided between two Kings, it
were certainly two Kingdoms. But the true Catholike Church
of drift is but one.

Ch a p.

A K^ey for Ca thclicks . j i

Ch a p. VIII.

Argum. 6. """I""' H E true Catholike Church hath tuver ceafed or
X difcontinued, fwce the founding of it to this day.
The Church of Rome hath ceafed or difcontinued : ihcrefore the
Church of Rome u not the true Catholike Church.

I prove the Minor ( for the Mjjor they will grant.) If the
Head which is an Fffcntial part, hath difcontinued, then the Church
of Rome hath difcontinued. But the Head hath difcsntimad :
therefore, &c.

The Minor only needs proof : and that I prove i . There have
hen many yea^s interregnum or vacancy, » hen there was no Pope
at all- A nd where then was the Church when it had no Head ?

2. There have been long fucceflion9 of fuch as you confefs
your felves, were not Apoftolical, but Apoftatical. 3. Your
own Popes and Councils command us to take fuch for no Popes.
For example, Pope Nictlas in his Decretals ( fee Caranzjt
f a g' 393- ) f a ' tn C He that bj money or the favour of men, or
popular or military tumults is intruded into the Ap:flolical feat
without the Concordant and Canonical eletlionof the (fardinall
and the following religious Clergy, let him not be taken fir a Pope,
■ nor Apoflolical, but for Apo^atical. ] And even of Pricfts, he
commandeth, [ Let m man hear Alafs of a Prieft whom he ccr*
taivfy knoweth to have a Concubine cr woman introduced] Ca-
ranza. />*£ 395. and ibid, he faith, Q Priefisthat commit fornix
cation, cannot have the honour of Priejihood.]

4. ttutour greater Argument is from the authority of God>
and the very nature of the office. An Infidel, or notorioxfiy un*
godly manfsnot capable of being a Paftor of the Church ( in fen«
fu compofito, while he is fuch) But the Popes of Rome-tat^
been Infidels, and notoriouflj ungodly men : therefore they were un-
capable of being Pallors of the Church ( and confequently that
Church was Headlefs, and fo no Church. ) The Major I prove.
1 . Where there is not the neceflary matter and difpofition of the
matter .there can be no reception of the form: But Infidels and nc«
tonou fly ungodly men, are not matter fufficiently difpofed tore-
c<rive the form'of Paftoral Power: therefore they cannot receive ir 4

The Minor is proved 1 * As every true Church is a Chriftian

Church

A fyyfor Catholicks.

Church (it being only aCorgregation of Chriftians that we fo call,
in our prcfent cafe) fo every Piflor is a Chriftian Paftcr : but an
Infidel or notorioufly ungodly man is not a Chriftian Paftor :
thercforenot a true Pallor. 2. Otherwife a Mahometan, Jew,
or Heathen may be a true Pope; which I think they will deny
themfelvcs. 3. If any Difpolition or Qualification at all be ne-
ceflary to the being of the Paftoral Office (befides manhood)
then is it neceflary, that he own God the Father, and ihe Re-
deemer (that is, be not notorioufly an Infidel, orurgodly.)
But fome qualification is acccflary .- therefore, &c. None can
be named more neceflary then this.

And that Popes have been fuch as I here mention,is proved be-
fore. Not to mention Marceliinut that facrificed to an Idol,
ovLiberius that fubferibed to the Arrian pnofeffion ; C for I be-
lieve there is an hundred times more hope of their Salvation
by Repentance , then of an hundred of their Succcflbrs )
John the twenty fecond held that the foul dies with the body,
of which the Parifians and others condemned bim. John
the twenty third, as I (hewed before, denyed the life to come,
and fo was an Infidel. The Witchcraft, Poyfonings, Simony,
Sodomy, Adulteries, Inceft, &c. of others, are fufficicntly re-
corded by their own Hiftorians.

Chap. IX.

Argum. 7.*TpO the foregoing Arguments, I add the reci-
X tal of one formerly mentioned , for the ufe
of all that have the ufe of their wits and fenfes.

If a man may be fur t, that he knows' bread to be bread, and
spinet* be toine, when he feeth, feeleth, and tafteth them, then he
maybe fare th*t Popery is a deceit. (This Confequence they can-
not queftion ) But a man may be fure that he knoveth bread t* be
bnad,andwineto be wine, when he feeth y feeleth,aud tafteth them :
therefore, &c.

Note that I fpeak of fuch a knowledge as belongs to men of
found wits and fenfes, and a convenient object and medium. It
is the fenfes of the whole world that I appeal to, and not of one
or two > ic is bread and wine thac are near us, in the hand or

moutb

A K^y for Qatbolkks. 35

mouth that 1 fpeak of, and not at a miles diltance: in the day-
light, and not in the dark. So that take the bread and wine into
your hand, and judge of it, and let this decide our Contro-
verfie. If you can cell whether that be bread or no bread, you
may tell whether the Papifls or we are in the right. Thofe there-
fore that be not learned and fubtile enough to judge by D.fpu-
tacionsand writings of Learned men, may yet judge by their
fight and feeling. Either you know bread and vine when you
fee it talk it, feel it, or you do not. If you do, then the Con-
rroverfie is at an end : for the (cafes of all lound men in the
world, willbeagainftthe Papifts that fay the bread after Con-
fecrationis no bread, and the wine is no wine. But if you can-
not know bread when you fee, feel, and eat it, then fee what
follows. I. Then we are Cure that the Pope and all his Council
are not at all t® be trufbd : for if fence be not to be trufted, then
the Pope and his Council know not when they read the Scripture,
and Canons, and Fathers, and hear Tradition*, but that they are
deceived. 2. Then we are uncertain of any Judgement that
Pope or Council can give : for when [hey fpokeor wrote it, we
are uncertain whether our eyes and ears, or reafon judging by
them, are not deceived in the hearing or reading of their words.
3. How ndiculoufly then do they call for a judge of Contro-
verfie?? and what a fool ifh quarrel is it that they make, who
fliall be the Interpreter of Scriptures, or Judge of Controverfies?
For what can a Judge do but fpeak or write his mind ? and when
he hath done, you know not what it is that you hear or read,
becaufe your fenfes may deceive you. Its a far harder matter to
underfbnd a lencence or book of the Pope or Council when you
read or hear it, then to kno* bread when you fee, and feel, and
eat it. Many thoufands know bread, that know not the Popes fen-
tence, nor a word of a book. 4. And by this rule, it is uncer-
tain whether Scripture be true, or Chriflianity the true Religion.
For we cannot know it but by our fences; and if they are fo
uncertain, all our Religion rrufr. needs be uncertain. 5. Yea we
cinnor tell what Revelation to deft re that fhould end our Cortr
troverfics and make us certain. For if God fhouid fend an An-
gel or other MefTenger from heaven to decide the Controverfies
between us and the Papifts, what could he do more but fpeak k
to us ai from Ciod ? and we (hould frill be uncertain of what we

F fee

74 A Ksy for C&ibolitks*

fee or hear : fo that we arc left rncurably in our ignorance and
Controverfies,if Popery be true.

And here you may fee upon what terms we difpute with Vs-
pifts, and what hope there is of fatisfyingthem. We difpute wiih
men that will not believe their own fenles, or the fenfes of the
world. The damned man, Luk. 16. thought if one might have
been fent to his brethren from the dead, they would have belie-
ved. And if Abraham fay to them, If they will not hear Mo-
fes and the Prophets, neither will they be perfwaded though one
rife from the dead ; we may fay of Papiits, fure, if they will
not believe their own eyes, and ears, and taftc, and know not
bread when they fee, and feel, and eat it, how fhould they be
perfwaded, though one were fent to them from heaven to rcfolre
them ? Can we think by all our Arguments to make any matter
plainer to a man then that "Bread is Bread, when he feeth and
eatethit? If this be uncertain to them, what can you prove to
them, or what way can you devife to deal with them ? For in-
deed, if ftnft be uncertain, we hare no certainty of any thing id
the world.

But to this H. T. ( they fay H. Turbervile ) in his Manual
of Controverfies faith thus.^Anfw. Subftance is not the proper and
immediate objetl of fenfe, but colour, quantity, &c. Nor can fenfe
judge at all of fub fiance though it be under fenftble accidents, ttn-
lefs it be the fubjecb of thofe accidents, and have a fenftble and
corporal manner of being, which the Body of (fhrift neither is, nor
hath in that Sacrament . It hath a fpiritual manner of being , and
is not tht ftibjett of the accidents of bread j they are -without a fub~
jcc~l by Miracle ; therefore no wonder, if fenfe be deceived in this
matter. Here Senfe and Reafon muft vail bonnet to faith, and fub-
mit to the' Authority of God revealing t and the Church propeund-
ing -, they are m competent Judges what Gad can do by his Omnipo-
tence.') Thus H.T.

Repl. And is this all that thefe Rabbies have to fatisfiethe
world that it is not Bread and Wine which is feen, and felt, and
tafted ! Let us firft take notice of the by-paflagesof his anfwer,
and then reply to the fubftance. i, Is not this like the reft of
their contradictory imaginations? That Chrift hath pot a Cor-
poral manner of Being in the Sacrament : and yet it is not
Bread, but his Body that is there: yea before W£. 207. he faith,

LWe

A I\ey for Qatholicks. 35

£ We maintain not his Corporal, but real and fpiritual prefence
in the Sacrament. So that either they affirm that his Body is pre-
ferity and yet deny his Bodily prefence; or elfe they affirm his
Bodily prefence, bat not his Corporal prefence. Moft learnedly i
We fhall at laft be taught to diftmguifh between Bodily and Cor-
poral! But is not the Juggle in the word [_ Manner ? ] Perhaps
the Corporal prefence is not denyed, but the Corporal manner.
Anfw. 1 . Yes, in terms fts faid [_ We maintain not his Corporal
prefence'] 2. And can a Body be prefent, and not in a Bodily
manner? And why is |~ Spiritually 2 put as contradiftind ?
Sure when Paul faid our Bodies (hall be raifed fpiritual bodies, he
thought that they were neverthelcfs bodies for being fpiritual ;
and therefore it is neverchelefs a Bodily manner of prefence,
for being a fpiritual manner. But it by the Corporal prefence
or manner (denyed) be meant nothing but the qualities and
quantity by which it is fit to be the Objed of our fenfes, why
had we not this plainly without jugling ? To fay Cbrifi is
prefentin Body but not fenfibly y is plainer Englifh , then to fay
that he is prefent in Body but not Bodily prefent.

2. Note alfo that he calls them [ The accidents of bread) and
yet faith £ they are without a fnb]ecl~\ And fo doth the Expla-
nation of the Roman Catholike Belief ', and their ordinary writers
fay that the Body ofChrift is under the forms ef Bread and wine-
and yet fay that Bread andmne are none of the fubjett of thofe
forms.

3. Note alfo that he profeflfcth Tranfubflantiatien is a Mir**
cle, and fo every ignorant, drunken, adulterous Prieft of tbeirs
hath the gift of Miracles , which he worketh as oft as he con-
fecrateth : No wonder if Miracles be the glory of their Church,
and the proof of their Infallibility ; But let us come to the fub-
ftanceofhis Anfwer.

I. He tells you that fnbflance is not the proper and immediate
objetl of fenfe, but colour , quantity \&c. But I. Is not the Medi-
ate Objetl £ Proper ] as well as the Immediate? 2. But what ga-
ther you hence ? be it a Proper or improper Objed , I hope we
may yet have leave to believe thatReafonby the help of fenfe
doth judge as infallibly of Subflances as Accidents. If you
think otherwife, then all the forementioned confequences are
undenyable. You know not whether the worW faw Chrift on

F z earth .*

j 6 A i\ey for Catbolicks.

earth: or whether he were crucified, dead, buried, rofe, or
afcended : It might be but colour and quantity which men (aw ;
and when Chrift told them a fpirit hath not flefti and blood as
ye fee me have, they might have anfwered, We fee nofltflj and
blood, but cohur and quantity: And Thomas had then (mall rea-
fon to be convinced by Jeeing and feeling , when he law but
colour and quantity, and felt but quantity and quality. By this
reafoning the world is not fure that evemhere was a Pope of Rome,
but the Qolou* of a Pope, or other accidents. And you know not
that there is any earth under your feet, or that you are a man,
or have a body, bccaufcyour fenfcs perceive but the accidents
of it.

2. But what manner of men did H. T. imagine he had to deal
with , when he puts off his Readers with fuch an anfwer as
this ? Mark Reader the unfaithfull dealing of thefe men,and how
grofly they abufe poor people that follow them with meer de-
ceits. The Queftion or Objection which he undertook to anfwer
WSiS,]Vhetherfenfe telling us that it is Bread after the Confecra-
tion he deceived ? To this he takes on him to give an anfwcr,and
cunningly fpeaks to another queftion,and paffeth this by. Its one
queftion, Whether fenfe can infallibly dijcern Chrift in the Sa-
crament , if be were there , or difcern that he is not there ? and
another queftion Whether fcnfe can infallibly difcern Bread and
Wine, and know whether they be there ? The laft was the queftion
in hand : but he fitly anfwers to the firftinftead of it ; and tells
US, that fen fe cannot judge of fubftance, though under fenftble ac-
cidents , unit fs it bethefubjecl of thofe accidents ,and have a fen-
ftble and corporal manner of being, which the body of Chrift neither
is nor hath in the Sacrament. \ And fo goes on. And what of all
this ? Q therefore Chrift may be in the Sacrament and you not d'f-
tern him by fenfe ] Well : and whats that to the queftion ? O Sir ,
ii it not the holy truth of God that you are about t and fhould
you thus abufe it,and the fouls of men? you knew the queftion is,
Whether fenfe ( and the intellect thereby ) be infallible in judging
Bread to be Bread when we fee, feel and eat it ? Had you never a
word to fay to this ? to perfwade men that they have eyes and
fee not, and hands and feel not, or that the world knoweth not
certainly what they feem to know by feeing and feeling ? I pray
you hereafter deal by us as fairly as Bellarmm did (and yet

A f\ey for Cathdich. }7

we will thank you for nothing ) who quire gave away the Ro-
man ciufe by granting and pleading Q that fenfe is infallible in
Po/itives : and therefore we may thence fay, This is a Body becaufc
I fee it j ( andfo this is Bread or wine becaufc I fee y feci and
tafteit ) but not in Negatives : and therefore we cannot fay , this
is not a Body becaptfe Ijee it not~] I pray you give over talking of
the Pope y or Church, or Religion ,or Men, if you are uncertain of
fubftances which are (fuppofebut per accidentia) the Ob jeds
of your fenfe. And take nothing ill that 1 write of you, till you
are more certain that you fee it, and know what you fee.

3. But you'l foy[Senfe and Reafon mufl here vail bonnet tofaitb.
Anfft. In the Negative cafe Ice it be granted , and any cafe
where faith can be faith. But if fenfe (and the Intellect there-
with^ fallible in TofitivesJo that we cannot know Bread when
we fee and cat it, faith cannot be faith then. What talk you of
faith, if you credit not the foundeft fenfes of all the men in the
world, when fenfe and reafon are prefuppofed to faith. How
know you that faith here contradidcth fenfe ? You'l fay, be-
caufe the Church or Scripture faith ; This is my Body : and that
there is no Bread ? But how know you that there is any fuch
thing in Scripture? or that the Church fo holdeth ? you think
you have read or heard it : But bow know you that your fenfe
deceived you not ? He that cannot know Bread when he feeth
and eateth it, is unlikely to know letters and their meaning when
he feeth them.

See more of my anfwer to fuch Objections in a Book entitled
The Safe Religion, p. 241 . to 248.

The fimpklt Reader that hath honefty and charity, is fecured
againft Popery by the firft Argument, which be may make good
to his own foul againft all the Jefuitcs on earth. And he that
is unable to proceed on that account,raay by the evidence of this
lall Argument confute any Papift living , if he be a man of fenfe
and reafon. And having brought all our controverfie fo low,
that fenfe it felf may be the judge, I (hall go no further in Argu-
ments thinking it vain to ufe any reafon with that man that will
not believe his own cye-fight,nor the fight, and feeling, and tafte
of all the world befides.

F 3 CH A P;

1$ A j^ey for Catholicks .

Chap. X.

I .Come now to the next and principal part of my task, which
is to open to you their Deceit?,ardgive you Directions for
the difcovcry and confutation of them , that by the help of
thefe you may fee the Troth.

Dettll. i. Remember this ground which they have given you,
mat If j/oh prove them guilty but of any one Err er in points of be*
b*J determine:* by their Cnurch , you thereby difprove the whole
body of Popery , as fitch. For you pull up the foundation which
they build on, and the Authority into which t v eyrefolvc their
faith. They wili grant you, that if they arc deceived by the
Churchinone thing, they have no Certainty of any thing up-
on the Churches credit. So that if you read Pauls difcourfe
againft Praying in an unknown tongue, or the many precepts
for our reading and meditating in the Law ofGod,ortbe like,
and. can but perceive that the Popfti Latinc fervice, or their for-
bidding men to read the Scripture, &c. are contrary hereto ,
or if you hnd out but any one of their Errors, you cannot
be a Papift,tf you underftand their Profeflion.
But it is not fo with us:for though we know that the Scripture
ard all that is in it is of infallible Truth, and that every true
Chriftian ( while fuch ) is infallible in the Eflfentials of Chrifti-
anity • ( for elfc he were no Chriftian ) yet we profefs that we
know but in part, and that our own Writings and Confeflions
may poflibly in forae things be befidesthe fenfeof Scripture $
and there being much more propounded in Scripture to cur
faith, then what is of abfolute necefiity to falvation, we may
poffibiy after our ftudying and praying miftake in fome things
that arc not of the ECfence but the Integrity ofChriltianity,and
are necefTary to the Melius efo the ftrength or comfort,though
not to the being of a Chriftian.So that every Error in their faith
deftroyes their grounds, and fo their new Religion j but fo doth
not every Error of ours.

Or rofpe^kraore diftin&ly ^ let us diftinguifh between the
Fides <jua & qua ; their Objective faith, and our Subjeftive faith.
i .Their objective Faith hath Errors in it,but ours hath none by
their own confeffion: For theirs is all the Decrees of their Popes

and

A £\ey for Cathd'u ks. 3 9

and Councils: and ours is only the Holy Scripture, which tliey
confefs to be infallible. Our own writings do but fhew how we
underftand the Scriptures, and fo whether our fubjeclive faith
be right or not. 2. We confefs that it is not only poflible hue
probable, that we are mistaken in forae lower points, about the
meaning of the Scriptures, and yet our foundation is ft HI fu re:
But they have in a fort confounded their Snb'uUive and Ob-
jttlive faith ; and one believes it on that account becaufc others
do believe it ; and fo one age or part do but feck fox thzOi? jilt oi
their faith in tht Aclual faith o\t\\c other. Yea 3. They con-
clude that every point which is of faith, that is, thats determined
by the Church to be fo , isoffuchneceffity to falvation that no
man can be faved that denyeth ir,or that doth not believe it ( if
fufficiently propofedj But we are afTurcd,that though all that
is in Scripture be moft true,yet through milunderitanding, fome
points there propofed to our faith, may pofiibly be denyed and
difputed againft by a true believer ; and yet his falvation not be
overthrown by it. The Papilts cry out againft us for diftinguifh-
ing between the Fundamentals ( or efTentials ) of Religion and
the Integrals : but we know it to be necefTiry.

Ch a p. xr.

Detett.z. yV7 HEN you have brought the matter thus far,and
** fee that if they have one errour in faith, their
whole caufe is loft , then confider , whether it b" Poffible for
th it Doctrine which iifo contrary to Scripture , and to it fe If, to
be free from (ill Error. I. How contrary it isro Scripture, 1.T0
forbid the reading of Scripmre in a known tongue : 2. And their
Publick Praying in an unknown language : 3 . And their admi-
niftring the Lords Supper to the People by the halves, denying
them the Wine,and giving themthe bread only: 4 And their af-
firming men to be perfect without fin in this life : 5 And their
calling fome fins venial which deferve a pardon, and \ et arc truly
no fins : 6. And their abfolute forbidding their Prielis ro marry,
7. And faying that there is no Bread and Wine left after t he Con-
iccration,witb abundance the like : the very reading of the texts
©ay fctisfic you.As for tberirft,fee Vtnt 6.7 $& Dent. 11.18,

10,20,

40 A i\ey for Catholicks*

19,20 7/4.34.16. Pfal I, 2. Nch.S. ff-S. 34,35- ^' 12.
& 19. 4. & 21. 16. & 22. 3 I. Marl^iz. 10, 26. /7#j 8.

2^. & 1 3. 27. & 15. 21. 1 TJbtf. 5.27.0/. 4 16. D;ut 3 I.I I.
£p/>. 3. 4. A/at 24. 15. ivfi/. 1. 3. 2 77/w 3. 16. John 5 39.
vtftf. 17- 2, it & 18 28. 7?(?w 15. 4. zTw. 3- 15. i/«. 8.
1 6, 20. &: 42. 4. Rom. 7. 1. fames I. 2$. Bof.S. 1 2.

For thefecond,read 1 £V. 14. For the third, fee yl^f. 26,
27, 28. 1 fir. ! * 2 5 26,27,28. 1 CV. 10. 16. For the fourth,
fee Ecclcf 7. 20. p4w?s 3.2. I John 1.8. PA»7. 312. Luke
11. 4. For the fifth, fee Df#t. 12, 32. GW. 3. 10. 1 John 1.4.
Forthefixth, fee 1 77w. 3- 2,4, 5, 11,12. Tit. 1.6. 1 Ts'm.4 3-
1 Car 9. 5. For the fev en th, fee 1 Cor. to. 16. iCV.u.23,
26, 27, 28. v4tf- 2. 42. y4#. 20. 7. 1 1 .

2. And chat they are contrary to themfclves, appeareth : 1 . In
that fas I did before,) not only feveral pcrfons, bat feveral
Countries go feveral wayes • the French are of one way, and the
Italians of another, even in the Fundamentals of their Faith,
which all the reft isrcfolved into. 2- Their Popes have ordina-
rily been contrary to one another in their Decrees ; which made
Platinahy [Eollorving Popes do flill cither infringe er wholly ab-
rogate the Decrees of the former Popes ~] And Erafmns faith tha c
[fope John 22. and Pope Nicolas are contrary one to another
in their -whole Decrees , and that in things that feem to be-
long to matter of faith , Had we no inftances but of Sergius and
Formofus and their following partakers, it were enough. And
Celeftine* cafe puts Bellarmine to filly (hifts. 3. That their-
Councils contradict each other , I have formerly manifefted.
They confefs that the Ar rians have had many Councils as General
asraoftever the Orthodox had ■ and if it be only the want of the
Popes approbation that nullifieth their authority, then let them
tell us no more of Councils and of [_alltke Church] but fay
plainly that is hut one man that they mean.

But even their approved Councils have been contrary \ As
the fixth Council at Conftantinople approved by Pope Adrian^
is now confclTcd to have many errors. The Council of Neo*
cafarea confirmed by Pope Leo 4. and by the Nicen Council
(as faiih theCouncilof Florence Sef.7.) condemned fecond
marriages, contrary to Scripture and the prefent Church.
The Council at the Laterane under Leo the tenth determines that

the

A K^y for Qatholicfo. a\

the Pope is above a General Council ; and the Councils of Con-
ftjnce and Bajil determine chat the General Council is above
the Pope, and thac this is «fe y? J* , andics herefie to deny it.

Ch a e. XII.

Detect. 3. TF jeu enter into Difpute with any Papift^ enquire firfi
X what he will take for J efficient Protf % and what com-
mon Principles you are agreed on by which the rtfl mujl bs decided.
.For men that agree in nothing at all , are not capable of a
difpute. For the Principles in which they are agreed, are thofc
that the reft mud be reduced to. And when you have made
this enquiry, you (hall find that the Popifh way of Difputing
is to forbid you to Difpute, unlefs you will firft yield the
caufe to them as beyond difpute : and that they are not agreed
with the reft of the world in any common principles to which
the differences may be reduced for tryal, and fo that there is no
fort of Proof that they will admit of as fufficient • Forif there
be any ground of Proof at all , it muft be i . From the fenfes.
2. Or from Reafon. 3. Or frqni Scripture. 4. Or from the
Church j but they will ftand to none of allthefe.

1. Begin at the bottom of all, and know of them whether
they will take that for a Valid Proof, which isfeccht from fenfe,
even from the founded fenfes of all men in the world, fuppo'
• fing a convenient ob jed and Medium ? If they will not take this
for Proof, how can you difpute with them ? Or what Proof can
be admitted, if this be not admitted ? We have this advantage
in dealing even with thofe Heathen tbathave blotted out much
of the Law of nature it felf,that yet they will yield to an Argu-
ment from fenfe.

Bfctif they would yield to the Validity of this proof, then
they give away their caufe, feeing/;*/; telleth us that it is bread
which we fee,and feel,andeat after the Confecration. They
know this ; and therefore they tnuft difown and deny this fore
of proof.

2. But will they then admit of Proofs from Reafon ? No,thar
cannot be, if proof from fenfe be not admitted. For Reafon re- '■
ceiveth its object by means or occafion of the fenfes, and muft'

G needi

41 >A Key for Catholicks.

needs be deceived if it be deceived .* And Reafon hath not a prin-
ciple chat it holds farter, then that fenfc is to be credited; that this
is whice or black which my own eyes and the eyes of all other
men do fee to be fo: and fo chat this is bread which we all fce,and
feel, and carte tobefo. And therefore the Papifls tell us that
Reafon muft {loop to faith, thar is, they will not fond to Reafon
when it contradideth the doctrine of their fed. 1 1 feems they
areinfoflie parts of their Religion unreafonable. But I would
know, whether they have any ReafoA to be unreafonable. If they
have, then why might not our Reafon be valid as well as their
Reafon which they bring againft Reason ? by which they contra-
dict themfelvcs. For if Reafon be vain , why Reafon they to
prove its Vanity or invalidity .'But if they have no Reafon again ft
Reafonjet them confefs it, and offer us none, and then their di-
lutes will do no harm. We eafily yield, that we have Reafon to
believe Gods Revelations ,about thofe things which we had no Rea-
fon to believe if they were not Revea'ed: And that many of
thofe Revelations are above Reafon, fo far as that Reafon cannot
difcern the truth of the thing without them ; yea it would
rather judge the things improbable: But yet Revelations are re-
ceived by Reafon, and inform Reafon,Sind not dtftroy it ; nor do
they fo contraditt Senfe or Reafon , as to make that credible
Which Senfe and Reafon have fufficient ground to judge falfe.

So that here we muft break with a Papift, even where we
might join in difpute with a heathen. And how will Papifts deal
with Heathens if they will deny the proofs from fenfe and reafon ?

3 . But will they ftand to the Validity of Prooj shorn Scripture?
No j For i. They take it to be but part of Gods word, fothat
we may nor argue K^egatively , [ It is not in the holy Scripture :
therefore it is not an Article of faith or aLarpofGod] For they
will prefently appeal to Tradition, z. And even fo much as
is in Scripture, though they confefs it to be true , yet they con-
fefs it not to be by us intelligible, and will not admit ofany
proof from it, but with this limication. that you take it in that
fenfe as the Church takes it. For they are fworn by the Trent
Oath[io take '* *» that fence as the Holy Mother Church doth hold,
and hath held it in, and never t o take or interpret it but according
to the unanimous fenfe of the Father s.~\ So that they muft know
what fenfe all the Fathers are unanimous in before they can ad-
mit

Af\ey for Gitbolicks. 4}

mil a proof from Scripture. And be r ore that can be done, above
a Cart-load of books muft be read over or fearched : and when
that* done.they will find that moft texts were never medled with
by moftof thofe Fathers in their writings; and in thofe that
they did meddle with, they difagrecdin multitudes, and where
they difagree they are not unanimous •, and there the Papifts
are fworn to believe no fenfe at all. And if they would have
come down to a Major vote, it is no (hort or eafie matter to ga-
ther the votes. And if they know the Fathers unanimous con-
fent,yet mall they have the fenfe of the prefent Church too: And
is it not all one to make your adverfary the fudge of jour caufe y
as the fudge of jour Evidences and all jour proofs ?

4. Well, but at leaft may we not hope that chey will ftaid
to the Judgement of the Catholick.C bur ch ? And if fo, we will
not take it for our adverfary ? No; they will not do fo neither.
For 1. When they deny proof from fenfe and reafon, they muft
needs deny all that* brought from the Church : For the Church
cannot judge it felf but on luppofition of the infallibility of fenfe.
2. And when you argue from the judgement and practice of the
greater part of the Church, they prefently difclaim them all as
Hereticks or Schifraaticks, and will have no man be a Valid wit-
nefsbut themfelves. The Greeks, the ^Ethiopians, the Arme-
nians, the Protcftants, all are Hereticks or Schifmaticks fave
they-, and therefore may not be witncfTes in the cafe. So that
you fee upon what terms we ftand with the Papifls, that will ad-
mit of no proofs upon the Infallibility of Senfe or Reafon, or the
fufficiencj of Scripture, or the teftimenj of the Catholic^ Church,
but only from themfelves.

Ch a r.XIII.

Detect. 4 I 1 Nderfiand ft hat the Papifts mean when thej areflUl
K-& calling t» jou for a fudge ofControvcrfecs.
If you would difpute with them, they are prefently ask-
ing you, Q jyho fhall be the judge ? ] and perfwading you
that it is in vain to difpute without a living Judge ; for
every man will be the Judge himfelf; and every manscaufe
will be right in his own eyes, and all the world will be full at

G 2 odds

44 A l\ey for Catholicks.

odds till we are agreed who fhall be the Judge.

To help you to lee the fenfe of this deceit , and then to con-
fute it-, i. You may eafily obferve that this is the plain drift of
all, toperfwadeyou to make them your judges, and yield the
caufeinftead of disputing it. For it is no other judge but them-
felves that they will admit. Yield firft that the Pope or his Coun-
cil is the judge of all controverfies, and then its folly r o rlifnute
againft them : fo that if you will yield them thecr.uic firftjthey
•vill then difpute with you after.

2. But what istobefaid to the pretence of the Ncceffity of
a Judge? lanfwer, i. Its againftall reafon and experience to
chink that ail enquiries ordifputes are vain, unlefs there be a
Judge to decide the cafe. A Judge is a Ruling decider •, not to
iatit fie mens minds, fo much as to preferve O der,md Peace,
and Juftice in the Society. But there are thouiards of cales to
be privately difcuffed, that we never need to bnrgco a Judge.
Every Husbandman, and Tradefman, and Navigator, and other
Artificer doth meet with doubts and difficulties in his way which
hclaboureth ro Difccrn, and fatisfierh himfelf with a Judge-
ment ofDifcretion without a Ruling Judge. We eat.and drink,
and clothe our felves, and follow our daily labours without a
Judge, though we meet with controverfies inalmoftall, what
meat or drink is beft for quality or quantity, and a hundred
like doubts. Wen do marry, and build, and buy, and fcli, and
takePhyfick,and difpatch their greateft worldly bufinefs without
a Judge. Judges are only for luch controverted cafes as cm-
not well bedecided without them, to the attaining of the Ends of
Government.

2. Is it not againft the daily pradice of the Papifts to think
or fay that all difputes and controverfies muft have a Judge?YVho
is the Judge between the Nomina!?, Reals and lormalifts >
the Dominicans, Francifcans and Jefuites, in all thofe conrro-
verfies which have Cartloads of Books written on them ? Their
Pope or Councils dare rot Judge between them. Do they not
daily difpute in thnr Schools among thcmfelres without a
Judge ? and (till write books againft one another without a
Judg.-?

3. Underftand well the ufe and differences of Judgement.
The fentence is but a means to the (xccmion: and Judges can-

A I\ey for Catholic ks. 45

not determine the mind and will of man : but preferve outward
Order , it' men will not feetbe truth therafelvc. Me thinks the
Jefuirs that are fo eager for freewill, (hould eafily grant that:
the Pope by his definition cannot determine the Will of man.
And they fee that Heretickj remain Heretickj , when the Pope
hath faid all that he can : And if he can cure them ail by Jiis de-
terminations, be is much too blame that hedothnot. And ifa
mass mind be to be fettled, an Infallible Teacher is fitter then a
Judge, f ndgcmtnt then being for Execution, when you ask,
Who /bill be the 'judge} I anfwer that Judgement is either total y
abfolute and final : or it is only to a certain particular end, limi-
ted^ndfubirdinate, from which there is an Appeal. In the
former cafe, there is no Judge but Chrift, and the Father by
him. No abfoluce decifion can be made till the great Judgement
come; and then all will be fully and finally decided. And for
the Urn ted prefent Judgements of men, they are of fever al forts,
according to their feveral Ends. When the queftion is, wha (b ill
be corporally puni/hedas an Heretickj the Magiftr.it e is ftdge- y
For coercive puni/hment being his work, the J lament muft
be his alfo. But when the queftion is, who /hall be ex.ommuni-
catedas an Heretid^,as Gods Law hath cold us who in fpecie, and
fo is the Rule of decifion about individuals : fo to try individual
pcrfons, and cafes according to ths Law, belongs to the Gover-
nors of the Church : but not to the Governours of ether Churches
atboufand mi'esoff, thit never received fuch an aurhority, and
are not capable or che work : but to ihzGovemoursofthe Church
in which the party hath Communion , and into which he fhall at
any time intrude andfeekcommunion.Andrf/Vwfwhavea fudge
ment ofdifcerninr that are concerned in the Execution.

So that if a disputing Papift will fay that bisbjfinefs is not to
Difpute with you, but to Excommunicate, or hang, or burn you
for an Heretic^, then I confefs,its all the reafon in the world chat
you (hould rirft agree of the fudge. But why the Pops (hould;
be the Judge,! know not, unlcfs it be in his own charge.

G 3: CH A:P,

46 A Key for Catboltcks.

Ch a p. XIV.

Deleft. 5, X 7 \ 7 Hen you have proceeded on thefe grounds,
V V the Papifts will tell you , that in their way
there is an End of Controverfies, but in jours there is none : F$r
if ) opt will not [land to ones Judgement as infallible , jou may dip-
pute as long as yet* live before )ou come to an End.

To dired ycu in difcuffing this part of the Deceit alfo •' 1. We
confefs that on earth there will be no End of all controverfies
among the beft : nor of the great controverfies which falvation
lyeth on, between the believers and the unbelievers •• that is,
there will be Aill Infidelity and Herefie in the world , and
errour in the godly themfelves. 1 . Hath it not been f in every
age till now ? And why (hould we expect that it ftiould row be
other wife ? 2 . Doth not Paul tell us that here we knew but in part s
and prophejie in part ? and when is it that that which is imperfeel
-will be done away, but when that -which is perfett is come ? While
we know but in part,we (hall differ in parr.

2.Hath your way put an End to controverfies any more then
ours ? Are you not yet at controverfie with Infidels, Whether
Chrift be the Redeemer. and with Heretickj -whether he be true eter-
nail God ? Are you not yet as full of controverfies among your
felves,asany Chriftians on the face ofthe earth? I do not believe
but in the many Volumes of your Schoolmen,Cafuifts,and Com-
mentators,! can fhew more controverfies yetdepending.then you
can find amongft any fort of Chriftians in the world jyea then you
can find among all other Chriftians in the world fet together.

3. And i$ there any thing in jour -way that better tendcth to
the deciding of controverfies then in ours ? Nothing at all ^ but
contrarily, you have made more Controverfies then you have
ended. For, 1 . We have a Certain infallible Rule to decide our
controverfies by, even fuch as you confefs your felves to be in-
fallible; Even the Holy Scriptures : but you have an uncertain
Ru!e,even the Decrees of your Popes and Councils, and the ma-
ny Volumes of the Fathers,which are at odds among tbemfelves ;
your very Rule is felf-contradifting, and your Judges are toge-
ther by the ears ( as hath been {hewed. )

2* Our Faith confifteth in thofepoincs which are granted by

your

A I^ey jor Qatholicks. 47

your felves j and fo are beyond Controverfie between us and you »
Buc/e/ir/lye:h alfo in a mixture of mens corruptions, which
will ever be controverted and condemned.

3. Oar Faith confifteth in the few ancient Articles by which
the Church was alwayes known ( as to its efTentials. ) Bat you
confound the EjfentUls with the integrals : and the lumber of
your necefTiry Articles is fo great , as muft needs.be matter of
more controverfie then ours.

4. We know our Religion, and where to find it • For it is per-
fect at the firft, andreceivethno additions or diminutions. One
generation cometh, and another goeth,but the word of the Lord
cndure:h forever. But you never know when you have all , be-
caufe you know not when your v Pope will have done defining:
that is an article of faith tojou one year that was none the year
before nor ever before.

5. We seed no Judge to decide any controverfies among us
in the points of Abfolute neceffity to falvation : both becaufe
the Scripture is fo plain in thofe points , as to ferve for
decifion without a Judge-, and becaufe we abhor to make a
controve fie of any of therR; and where there is no centrover/ic,
there needs no Judge. We are all agreed, through th*? plainnefs
of the Scripture, that there is but one, Eternal, moit Wife, and
Good, and Omnipotent God- and that there is one Mediator
between God and man, who is himfelf both God and man, that
was crucified, dead, buried, went to «WW, rofe again, afcen-
ded.imercedeth for us, and is King and Head of the Church.*
and will raife the dead, and judge the world, forne to Heaven,
and fome to Hell : Thefe and all the reft of the EfTentials of our
faith, and many more points that are not efTentials, are fo plain in
Scripture that we are part making them matter of Controverfie.
If any man deny an EfTcntial point of faith , he is none of u«, no
more then of you. But you are it feems fo deep in infidelity,
that vou muft have a judge to decide your Controverfies in the
necefTiry Articles of Faith. For whatever is defide,you msketo
be of fuch equal neceffity, that you deride our diftinguifhing
the Fundamentals from the reft, (asmaybefeen in Knots Infi-
delity unmaskt agiinft Cbillingmrtk ) Serioufly tell us , Do you
think Chnftians need a Judge , or muft put it to a Judge to de-
cide, whether [hrifl be the MrjpAS or not ? whether he dud and

rofi

4^ a Jfyyfor Catbolicks.

rofe again sr not } whether he vi.'l judge the rror/d or net? or
any fuch points. If he be a Judged muft have power to oblige
you to fund to his Determination on which fide ibever he deter-
mine. And \rhat if John 22 determine that the foul is not im-
mortal, or John 23. that there i> no refurre&ion or life to
come, but a man dieth like a beaft : would you {land to this
decifion ?

6. If you fay that your Judge hath power to oblige you on-
ly on one fide, that is, when he judgeth right (and fo make
no Judge of him, but a Teacher) we have fuch Judges as well
as you,even Teachers to fhew us the Evidence of truth.

7. If you fay that you have a Judge to determine of herefes in
order to the Vumjhing of them b) the /word : So have we as well as
you , and better then you. For your Pope is a Prieft that hath
nothing to do with the fword, Cat lead out of his own Principa-
lities) : but our Princes and other Rulers are lawful Magiftrate?,
thn are appointed to be a terror to evill doers, Rom. 1 3 . 4, 6.

8. If you fay that you have a Judge to determine of here fie in
Order to Excommunication ,fo have we in every Church-'even the
Paftors of the Churches, who are bound to unite and aflift each
orher in fuch works, what is to be accounted Here fie ,the Law of
God fufficiently determineth : Andwhat particular perfons are
to be Judged heretic kj and excommun cated according to that Law,
the particular Paftors that are on the place can better decide
then a Pope that is a thoufand , or five thoufand miles off, and
cannot hear the witnefles. And do you not your felves decide
almoft all fuch cafes through the world ( that is of your fubje-
dion) by the prefent Paftors or Bifhops, and not by the
Pope ? And why may not we do fo then as well as you ?

9. But if you lay all upon your Popes or Councils Infallibi-
lity, I defire you but to read my third Difputatiou in a Book
againft Popery, called the Safe Religion-, and then believe that
Infallibility if you can. I ihould think my felf a miferable man,
if I were not my felf more Infallible then many of your
Popes have been. Every Chriftian ( while fuch ) is infallible
in his belief of the Chriftian faith ; And the Scripture is an infal-
lible ground of our belief.

10. Is it not a plain Judgement of God upon you, that
while you make the Scripture fo dark and not intelligible ,

and

AL^eyfor Qatholkks. 49

andcry upthe Neceftity of a living Judge, you fhouli not
only ("warm with differences among your felvcs , but fhould
be utterly difagreed, and at a lofs to know whouthu fudge of
Controverts, one faying it is the Pope , and another that its the
Council ; and what the better are you for faying, There mufl be
a Judge % as long as you cannot tell Who it mujl be } Its not only
uncertain among you whether I 'ope or Ceuncill be the Infallible
fudge , but alfo which is a true Pope, and which is a lawfull Cje-
neralfiuncil} For fourty years at Icaft together, the Church
could not know the true Pope, but the more learned and con'
fcionable men were divided : Nor is it known to this day. Fre-
quently the Orongeft hath carried it, and fuccefs been his beft
title. Nay General Councils themfclves knew not the right
Pope. The Council at Conftance and Baft I knew not the right
Pope. They of Safil thought Felix the fifth the truePope, and
Eugenius no Pope • But friends and ftrength confuted a Gene-
ral Council, and proved depofed Eugenius the Pope. And for
Councils thcmfelves,who knows which to take for currant and of
Authority? What Catalogues have you of reprobated Councils*
and of doubt full Councils ,and partly approved, partly reprobate ,
and who knows which and how far \ but only that is approved ,
that pleafeth the Pope , and that reprobate that difpleafed him,
and yes perhaps approved by a former Pope: So that you are
all in a confufion and uncertain about your true Popes and Ge-
neral Councils.

And if you knew them, yet what aloft are yon atjtoknow
their Decrees and Canons ? What a Fardel of falfe Decrctall
Epiftles have you thruftupon the world, as Blondell/Dalleus ,
Reiguolds and others have fully proved. Forfooth decretals
thatufeatranflationof the Scripture that was formed a long
time after the death of the fuppofed Authors of thofeEpiflles :
And Decretals which make mention of perfons and things
that were many fcore or hundred years after the death of the
faid Authors. Thefe are your new Scriptures, and by thefe our
faith muft be regulated, and our comroverfies decided.

And your Canons are abundance of them as urxcrtain : fomc
of your own will have but twenty Canons of the firft General
Council at Nice : fome will have the new found rabble of additi-
ons. Much more uncertainty or certain forgery there is in the

H Canons

}0 ^K§y for Catholkh.

Canons called the Apoftles : and the like we may fay of abun-
dance more.

And now I appeal to all the impartial Reafon in the world,
whether your voluminous , apocriphal , urccrtain faith thac
reeds a living Judge, and cannot find one, or agree upon him,
and that leaves your controversies ftill undecided, be a liker
way to peace and unity, then our (hort and plain Articles and
infallible Scripture faith , that hath lefs matter of contenti-
on , and better means to prevent it, even faithful Teachers and
fudges in every Church and Commonwealth , which Hull fo
far determine as may preferve the peace of thofe focieties, leva-
ing the final full Decifion of all to the Eternal Judge that is even
ac the door.

ii. Yea and is not Gods hand of Judgement yet more ob-
iervableagainftyou, that when your Popes and Councils have
paft their judgement, the feveral Seds are unable to under-
hand them? witnefs the late fentenceagainft the Jmfenifts, of
which the perfons that fcem to be condemned, fay, that there is
nofuch thing or words in all fanfenius wrirings. as the Pope
Jaith are in him, and condemneth as his I and the C omrovei fie is
as far from a decifion, as if the Pope had htl J his peace. Yea your
great Difputer here in England Thomas White the Novelifr, is
the fame for all the Popes determination.
- Take another inftancc in the for^mentioned Cafe, whether the
Tope or Council be fufream : The Councils of Conftance and Ba-
ftl determined it one way as de fdc, and yet thac made no end
of the Controverfie. The Council of Lateran and Pope Leo de-
termined it the other way ; and yet it is a Controverfie after
two contrary decifions : and fome fay one way, and fomethe
othe •• and fome fay, It is yet undecided C for fear of angring
the French by carting themoff as Hereticks. ) Another infiance.
The Council at BtftlSejf. 36. {fag 80. in Bimins) hath fully
<te'c:mined the Controverfie between the Francifcans and Domi-
nicans about the Virgin Maries immaculate conception : and
yet it is undetermined (Till ^ and Thomas white presumes to af-
firm? that [ Certainly there is no Tradition for it , nor any proba-
bility that ever the Negative -will be defined. A polog./cr Tradit,
pag. 64, 6^,(56. yea he carryeth it as boldly out, as if never
Council had made or medled with it. I will therefore recite the

words

A l^ey for Catbolicks. 5 1

words of the Council, which arethcfe £ A hardquefli&nhath
been In divers parts, and before this hoi]/ Synod, about the Concepti-
on of the gloriow Virgin Mary, And the beginning of her Santlifi-
cation ; fome faying that the Virgin and her font was for feme
time or infiant of time actually under Original fin : others on the
contrary, faying, that from the beginning of her Creation, God
loving her , gave her grace by which preferving and freeing that

bleffed perfon from the Original fpot ve, having diligently lookt

into the authorities and reafons, which for many years paft have in
publike relation on both fides been alledged befere this holy Synod,
and having fe<n many otkc things about it, «nd weighed them bj
mature confederation, do Define andUeclwc, that the dctlrine af-
firming that the glorious Virgin Mary the Another of God, by the
fixgu'ar preventing and operating grace of God, was never aclu-
ally under Original fin, but was ever free from all Original and
aclualfin, an d yv * s holy and immaculate \ is to be approved, held
and embraced of all Catholikes as godly and Confonant to Church-
worfinp ,Catholi\zt faith, right reafon, and J acred Scripture : and
that henceforth it /hall be lawful for no man to preach and teach the
contrary ) Is not this plain Defining ?

Ob j. But this was not an approved Council Anfw. i . Ic was
owned by Pope Eugenia s himfelf. And here once for all I
prove that the Council of Bafil was approved by the Pope:,
for Pope Felix the fife ( one of the Deft Popes that ever
Remt had this thoufand years ) approved it in this point :
not only by accepcing their election , but in exprefs term*
[ f ro f e Jf lr, l firmly to held the faith of the Councils of Con-
ftance*^ Bafil, and to keephinvidateto a tittle, and confirm it
mth his foul and blood : promifing faithfully to labour to defend
the Cathalick^ faith ^and for the e Xtcution and obfervation of the De-
crees of the Councils of Conftance and Bafil, [wearing to profe-
cute the celebration of General! Councils, and confirmation of E(e»
titans , according to the Decrees of the Holy Council of BaliiJ See
BinniusStf.^o. pageSj. If they fay that Felix was not a true
Pope: I anfwer, then CMartin the fifth cbofen by the Coun-
cill at Conftance was no true Pope ; and then where is your
fuccefiion? Thefe things are plain and cannot be denyed, though
unconfcionable (hif:er$, that argue according to their Wills* may
find words to beguile the fimple.

H2 2.1c

A Kjty for Catholicks.

2 It feems then your Catholick Church reprefentative is nothing-
if one man like it not.

One more inftance : How largely hath the Council of Trent
dealt about originall fin: And yet the forefaid Thomas White
ibid- faith thus £ // the Pee fie were taught Original fin is nothing
but a Difpofitien to evil, or a natural weaknefs , which unlefs pre-
vented brings infallibly fin and damnation', and that in it ft If it
deferves neither reproach nor punifhment , as long as it proceeds not to
aft nal fin , the heat of vulgar devotion would be cooled , &c]
See here a mcer Pe lagian iifue of all the Determinations abcuc
Originall fin, which they ftiould fwear to believe.

Chap. XV.

Deteft. 6. A NDby this that hath been faid,you may fee
jt\ what to think of their glorying in their Vnitj,
And accufir.g eur Divifions. One of the principal arguments that
they prevail by, is by telling the people into how many feds we
are divided, and that the Catholick Church is but one .- but we.
are many : and here they will tell you of all the names they can
reckon up, Presbyterians.Independants, Anabaptifts, Antinpmi*
ans, Arminians, Socinian$,Quakers, and what not. And they will
tell you that all this Divifion comes by departing from the Ro-
man Catholick Church ; every man being left to be of what Rer
ligion his fancy leadeth him to,for want of an univerfal Judge of
controvcrfies. And they will ask you what reafon you have
among all thefe Sc&s to believe one of them rather then another?
So that they would pcrfwade you that there is no way for Unity
but by turning to be Papifts, that we may be united in the Pope
oiRome.

To all this deceit ( for it is no better ) we give them our full
anfwer in thefe Proportions, i. It is no: every kind of unity
that is defirable : but Unity with truth, and honefty, and fafety.
Itseaficrtoagrcein evil then in good : for evil findeth more
friendfhip with corrupted nature, and hath morefervantsinthc.
world. The wicked are more agreed, and far more in number,
of one mind.then the Godly are. The Mahometans are far more
agreed; and that in a far greater number, then the Papifts are.

The

A I\ey for Catholic ks. 5 J

The Devils have fome agreement in their way: They are all
agreed to hate Chriftand his members , and to feck night and
day whom they may devour. It is eafier to agree inaPapifts
work then in ours : To center carnally in a (infull ( and oft a
molt wicked) manj to agree in certain forms and ceremonies,
which flefh and blood is glad to delude themfelves with, inftead
of theLifeof faith and Love ^ itseafieto agree in fucha carnal
religion. Tofpire thehbour and time of ttuciy and fearching
after truth , and to caft their fouls upon the faith of others, eren
the Pope or a Council, this is an eafie thing for lazy ungodly
men to agree in •* But to make the Truth our Own,and get the
Law of Chrift written in our own hearts, and to live upon ir,
and walk in the light, and embrace all thofe tiuths that are moft
againft our flefhly inclination and intcreft,this is not foealie for
corrupted nature to agree upon.

2. Chrilt hathtoldus that it is a little flock, to whom he gives
the Kingdom, Luke 12.32. and that tbe gate is flrait^and the way
narrow that leads to life ^and few there be that find it •, and the gate
is wide and the way broad that leads to deflrulliort, and man) there
be that enter at it. And therefore it is no great wonder if error
and fin have the greater number.

3. An J yet for all this I dire boldly fay that there is a far more
excellen: Unity and Concord among the true Reformed Catbo-
licks , then among the Papifts , and that they do but cheat poor
fouls with the falfe prccence of unity . And this I fhall make ap-
pear to you as followeth.

1 .As I have faid before,they are utterly divided and difagreed
about that very power in which they fhould unite, and which •
they pretend rauft agree them in all other things. One half of
them are for the Soveraignty of a Pope , and the other of a Ge-
neral Council : and that as a point of f*itb. So that there is no
poflibility of Union with them, that are divided in the very
point in which they invite us to Unite with them. If the
eye be dark how fhall the body fee ? If they cannot agree about
that power that they fay rauft agree tbem in all things ci'e, what .
hope of an agreement with them ?

But for our parts we are all agreed that Chrift only is the head
of the Church,and in him we all unite.

2*Witb u?, they arc ufuaJly but here and there a ftragling pec-

H 3 fon 3 ,

c 4 J l\ey for Q& t bolkks*

fon , or fomc few half-witted felf- conceited Novices that fall
(ff and difagree from us in any thing that deftroyeth falvation t
But with the Papilts, Princes arc againft Princes, and Nations
againft Nation?, and which is much more, General Councils
againlt General Councils, even in the Foundation of their faith.
So that let the General Councils be never fo full and learned,
and jufily called, yet if they be again'! the P< pes Soveraignty
ovc- ihem, the other party call them but Cenciliabnla, falfe
Councils and Conventicles. Of how greatmomentthisdirferer.ee
is, let the learned Cajetaneba a witnefs, who in his Oration in
the Council at the Laterane, under Leo 10. inveighing againft
the Councils at Pifa, Con/lance and 2? /i/*/, makes one to be Babel,
and the other ftrufalem.

3 . As 1 proved bjfore,the Papifts are divided into two fevera!
pretended Catholick Churches, by making thcmfelves twoSove-
raigns ; but fq are not we: For we have but one Head Jefus
Chrift. That" they are two Churches (befides what isfaid )
hear the words of (fajetane in the forcfaid Oration ( in Bin. p.
552.) \This Novelty of Pi fa , fprungup at Conftance, and
vanifljed. AtB&Ciiit fprungup a^ain and is exploded : and if
you be men , it will n tvalfobe reprejfed as it was tinder Eugenius
the fourth. For it comet h not from heaven, and therefore will not
be lafiing. Nor doth it embrace the ^Principality of that Onejreho
is in the Church triumphant \andprefervtth the Church militant \
and which the Synod of Pila ought to embrace if it camefrem hea-
ven, and not, as it doth t to rely on the Government of a multitude.
The Church of the Pifans therefore doth far differ from this
Church of Chrifi. For one is the Church of believers ; the
other of Cavillers : One of the houfhold of God ; the other of the Er-
rone us'. One {is the Church ) of Cbrifiian men: the other of
fuch as fear not to tear the coat of Chrifi , and divide the my-
fiical members of Chrifi from his myfiical btdy. ] This was
fpoken in Council with applaufe. And can 'hereyet be greater
diviiions thenthefe?

4. They have been utterly divided about the very power of
choofing their Pope, in whom they muft unite. In one age the
People dofehim : In another the Clergy chofehim; fometime
both together : For a long time the Emperours chofe him : At lafl
only the Cardinals chok him. And fometime a General Council

hath

A ftey for Qa tbolicks. 5 5

hath chofen him. Our CAthoticl^Cburcbhaih no fcch uncertain
Head, but one chats the fame yefterday today and for ever.

5. They have often had two or three Popes at once , and one
part of the Church hath followed one, and another the other :
yea ( as is faid for forty years together , none knew the true
P"pt ) faith Cajetane abifup. [ Of the Schifm of that time there
yixre three fi accounted Popes , that mm of them might be efteemed
the Succtffjr of Peter either certain, or withmt ambiguity. J For
many iges one part hath been running after one , and the
other after the other , or driving about them. But we are all
agreed in our Head without Controverfie.

6. They have killed multitudes of perfons in their divifions
about the choice of their Pope fas in Danafus choice ) And
they have had many b'oody wars to the dividing of the Cburcb
about their Popes and between Pope and Pope. This was their
Unity. It would makeaChriltianafhamedand grieved to read
of the lamentable wars and divifions of Chriftendom, cither
between or about their Popes.

7. Their Popes and Chriftian Emperor, Kings andPrincei,
have been in yet longer and more grievous war?.

8. They have fet Princes againft Princes, and Nations againfc
Nations in warsaboucthe fattfe* of the Popes for many ages
together : and it is too fcldom otherwife-

9. They have fet Kings and their own fubje&s together in
wars, as Englandmd almofl; all Chriftendom hath known by
fad experience.

10. They' have Excommunicated Princes, and encouraged
their fubje&s to cxpell them, and to murder them: hence were
the inhumane murders of Henrj the third, and Htnry the fourth,
Kings of Fntnce ; and the Powder Plot,and may Treafons in Eng-
UnA: Thisis their Unity.

1 1 . They center and unite the Church in an impotentjnfuffi-
cicnt Head, that is not able to do the O^ceofa Head, to the
hundredth part of the Church,and therefore cinnot poffibly pre-
fervc unity. But our Headisall-fufficient.

72. They fee up not only a Controverted head , which ill
the Churches never agreed to, nor ever will do,, but alio
a falfe ufurpingHead, which the Churches dare not and ought
not to unite in.. Whcreaj Jtfus Chrilt is beyond conro-

vcrfie :

5 6 A Kjyfor Catbolicks.

verfic the juft and lawful! Head of the Church.

13. Your Agreement and Unity is with none but your own
fed : and is this fo great a matter to boaft off ? you divide your
felves from moft of the Catholick Church, and caft them off is
Hereticks, orSchifmaticks; and then boaft of a Unity among
your felves. And fo may the Quakers, the Anabaptifts , the
Socinians, 89 well as you: Or if you magnifie your Unity from
thegrcatnefsof your number that agree, the Greek Church al-
fo is numerous •* and yet in this we far exceed you. For the
true Catholick is in Union with all the Members of Chrifton
earth. We lay our Unity on the EfTentials of Chriftianity, and
fo are united with all true Chriftians in the world : even with
many of them that reproach us : when you laying your Unity
on I know not how many doubtfull points , yea, on you know
not what your felves, can extend it no further then to your fed.
Which is the more notable and glorious Unity ? to be United
to the truly Catholick body,containing all true Chriftians in the
world,or to be at Unity with a fed, which is the Iefler and more
corrupted part of the Church ?

14. With what face can Papifts glory in their Unity, that
are the greateft Dividers of the Church on earth? Who is it
that condemneth the greateft part of the Church , and profe-
cuccth that condemnation with fire and fword , or fo much
vchemence,as the Papifts do ? when they havemoft audacioufly
divided themfelves from all others, and arrogated the title of Ca-
tholicks to themfelves, they call this abominable Schifm by the
oaraeof Unity. If you fay that the Reformers have divided
themfelves from all others too : I anfwer,notas from Hereticks,
or no members of the fame body with us, as you do : but only as
from unfound miftaken Brethren : And therefore properly we
are not divided from them, but only from their miftakes. We
think it not lawfull to join with the deareft Brethren in finning,
or in that worfhip ( by perfonal local communion J where we
cannot keep our innocency : Butyetwe hold the unity of the
Spirit with them in the bond of Peace ; and arc one with them in
til the fubftance of Chriftianity,and holy worfhip. Even where
diftance of place, or circumftantiall differences keep us from
Communion in the fame Affemblies : yet our fcveral Affem-
,E*iieshaveconvnunion in faith, and Love, and the fubftance of

worflvp

A I^ey for Qatholicks. 57

tvorfhipasto the kind , fo that our divifion from order Chrifti-
amis nothing to the Papifts.

15. But yec when any differ from us in any poin: EflTentia! to
our Religion ( that is, to Chriftianity,^ they are none of us
nor owned by us • and therefore you cannot fay that we are at
d rference among our felves, becaufe fome Apoftates have fain
off from us. You will not allow us to fay you have many
feds, becaufefomeof you have turned Socinians , or becaule
thoufands of yours have turned to the Reformers, in the dayes
of Luther, Calvin, &c. And why then fhould thofe feds be
numbred with us thatare not ofus.but went out from us? If men
turn Inrldels,Seckers, Quaker?, Socinians, &c. they arc not of us
no mo r e then of you. I f you fay that we bred them ; Ian-
fwer, no more than you breed them, when they turn to the fame
feds from you •• Nor no more then you bred the Lutherans, far
better men. They went out from you, and ye: you bred them
not 1 But on the other fide, you chenfh thofe as part of your
Church , which differ from you in your fundamentals • fo that
the Pope dare not unchurch or difown thera(as the French, &c.)
but fo do not we.

16. Our Unity is in Pojitives, and theirs is in Negatives: Ous
is a Unity in faith ; and theirs is in ntt believing the contrary:
And fo dead men, may have a fuller Unity in the grave then the
Papiftshave.

1 7. Our Union is Divine, having a Divine Head and Center,
and Divine Do&rine and Law in which we agree. But the
Papills is humane, having a carnal Head and Center, and Hu-
mane Decrees and Canons for its matter and Rule.

1 8. They have not fofure a means of retaining men in their
unity as wc have : Let experience be Judge of this : For where
one hath forfaken our Unity and Communion , I fuppofe hun-
dreds , if not thoufands, have forfaken theirs, as France ,Btlgia,
Germany, Sweden, Denmark^, Poland, Hnngarj, Tranfilvania,
England, Scot land Ireland, &c. can witnefs : and if themfelves
might be believed, the Greek Church, and all, or almoft all the
Chriftians elfe in the world have gone from their unity. And yet
will they glory in the effe&ualnefs of their means of unity? Why
then did they not retain all thefe Nations in their unity ?

19 Moreover, indeed they have very little Religious unity at

I all

A K^yfor Catbdicks.

all among them ■ for ics force and terror that keeps men in their
Church : And who can tell under fuch violence how many fticK
to them in Confcience and willingly ? He that will forfake their
Religion in Spjiinjuuil be tormented and burnt at a flake, and
in other Countreys where they have full power, he mufl be ac
lcaffc undone. So that i .Theirs is a unity of bodies more then
of minds : 2. And their union is not procured by the Pope as
Pope; but by the temporal f\*ord, which the Pope hath ufurped
over ibmc countreyi, and which deluded Princes ufe by his pcr-
fwafion in other Countreys. What a fugling deceit then is this,
to pcrfwade poor fouls , that the only way to unity is Co Center
in the Pope of Rome, and that this is the moft effectual means of
ending differences .' when in the mean they make fo little ufe
of it, and place fo litcleconfidenceinictbemfelYes, but uphold
their unity by the MagiftrAttsfrtord ? And if this be the way.wc
have AfagiftrAte: among us as well as they, that can as effectu-
ally compcll men to unity ,as far as their Judgements tell them ic
is fit : And befides this force, it is the riches and preferment of
their Clergy ,with their immunity from fecular power ; & the like,
that is the means of their unity. But it is the light of holy Scrip •
rure opened by a faithfull Mmiltry,and countenanced by Chrt.
ilian Magiftracy without tyranny, that is our means of unity.

If the Papal Headfhip be focffe&uall a means of unity as they
pretend , and if chey are fo much of a mind as they fay, let them
give us leave but to preach one 12. moneths in SpAt» and Italy
if they dire: or let them give men leave without fire and fword
to choofe their Religion.

20. And yet befides all this , and after all this tyranny , they
have more difference among therofelves then we have, or then
all the Chriftians that I hear o f in the world. And to hide the
Infamy of cheir differences, they tolerate them, and extenuate
them. For differences in Difcipline, and order of Worfhip
they allow abundance of feds called Orders, that men and
women may choofe which they pleafe. And the voluminous
differences of thair Schoolmen, Cafuifts and Commcntators^hcy
fay are not in matters of faith. But call them what you will,
they are many of them greater differences then arc with us. I
pray read over the UnftnUns Myfterie of Jefuitifm, and take
notice of the di&ercnces between the Jefuites and them in Cafe-

Divi-

A t\ey for Qatbolicks. ) 9

Divinity, and judge whether they be fmall. And lee it not
offend your ears if I recite fome of their Differences in that Pa-
piftsown words, as he cites the Jefuites, and tells }ou where to
find what he faith.

Pag. 89. Filintius the Jefefte hold?, ih&t if a man hivepur-
pofely wearied him/elf with fatisfjirg a whore, that be wight be
dsfpenfed with from faffing on afaflingday^ he is not obliged to
faft, But the Janfenians think otherwife.

Bafilius Pontius & Bmnylht Jefuites teach, that a man may
feek_an opportunity of finning primo& per (e, when the jpirituahr
temporal concernment of our [elves er our neighbours incline th him
thereto , But the Janienifts think the contrary : Fag. 91.

Eman. Sa the Jefuite holds, that [_a man do what he con-
ceives Jawfull accord ng to a probable opinion, though the contrary
be the mo* e certain : And for this the Opinion of one grave Dotlor
is fuffcient .~\ And Filintius the Jefuite held [that it is lawful I
to follow the lefs probable opinion , though it be the Ufs certain , and
that this it the common opinion of modern author jj Pag. 95. And
yet the Janfenifts are agamft ir.

Layman the Jefuite holds, that £// it be more favourable to
them that asi^advice of him, and more dt fired, it ts Prudence to
give them fuch advice as is held pr ob able by fume knowing y erf on ,
though he himfelf be convinced that it is abfolutely falfe.j But the
Janlcnifls arc againft this. Pag. 96.

Bunnej tie Jefuite holds \_thatwhen the patient follows a pro-
bable epinWt, the cenfeffor is bound to abfolve him, though his
judgement be contrary to that of the penitent : and that he fins
mortally if 'he deny him abfolution~\ Mjficr.of fefuit.pag.97.hui
uie Jinfemfls deny this.

Father Reginaldus and Cellot hold, that [the modern Cafuifls
in queftions of Morality are to be preferred before the anticnt
Fathers, though they were nearer the Apojiles times] Pag. 98 But
the Janltnifts think otherwife.

Pope Cjrtgiry the fourteenth declarcth Murderers unworthy
to have San&uary in Churches. But the Jefuitsand Janfenifts
agree not who are the Murtherers. The 29 Jefuites in their
Praxis page 600. by murderers underftand thofe who have
taken money to kill one treacherouflj : and that thofe who kjU without
receiving any reward, but do it only to oblige their friends, are

1 2 not

i o A i\ey for Catholic ks.

not called murtherers. ] B.yt the Janfer.ifts think otherwife
;'No marvail if you cannot underhand thcScriprurc withoui'
a judge, when you can no better underftand your fudge, ro rot
what he means by a murtherer.)

Vafyutz, the Jefuite faith [that in this £lue(lir,r t ,rich mm Art
obliged to give aim; out of their fuperfluit);though the affirmative fo
true, "jet it willfeldom or never happen, that it is ebli^atsry in po *f
ifpratlice\ Pag. 105. But the Janfenifts think otherwife.

ValeniU the Jefuite, Tom. 3. p. 2042. holds, tint [ If a mUn
give money not as the price of a Benefice, but as a <,Maive to
reftgnit,it is not Simony ,t hough he that refigns do lo'k.at the
money as his Principal end] and fo Tanner us , p. 115. But the
Janlcnifls think otherwife.

father Gafpar Hurt ado faith [that an Incumbent nuty with*
an mortal Jin wifh the death of him that hath a penfion out of his
living, and a fen his fathers death ; and may rejoyce when it hap'
pens,fo it proceed only from a conftderation of the advantage accrew-
ing to k im thereby, and fist out of any perfmal hatred ] pag. 136.
But the Janfenills believe not this.

Layman the Jefuit, and Pet. Hurtado : thinks that a man may
lawfully fight a due 11 y accepting the challenge to defend his honour
or eft ate, Pag. I 38. But the J^nfenift thinks otherwife.

Sanchez and Navarrus allow a man to murder his adverfary-
ftcrctly, or difpauh him at unawares to avoid the danger of a duel I :
p. 140. And mtolina, thinks you may k'H one that0f«ngjuily.
informs a gain ft; us in any Court : and Reginaldus, that v>u may
hill thefalfe witneffes which the p r ofecutor brings ; And Tanner us
and Emanuel Sa, that yon may kill both witneffes and judge which
conff-ire the death ofan,m>:ocent per fen.] But fo think.not the Jan-
fenifts.

Henriquez faith [one man may kill another who hath given him .
a box on the ear, though he run away for it, provided he do it not out
of hatred or revenge, and that by that means a gap be open for ex-
ctffive murther, deftrutlive to the State, tsfnithe reafon is, a man
may as well do it inpurfuance of his rcpattlion, as his good:; and ,
he that hath had a box, on the ear isaccounttd difborseurable till he
hath hilled his enemy."] And A^orius faith, Is it lawful I for a per-
fon of quality to kill one that would give him a box on the ear, or a .

bang with afticl^ ? fomtfay not But, ot hen affirm it lawfully

ani

A I\cy for Catholkks. 61

ar.dfor mj part 1 thinb^k probable, when it cann:t be Avoided ether'
wife : For if it were not, the reputation o-' innocent perfons were /fill
expefed to the infslcncy of the malicious, ,] fag. 142, 1 43 , ) 44.
many other are of the i'line mind , in Co much tine Father Lffius
faith f/r is lawfully bj thtconfent of all Cafuijh, to kjll him that
irould qive a box on the ear, or aklAV with a flic l^, when a man
cannot otlocrwife Avoid it p. 145. .Father Boldellus faith It is lawful I
10 iyllhim that faith toyou\_thoa ljc(l}ifa man can>iot right himfelf
otherwife. | And Lcfftus latch [_If you endeavour to mine my
reputation bj opprobrious fpeeches before tcrfons of honour, and that
J cannot avoid them otherwife then by hilling yon , may I doit ?
According to moAern Authors I may •> nay though the crime
yon lay to my- charge be inch M) I am really guilt) of,itb:ing
fupptfedto have been fo fecretlj committed ,1 hat you cannvt difcover
it by ways ofjttftice. Tis proved if when yon would take away
my reputation by giving me a box on the ear, it is in my power
to prevent it by force oftvms, the fame defence is certainly lawfully
•when yon would dome the fame injury with y-ur tongue- B 'fides ,
a man may avoid the affrtnt of thofe whofe ill language he cannot
hinder. /« a word, htnour is more pr scions then life, bat a mm maj
kill in defence of his life, ergo, he may kill in defence of his hsnsttr^
vag. 146. But the J.inienills are againlt all this.

Efcombar faith, that regular ly it is lawfnllto kjll amznfor the
value of a crown, according to Molina, p. 151. Father Amicus
faith [ It is law full for a Church- man. or a Religious man tok^ll
A.detratler that threatens to divulge the fctndal.us crimes of his
community or himfclfwhen there is no oth r me«ns left to hinder him
from doing it, as if he be readj to fcattcr his calumn es, if nn fud-
denly difpatched optt of the wajj p. 15 2, 1 5 3 . And Caramcvel in
his Fundamental rheologie tikes it for cerrain, and thence
concludes, '. hat [_a Priefl not only may kill a detraclor en certain
occafions , but fometimes ought to do h And ye: the pecvifh Janfeniit
believctn none of this.

But I muft ftop : you may read in the faid Janfenians Myfteric
of Jefuicifm, a volurnn offuch pafTagesof the Je!uire«,ai owing
men to give and receive the Sacrament when they tomctbac
day from Adultery : and allowing a man to eat and drink as
much as he can with his health; and difcharging men from a
Ncccflity of Loving God, un!efs it be once in thtrir lives, or as

I 3 oibecs,

6i J^Ksy for Catholich*

others fay, upon Holy-daies, or as Hurtado de Afendc^a, once
ayear,oras^o»/»^, once in three or four years, or as Henri-
(juez., once in five years, or as Anthon. Sirmond, not at all, fo we
do not hate him, and do obey his other commands , with abun-
dance more.

Now Reader I would here leave it to thy consideration,
whether all thefe differences among the Papifts are fo fmall as co
be no matters of faith. And I intreat you to read over the
forementioned Book, (the Myfterie of Jefuitifm) and then judge
whether Papifts or the Reformed Cathoiicks are more at unity
among themfelves.

Well 1 but fuppofe the loving of God, the avoiding murder,
bribery, and the like, be no matter of faith at Rome, yec 1 have
not done with them fo. I defire to know whether the holj Scrip-
ture be matter of faith or net? They dare not deny but it is.
Well 1 and what is the Scripture, but the words m figna, and the
fenfe or matter m res Jignificata > And are the Papifts agreed
among themfelves about either of thefe? no: For the words,
its well known how fomeofthe beft Learned of them have flood
for the preheminence of the Hebrew and Greek Texts : and
others, and the moft, for the vulgar Latine. And that vul-
gar Latine Translation hath been altered and altered again
by them. And after many others comes VopeSixtttf the fife,
and makes it fo compieat, that the Church is required to ufc his
Edition -, yet after him comes Pope dement the eighth and mends
it in many hundred, if not thoufand places, and im poles this upon
the Church ; which of thefe Popes was Infallible ? I urn fure they
much differ in their Translation*.

And for thc/?»/*offcripture, though men muft fwear to take
Scripture in the Churches fenfe, yet will not any Pope or Council
to this day, tell us the fenfc of them, either by giving us an in-
fallible Commentary t or by deciding the many thoufand differen-
ces that are among their Commentators. Do not all thefe Com-
mentators forfwear themfelves, having fworn (thofc that lived
fince the Council of Trent) to expound Scripture in the fence of
the Church, and only according to the unanimous confent of the
Fathers. And why doth not the Pope decide thefe controverts ?
feingie is their happinefs to have fucha Judge of Controversies
to keep them all of a mind ?

But

A f\ey for Catholic h* (Sj

But perhaps they will fay, that allthefe Scriptures hemt mat'
ten of faith. No / where are wc then ? what is matter of faith
ifScripturebenot? And if all be nor, how (hill we know which
is? But at Icaft , tell us, Is no one of all thofemany hun-
dred or thoufand Texts which your Commentators differ
about any matter of Faith? If not, then fure you have no
Faith. If it be, then furcly the Papifts differ among therafelves
in matters of Faith. It is not a few Texts that Lyras exeepter
and Bftrgenfis differ about, to name no more. And of the fore-
/"aid Editions of the Bible by Pope Sixtus,tnd Clement, fee Dr.
fame's Bellnm Papale, vel Concordia difcors.

Ch ap. XVI.

Deteft. 7. T> Y what hath been faid, you may difcern hot* t$
X_y deal with them, when they would indujtrioujly con-
found the Ejfentials ani the Integral parts of our Faith', lot this
is another of their juglings.

They cannot endure to hear us diftinguifh the fundamentals
( chat is, the Ejfentials ) of our Religion from the reft : and
therefore they call out to us for a Catalogue of our fundamen-
tals j and would perfwade us that whatfoever is matter of faith,
is of Necefllty to falvation to be believed, and thofe are dam-
nable Hereticks that deny them, and therefore we muft not
mike any fuch difference. Sec Knot again ft Chil/ingworth. Their
delign in this is to perfwade peop'e that the world muft be whol-
ly of their mind in matters of faith,or elfe they cannot be faved.
And by this trick they would prove that theProteftantsand
many other Churches are all Hereticks, and therefore have no
place in General Councils, and are no parts of theCatholick
Church. But let us confider how judicioufly they proceed.

1. Wemuftdefire the Papifts to tell us whether Chriftianity
bz any thingor nothing? If any thing, it hath its EfTcnce.-and
2. Whether this EfTence of Chriftianity be Knowable or not ?
If nor, then they cannot know a Chrithan from another : and
they cannot know the Church from other Societies. If it be
knowable, then its EfTence muft needs be knowable. 3. And
we would be informed by them, whether all true ChriiUans io

the

64 A l{cy for Catholic ks.

the world are of the fame Oarore or degree of knowledge and
cxplicire belief ? If they be, then there'* no difference betu-crn
Fathe-s nnd Babe*, Strong and Weak, Pricft and People ^ and
then the Jefuices have no more Knowledge or Faith then the
f-mpldt woman of their Church : but if there be a difference,
then 4. We would know whether the Effencc of Chriftianity be
vjsryed according to thefe degrees. If fo , then there arc as ma-
ny forts of Chnfthnity rn the world, as there be degrees or"
Faith ; which they have more wit, I fuppofe, then to affirm. If
not, then the Efftnce of Chriftianity isdiftinguifhable from the
Integrity or fuperadded Degrees, which is the thing that we con-
tender. 5. We defirealfo to know whether the Apodles did
not go on to teach their people more, after they had made them
Chriflam, in a ftate of falvation. And whether the Prieirs, Fry-
ers, and Jcfuits will give men up, and teach them nothing more
when they have made them Cbnftians. I know they will fay,
There's more to be taught. And if fo, then the Effentials of
Chriftianity are diftinguiiliable from the Integrals or Degrees.
6. Aad we would know elfehow they will underftand that in
Hf£. 5. 1 0,1 1 ,12,1 4. ar.d6.i,2. [ For when for the time ye ought
to be Teacher 3^ ye have need that «ne teach you again nhich be the
firft principles of the Oracles of God, and are become fuch as have
need of mi/l^and not ef ftroxg meat' For every one that ufcth mil\
is unskilful in the Vcord of righteoufnefs, for he is a bah. But
firoKg meat belongetk to them that are of full age, who by reafon of
ufe have their fenfes exerciftd to difcern good and evil : therefore
leaving the Principles of the dotlrine of Chrift, let ui go on to fer-
fettion, not laying again the foundation , &c. ~\ Tell us now whe-
ther the Apoftle do not here diftinguilh between babes and
flrong men; milk and itrong meat •, the principles or foundati-
on and perfection ? 7. And we would know of them whether
all that is Revealed by God be of abfolute Ncceflity to every
mansfalvation that do or may hear it ? If fo, then no man can
be faved that knoweth not all that God hath revealed; and then
no one in the world can be faved • for here we know but in part.
And their own Commentators differ about the word of God,
wh:ch flieweth that they are imperfect in the Knowledge of its
fenfe. And their Pope knows ic not, or elfe he is (hamefully to
blame, that will not tell it the world, and reconcile his Com-,-

men-

At\eyfor Qathollcks. fy

memators and Difputers . Bat if all revealed be not of Abfoiutc
Neceffity, then we may have leave to diftinguifti between points
abfoluely Neceffiry, and the reft, 8 . And we would know whe-
ther all fhill be damned, that know not as much as the moft
Learned anJ Wife? if nor, thenflillwc may hive leave to di-
ftinguifti. 9. Further we demand, whether any ignorance or
error that is culpible, will ftand with Charity and Salvation ? If
not, then who (hall be faved ? If yea ; then we may ftill diftin-
guifti the points of AbfoluteNeceflity from the reft. 10. We
demand alfo, whether the whole holy Scripture be the word of
God ? If (o f then whether we ought not to believe it all as far
as we can underftand it ? And if Co t whether it be not all, de
pde matter of Faith ? If not, they muft tell us, what part of
Gods word is to be believed, and what not. If yea ; then cer-
tainly men may err de pU in points of Faith , and yet have
Charity, and be faved : as their difagrecing Commentators,
Cafuifts andSchooImc.ido. 11. We wcu!d know whether the
matters t hit their Divines are difagreed in, be Revealed by God,
or things unrevealed? If not revealed, do they not defer ve to
bekicktoutof the world, for troubling the world fo with un-
revealed things r If they be Revealed, are they not Revealed to
be believed, and (ozredefidei 12. And we would know whe-
ther there be not fome things EJfential to true Obedience, and
fome things not EflTcncial? If not, then no (inner hith fincerc
Obedience, andean be faved .If yea ; then why may not the
fime be (aid of faith? 13. Alfo we would know, when they
baptize the Adult, whether they require any profeflion of the
faith from them or not? If not, tbeymayas well baptize In-
fidels or Heathens. If they do, then what is that profeftion?
Is it a profeftion of every particular truth that GoJ hath re-
vealed to be believed ? No Aire ; for then none but Doftors muft
be baptized. Nor they neither. Or is it a profefsion of fome
particular Truths only? If of fome only, why of thofe more
then the reft, if they be not thjEfTentialsdiftinguiftiablcfrorn
the reft? And do they make men true Chriftians by baptizing
them, or not? If they do, then fure the Baprifmal faith muft
contain all that is EfTential to Chriftianity. 14. We defire alfo
to be informed by them, what is the ufe of the Churches Creed,
and why they have ufed frequently to make confefsion of their

K faith:

66 A fyyfor CdthQltcks*

faith r Was it not the whole faith Efltntial to Chriftianity which
they confcft ? I f not, then it was not fit to be the badge of the
Church ^ or of the Orthodox : if yea • then it feems thofe
Creeds had in them the effentials diftirguifhed from the reft.

15. we would know whether every thing delivered or defined
by any General Council, beof fueh ncccflity tofalvation,that
all muft explicitly believe them all that will be laved ? If fo,
then whecher any Papift can be faved, feeing they underftand
them not all ? If nor, then Aire a diftin&ion muft be made.

16. Andwe would know how they can countenance ignorance
fo much as they do, if all things revealed be of equal ncccility
roiajvation. ij. And what mean they to diftinguifti ot Im-
plicit and Bxplicite faith ? Is it enough to believe as the Church
believes, and not know what in any particular? then it is not.
<fc/5"<:fc,orneccffiry to falvationto believe the refurrcftion of
Cbrift, or of man, or the life to come. For a man may believe
that the Church is in the right, and yet not know that it holdeth
spy of thefe. Is it enough to believe the formal obj\& of faith
(which with us is Gods veracity,) without the material ? Or is it
enough to remain Infidels, and only believe that the Church are
true Believers ? If you hold to this, you make no aft of faith,
but ont( the believing that the Church, that is y the Pope or Council
Art true believtrs) to be of NeceiDty to falvatioo. But if
thercbcfomethingthatisNeceiTarytobe atlually fthat is ex-
pMtcly) believed, then muft not that be diftinguifhed from the
reft and made known ? 18. Whence is it that you denominate
men fidelej, believers with yon? Is it from a Pofitive faith, or
for not holding the contrary} If the Utter, then Stones,and Beafts,
and Pagans, and their Infants may be believers. If the former t
then that Pofitive faith from whence all believers are denomi-
nated muft be known. 1 o., Is not that true faith and all that is
cflential to Chriftianity, which doth cpnfift with faving grace or
fto ufe your phrafcj with true Charity ? If not, then either
InfidelsandnoChriftians may have true Charity, or elfe true
Charity may be in the unjuftified ; or both .• If yea, (which
doubtlcfs you will yield ) then fure men of lower knowledge
and faith then Doftors, may have true Charity •; and therefore
true faith. 20. Laftly, I appeal to your own confeflions.
^^4rw'« often diftinguilheth between the noir** that all muft

A Key for fcatholicks. 6j

ofNeceflity explicitly believe, and the reft. And Sum* in
three parts. Thorn. Difp. 43. Sift. 4. faith of che Article of
Chrifts defcending into Hell [If by an Article of faith we under-
ftand a truth which all the faithfutl are bound explicitly to know
anj believe, f» I do not think^it necejfary to reckon this among
the Articles of faith, becaufe it is not altogether neciffary for all
men] Here you fee that Snarez diftinguifheth between Articles
ofNeceflity toall, and thofethat are not : and that he excepts
*ven the Defcent into Hell from this number of Articles Necefla-
ry to all I might cite many more of your writers, but the thing is
well known.

But perhaps you'l fay, that thsugh all that *7 deride, be not
wcejfary to be believed explicitelybj all, -jet implicitelyit muft. I
*Anf. 1 . that which you call Implicite believing is no believing
that point, but another point : yea a point that doth not fo much
as infer that I for it followeth not [the Church U infallible ,
therefore Chrifi defcended into Hell.)

2. And we believe all that is defidc with an Implicite faith
as well as you ; Bat it is an Implicite Divine faith, and not
humane: For we are fure that All that Cod faith it true ; and
this Diyine unit} is the formal objed of our faith. And we
believe that all that is in Scripture is true, and that all that
was ever delivered by the infpiration of the Holy Ghoft it
true.

Object. But aft that is de fide it fo neceflary, that it will not
ft and with falvatian to believe the contrary, or deny or dif- believe
any point §f faith. Aufw. 1 . That cannot be true, For no man
can prove that a point may not be denyed and difputed againft
by a true Believer as long as be is ignorant that it is true, and
from God : the fame ignorance that keeps him from knowing fr,
may caufe him to deny it, and gainfay it. 2. Do not your own
differing Commentators, Schoolmen and Cafuifts ( on one fide
atlcaft) difpute voluminoufly againft fome Truths of Divine
revelation ? If you change a mans mind from the fmajlcft error
by difpute, do you lake that to be a change of his Hate from
death to life ? tAEnaas Sylviut thought a General Council vvaa
above the Pope .- but when he came to be Pope Pius the fecond,he
thought the Pope above a General Council 5 was this a change
iroa death to life ? It feems by hit Bull of Retra Nation, he

K z thought

48 A t\ey for Catholicks.

thought fo, bat fo did not feveral General Councils : was the
Catholick Church Reprefentativc at the Councill of Bafil, or
Confiance, or Ptfa in a ftate of dea:h and damnacion for believing
the Pope to be fubjett to a General Council ? or was the
Council at Z,4terane(anoiher Reprefentativc Catholick Church^
in a ftate of death for holding the Contrary ? Muft either Pope
Jdbn the twenty fecond, or Pope Nicolas be damned becaufeof
the contrariety of their Decree! ? If the Council of Tofetane the
firft ordain that he that hath a Concubine inftead of a tt>i/e, (bc\ll
net be ksftfrom the Sacrament, doth it prove them all in a Hate of
death? If Btllarminc confefs that the fixth General Council
at ConftantintfJc have many errors, doth it follow that the
Catholick Church reprefentativc was in a damnable (late Hf
the fecond Council at Nice maintain the corpcreitj of dngeh,
and the firft Council at the Latarane maintain the contrary, doth
it follow that one of them was in a ftate of death ? I think not :
(though I am Aire it proves a General Council fallible , when
approved by the Pope, and therefore Popery a deceit.)
*Bellarmine fometime tells uiof the change of his own
mind.

And the Retractations of Anflin ($. better man) tell us
of the change ef his mind in many things ; And yet it fol-
lowed not that he was in a ftate of death and unjuftiHed
before.

Object. Sfit all that is dc fide is tfNtceJpiy to the Salvation
•j '[owe, though not of all. Anfw. I. If that be granted, yet
you muft grant ui leave to diftinguifh between Points necefTiry
to be believed by all , and points that are not thus neceflary to all.
2. But in what cafe is it that you mean, that other points are of
Neceffi ty to fome ? i - Is it to thofe feme that know them to be
of Divine Revelation ? weeafily grant you that: But that is
notbecaufethe7A>^themfelves are fimply ncceflfiry to Sal-
vation, bot becaufe a Belief of Cods veracity ,and the Truth of all
that be Revealeth in general, is of neceflity : and he that Be-
lieveth that God ii True (verax) cannot chufe but believe all'
to be True which he knows God revealeth. He that thinketh.
God to be a Lyar, io one word.doth not believe his ver achy ; and ■
fo hath no Divine faith at all. And thcrcforeyou need not fear
left any one fliould be guilty of not bclicyiog that which they

know

A I\ey for Catbolkks . 69

know is the word of God, but thofe chat take God to beaLyar,
and that is thofc that take him not to be God , and fo are Athe-
ifts. Butftillthe thing of Abfoloce neceflicy is but firft to
believe in General that God is true in all his word, fecondly and
to believe the truth of the eflfential points of Chriftiaruty in
particular (embracing the Good propounded in them.) Now
its true thu fecondanly all known Truths are of nccefiity to be
believed, beciufc elfc our General belief of Gods veracity is not
fincere. But yet wc muftfay that anrecedently even to thac
perfon,thefe luperadded truths were not of Neceffity to his Sal-
vation to be believed, beeaufe they were not of fucii Necefsity to
be Known; and if they had not been known, you would fay your
felves there had not been fuch Necefsity of Believing
them.

But if you go further, and fay, thar all that tvert obliged to \noyv
tbtm , or that had opportunity jr the Revelation f the truth, and jet
did not, «nd thereupon deny them culpably, Are in a (jute nf death \ I
deny that, and (hall prove it falfe. Its true, thnt a reilfnll
rcfufing the Lig ht, beeaufe men love darS^e/s rather then light. ,
is a certain fign of a gracelefs wretch. Bat evirj culpable igHt-
ranccand unbel ef is not Damning ignorance or unbelte c .

1 . Otherwile no man fhould befaved : For no man is void of
culpable ignorance>and consequently ofcu l pab!e unbelicf.Had we
never been wanting in the ufc of mcans,ihert's no man but might
have known more then he doih.ls there any one cf you tbar. dare
refufe to ask God forgivenefs of your ignorance, unbelief, or
the negligence that is the culp3b'ecaufe of them, or that dare
fay, you need no pirdon of them ? 2. If you plead for venial
fin, how can you deny a venial unbelief upon venial ignorance?
But then I pray you learn more wit and piety, 1 . then to fay
that your venial unbelief or fin is no fin, fave as Analogically
fo called- or 2. thentofayitdeferves a pardon, or deferver
not cverlalling punifhment. But if you will caH it venial,
beeaufe being confident with the true Love of God and habitual
Holinefs,and faring faith, the Law of Grace doth pirdonir, and
not condemn men for it, thus we would agree with you that
there is veniallfin •, but then you mud yield us that there is venial
unbelief.

3, And wceafily prove all this from chc Law of God. If

K3 is

7o *A Key for Cathdkks.

is the nature of the preccpcive pare to conftitute Duty only,
and the violation or" that is fin : But it i$ the fenction, the
promife and threatning that Determines of the Reward and
Penalty: Now it is only the old Law of works that makes the
Threatening as large as the prohibition, condemning man for
every fin .♦ but fo doth not the Law of Grace. The precept
fhll commandeth Perfect obedience, and fo makes is a duty ; but
the promife maketh not perfect obedience the condition of Sal-
vation ; but Faith, Repentance and fincere Obedience, though
imperfect. The Law of Nature ftill makes evcrlafting Death
due to every fin: But it is fuch a Due as hath a Remedy at
hand provided and offered in the Gofpel ; and is actually rerae-
dyed to all true believers. So that as it is not every fin that
will damn us, though damnation be due to ic ( becaufe we
have a prefent Remedy \ ) fo it is not every culpable ignorance
or unbelief that will damn us, though ic deferve demnation,
becaufe the Gofpel doth not only not damn us for ir, but
pardons it , by acquitting us from the condemnation of the
Law. All this may teach you , not only to mend your
abominable doctrine about Mortal and veniall fin, but alfo
io difcern the reafon why a man may deny fome points of
faith thatarenotoftheeflenceof Chriftianity,and yet not be
damned for it, becaufe the Law of Grace doth not condemn him
for it, though he be culpable, becaufe the Law of Grace may
command further then it peremptorily condemneth in cafe of
difobedience. Ic is the Promife that makes faith the Condition of
Life, though it be the Precept that makes it a duty : Now it
favethnotas a performed Duty directly, (becaufe the precept
gives not the Rewardj but as a performed Condition : And there-
fore unbelief condemneth not effectually as ameer fin directly \
but as fuch a fin as is the violation or non-performance of chat
condition. But it is noc * belief of every thing that is prece-
ptively de fide, which is made the condition of life.

Chap.

A t\ey for Catbulicks. 7 1

Chap. XVII.

DeteB.S. A Notber of their Juglings is, toextoll tht ]udge-
l\ ment of the Catholic^ Church as that which
mufl be the ground of faith , and the decider of all Controverfies '.
And to this end they plead againft the fufficiency of Scripture,
and bend all the force of their arguings and defigns, as if all their
hope lay in this point, and as if it were a granted thing thjst the
day if theirs, and we are loft, if the Catholick Church be ad-
mitted to be the Judge. Hence it is that they cry cutagainll
private faith and opinions , and call men to the faith of the
Church, and perfwade the poor people, that the Church is for
them, and we are but branches broken off.

Well, we are content to deal with them at their own weapon,
and at that one in which they put their truft. For our parts
we know that the true Catholick Church ( nor any member
of it, in fenfu Comfefito) cannot err in any of the Effcntu's
of Cbriitianky ( for then it would ceafe to be the Church : )
But we have too much reafon to Judge that it is not free from
errrorin lefTer things, But yet for all that in:he main caufe
between the Papifts-and us, we refufe not their judgement. Nay
we turn this Canon againft the Canonecrs , and eafily prove
that the Papiits caufe is utterly loft, if theOiholick Church be
Judge.

Bttt is it the Ancient Church ,or the frefent Church that mufl
decide the caufe ? Well 1 It (hail be which you w»ll. For the molt
Ancient Church in the Apoftlesdayes ,,weare altogether of its
belief, and.itand.toitsdecifion in all things-; and if you -prove
we miftake them in any thing, we fhall gladly receive inftru&ion
and be reclaimed. To them we appeal for our Effemials and In*
tegrata And for force following ages, we will be tryed by them
in the- articles of our faith,and in the principal c jntroverfies we
have with the Pa p.fts.

Tea, but this lyill not ferve their turn : It is the Ifrefcnt r htirch
that mufi judge or none : For fay they , if the ancient Church had
power, fohath the freftnt ; and if the ancient Church had. pofftf-
fion of the truth , how (hall we know it but bj the prefent f V
anfwer, i. Wcmay know it by the Record* of thofe times far

furer

7X Al^ejforCatholicks.

furer tbeaby the reports of men wi;hout writing; Conrrover-
fies or numerous myHerious points arcforrily carryed in the
memories, efpeciallyof the moft. even of the Teachers. And
for the Record?, one diligent skilfull man will know more then
ten thoufand others. One Bdror.ius, Alb *{}'%* a»s t Petty us ,
among the Papifts, and one Vfber, Blondell.SulmafiMs, Gdtakjr,
&c. among the Prote(Unts, knew more of the mind of an-
tiquity , then a whole Country btfides, or perhaps then fomc
Generall Councils.

2. Well/ but if you appeal to the greater number, to them
(hall you go. You mull be tried by the prefent Church ; Why
then you are condemned. Is it the lefTer number ,or the great-
er, or the better that mud be judge ? You will not fay thclef-
er,asfuch: If you do, you know where you are. If you fay,
the Better part (hall be judge : who (hall be Judge which ii the
Better part? we arc ready to prove the Reformed Churches the
Better part : and if we do not ,wc will give you the day, and lofe
our caufe. But I fuppofe you will appeal to, the Greater part.
Content I Then the world knows you are loft. The Greeks,
Mofcovites, Armenians, AbaiTincs.and all other Churches in Aft 4 1
AfricA and Europe arc far more then the Papifts t and your own
pens and mouths tell us that thefe are againft you. Many of
them curfe you as Hereticks or Schifmaticks ; the reft of them
know you not,or refufe your government.They all agree againft
your Popes univerfallHeadftiip or Soveraignty, and fo againft
the very form of your new Catholick Church •* So that the
world knows the Judgement of the far greateft part of Chrifti-
ans on earth to be againft you in the mam,fo that you fee what
you get by appealing to the Catholick Church.

But I know you will fay .that all thefe arc Schifmaticks, or He*
reticks,and none of the Catholick Church: But they fay as much
by you.fome of them, and all of them abhor your charge ; and
how do you prove it ? and who (hall be Judge whether they,, or
you be the Catholick Church ? You tell us of your fucceffion,
and ofrwenty tales that are good, if you may be Judges your
felves;but fo do they fay as much which is good if they be Judge*.
When we offer to difputc our cafe with you, you ask us wha
Jhall be Jnd^e, and tell us the Catholick, Church mttfi be Judge :
But who (hall be Judge between you and them which is the Ca-
tholick

A Key for Qatholkks.

tholick Church ? you will nor let us be Judges in our own caufc,
and why then (hould you ? Are we Protcftants the Ifjfer number
as to you ? fo are you to al! the relt that are againft you. And
what reafon have we to let the lejfer number Judge over the
Greater ? If ftill you fay, becaufeyou are the Better, let that
be firft tryed •, but no reafon you (hould there alfo be the
Judges.

So that the cafe is plainly come to this, Either the Papijls muji
fraud to the Greater number, and then the controverfie is at
end : or they mud (haroefully fay, we mil not difpute with
you,mleft wc may be the fudges our felves, though the fewer.
Or elfe they mutt lay by the r talk of a Judge, and difpute it
equally with us, by producing their cvidecce,which we arc ever
ready for.

Chap. XVIII.

Dctetl. 9. ~ TH E moft common and prevalent Deceit of the
A Papifts is. bj ambiguous terms to deceive thofc
that cannot force them to dijlir.guijh, and to make jou believe they
mean one thing, when they mean another , and to mock^ you with
cloudy words. I (hail here warn you to look to them therefore
efpecially in three terms, on which much of their controverfies
lies, that is, the words Church, rope, and Council. For there*!
but few underftand what they mean by any one of thefc
words.

i* When you come to difpute of the Church with them, fee
that you agree firft under your hands of the Definition of that
Church of which you difpute. And when you call them to De-
fine it, you will find them in a wood, you will little think how
many feverall things it it that they call [ the Church :] For
example, fomctime they mean the *hele Bocy, Paftorsand Peoplt :
but more commonly they mean only the Pafiors. which are the
far fmalleft part. And fometime they mean the Church Reallund
fometimesonly the Church Reprefentative, as they call it in a Ge-
ncrall Councill. But whether they mean the Paftors or People,
they exclude all faving the Pope of his fubjedb, and fo by the
[ rA&]mean but a fartorfttl. Sometime in the Queftion

L about

74 A Ksyf or Catholicks*

about Tradition, fome of the French take the [Church] for the
community , (ai fathers deliver the do&rine of Chrift to their
childrenjC^fOAnd fometime they take it in its Political! fence, for
a holy fociety,cor,fiftingofa vifible Head and members : But then
they agree not of that Head, fome fetcing the Pope highift,
and fome the Council/. But frequently they take the word
\Church~\ for the fuppofed Head alone , as in moft queftions
about Infallibility, Judging of Controverfies, expounding
Scriptire, keeping of Traditions, defining points of faith, &ci
Tbey fay , The Church muft do theft : but commonly they mean
the fuppofed Head. And one part mean a General! founcilhmu the
Jefuites and Italians,ar.dpredominant part do mean only the Pope :
fo that when they talk of the whole Catholick£hurch,m& call ^ou
to its Judgement, andboaftofits Infallibility (you would littfa
think it^they mean all this while but one poor fwfull man: and fuch
a man as fometime hath been more unlearned then many of
your fchool boys of twelve or fourteen years of age ^ and
fometime hath been a Murderer, Adulterer, and (if General
Councils, or the common vote may be believed) an Here-
tick, an Jnfidel, an Incarnate Devil. This man is their
Church, as Gretfer^Btllarmine ,and the reft of that drain profefc.

So that if you do but force them to define and explain what
they mean by the Church, you will either caufe them to open
their nakednefs, or find them all to pieces about the very fubjed
oftheDifputc-

2. So alfo when they ufe the name of [^ Pepsin difputation,
make them explain themfelves, and tell you (in a Definition).
what they mean by [_a Popef] For, though you would think
this term were fufficicntly undcrftood, yet you (ball find them
utterly at a lofs, and all to pieces about it. Let us confider
diftindly of the Efficient, Matter, and Form. i. As to the
efficient caufe of their Pope, there muft concur a Divine Jnftitu-
tion {'which they can no where (hew^ and a call from man {&
Nemo dat quod »o» habet, what man or men have power to make
a Head to the Catholick Church.) But whether they will call ic
an Efficient Caufe t ot only zCatifa fine qua n»n y Election and
Ordinatitn muft go to make a Pope. Now either they mil put
thefc into their Definition* or not. l(nor, know of them whether
4 msii without ElehionttdOrdinatien may be Pope: If fo, what

A %ey for Qatholicks. 7 5

wakes him one f If'ToffrJJion, then he that can conquer Rome, and
fie down in the chair is Pope ; If not pojff/fi 'on, what then? and why
may not any man fay, I am Pope ? well : but doubtlefs they will
tell you that Election, or Ordination,or both, is Neccffary. If fo,
then firft for Eletlien, is it NecefTiry to the being of a Pope, than
fome certain perfonsElett who have the Power, or will anj Sleclors
ferve whofoever? If any will ferve, then every Monaftery or
every Panfli may choofeaPope: If there muft be certain Au-
thorized Ele&ors, fee that thole be named in the Definition : or
at leaft declared. And then firft know whether thefe Eleclors
are imporvered to that work by Divine LaW, or bj Httmane : If
by Divine, let them (hew it if they can. In Scripture they can
never find who mult choofe the Pope. And their Tradition (if
that were a Di vine law) hath no fuch precept, as appeareth by
thealterntions and divers waye*. And if it be but by a Humane
Eccle/iajica/l Canon, then it fecms the Papacy is fo t< o : for the
Power received can have no higher a caufe then the Power giving
or authorizing.

2. When you come to know who thefe Electors muft be, you
open their nakednefs For fir ft if they fay,lt muft be thtCariinals,
ask them, where then was the Pope when there were no Cardi-
nals in the world ? And whether that were a Pope or not that
was chofen by the whole Romane Clergie} or whether thofc
were Popes or not that were chofen by the People ? Or thofc that
were chofen by the Emperours ? or thofc that were chofen by
Councillt ? If they tell you thac it muft be the Romane Clergie ;
Know whether the Cardinals be the whole Romane Clergie ,
who are Biftiops of other Churches, or whether they arc not
meerly Titular, at leaft many of them ? And whether the People,
the Council, or the Emperours were the Romane Clergy ? If they
would pcrfwadeyou, that either the people, or the Empcrour,or
Council did not ele& the Pope, but only fhew whom the Ro-
mane Clergy fhould ele&, interpofing exorbitantly fome un-
juft force, with the Due Ele&ion, then all currant Hiftory cryeth
flume againft them, and we will lay the Difpure on that with
them readily, though it were with Baronius himfelf. Nothing
almoft is more evident in the Papal Hiftory, then that there have
been at leaft thefe five ways of election among them. Let them
put it upon this ilTuc with us when they will.

L2 If

7 6 A l\ey for Catholkh.

If they allow of any of thcfe as valid, which ever it be (as they
muft, or give up their fucceflionj then i. We would know
by what Law of God the Emperour of Germany may choofe
a Head for the Catholick Church, any more then the Emperour
of Habajfia, or the King of France or Spain ? 2. And we would
know when the Emperour hath chofen one, and the Clergy ano-
ther (if not fome others a third) whether both were not true
Popes, if both parties were authorized Elt&ors ? And if yet the
People choofe one, and the Roraane Clergy another, and the
Cardinals alone a third, and the Emperour a fourth , and the
Councill a fifth, mud all thefe ftanJ, or which of them, and
why ? Or if they tell you that it muft be the particular Roman
Church} then i . If the people of that Church choofe one,and the
Clergy by major vote another, and the Cardinals a third, which
is the true Pope ? 2. And then the fucctfiionis gone however :
For they were no Popes that Emperors or Councils chofe.

2. If they (hall tell you that it is not Election but Confccrati-
on that makes a Pope, yea or that Confceration is of Neceffity
withEledion ; then I. Demand of them lahethtrit be any ore
Tfhofoever that may Confccrate , or whether this high power be
confined to certain hands? If any may ferve, or any Bifliops,
then he that can get three drunken Bifhops to confecrate him
may be Pope. And then there may be an hundred Popes at
©oce. But if it be confined to certain hands,2. Let it be put down
in the Definition, or at leaft declared who thofe are that muft
ordain or confecrate him. 3. And if they fay, that It mttfl be only
the Italian Bifheps thatmujl confecrate^ then 1. Know of them by
what Law of God they have power to confecrate a Head to the
univerfal Charch,when all nations are agreed that cjttodpertinet ad
omnts, ab omnibus traftari debet. 2. And by what Law they can
create or Generate a creature of a more noble fpecies then them-
felves, as if a bcaft (hould beget a man ? Or whether this prove
not,thatasa Bifhop at firft was but Presbyter prima fedis ,([\ketht
fore man of a JoryJ and thence fprong an Arckbtjbop, who
was EpifocofHS prima fedis , and thence a Patriarchy who was
Architpifcepas prima fedis ; fo in procefs of time, when Pride
grew riper, the Pope grew to be Pat riarcha prima fedis , but
not till long after , the Head or Governour of the univtr?
[all Churchy nor Patriarch* Patriarcharum \ no more then

the

A I\ey for Catbolich . 77

the Archbjhops or Bifcfs were at firft Epifcopi Epifcopo
rum.

But if chey can fhew us no law of God empowr'ng thefc fpcci-
all confecrators, any more then o:hers, then where is the Papacy,
that dependeth on it ? There is nothing in Scripture to empower
the kalian Bifhops any more then the Galiicane, Germane, or
Allan, to Confecrate a Head for the Cachoiick Church.

3 . But fuppofe there were, yet we mult be refolvcd whether
it befome or all the Italian Bifhops that mud do it ? I f but fome,.
which be they? and how it their power proved ? If all or
any, then I. What fhall we do when forne of them confecrate
one Pope, and fome another, and fome a third, which ha h fallen
out : which of thefe is the Pope ? If Confecration give the
Power, then all are Popes. 2. And ftill the Papal fucceilion
is overthrown while many Popes had no Confecration by Italian
Bifhops.

Thus you may fee what a cafe the poor Jefuits or Fryars will
be in, if you put them but to infertthe neceffi.y Electors and
Confecrators in their Definition of a Pope.

2. Burthatsnotthe worft, you muft req'iire them?* put hit
mcejfary Qualification in the Defciption. For if no Bi"p--fitir,i
of the Matter be neceflfiry, but ex quolibct ligno fit mcrcn-tnx
Romanns^ then a Jew or other Infidel may be Pope: wh c!i
they will deny. And if any Difpojititn of the fubjccl be of nc-
ceflity to the deception of the form, then caufe'rhem to put
it down. And then j. It is either trueGcdlinefs : and then
farewell Papacy . 2. Or it is common honefiy and fobriety : and then
ftill farewell Papacy. 3 . Or it is learm-g and. knowledge: and then
■d ' IpkonfuskCaflro,, and others of their otfn will bear winicfs
that fome Popes underftood not their Grammar, and one good
man being (faith Wtrnerus) rucLxs litcrarum, was fain to gee
another Compopc to fay his offices, (though it happened that
they could not agree, and fo a third was chofen , and his eh< ici
difliked, and a fourth chofen, till there wa< fix chofen Popes alive
atonce.j 4.If4^benecefTary,thcn the Children Popes (one
atleafl; have interrupted the fuccefiion. 5. Yci, if the Mafcu-
line Gender be bat Neceflary, Pop* Joan hath interrupted the
fucceffion, un!efs between forty or nfty of their own Hifrori-
4ns deceive us, 6. but all this is the i'mallcft part, the Qjcllion

Is m

78 "4 K?y f or Catbolicks.

K whether faith in Cb rift be ofNcceJJtty to a Pope ? If fo, then
whac will you fay to f >hn the twemy third, that denyed the life
to come, and to thofeihac have been guiltv of Herefe t So thac
by thac time they have put the neceflfiry Qualification of
a Pope into their Definition, you fhall find them hard pat
to ir.

3 . But yet the worft is behind. They be not agreed about
the very form of the Papacy : For fome fay, He is the Head of
/ill the Catholick.Cburch But others with the General Councils
of Conflance and Bajil fay, that he is the Head only of the fmgular
Members, but a fubjetl to the Catholick^Cburchreprefentedin a
Council t which receiveth its power immediately fromChrift, fo
thac you may fee what a cv.fe they will be in, if they be buc
forced to tell you what they mean by a Pope , and to Define
him too.

3 . And if they ufe the name of a General Council, call them
to Define what they mean by l General Council : fome of them
will fay, It mu(l be a true Reprefentative of the whole Catholick,
Church : fo thac Morally they are all Confenting to what is there
done. Buc then the doubt remainech whether there be aNe-
ceflkr ofany certain Number of B (hops ? If not ; it feems the
whole Church may agree that twenty,or ten,or two.or one (hall
rcprefent them, and be a general Council. But if this muftnot
hold, then Afuft All the Bifh-'ps of the world be there or only fome ,
and how many ? Binnius faith, Vol. 1. pag. 313. that [_a gene-
ral Council is that where all the Bijbaps of the while world may and
ought to be prefent, nnlefs they bt lawfully hir,dred y and in which
none but the Pope o/*Rome by himfclf or his Legates, is wont to pre-
fide.~\ And vol. 3. pag. 229. It is when all the Church is mo-
rally Reprefented, the Pope preftding.~\ Buc what a lofs arc we here
at? 1. How prove they that only B>Jbops ftiould be members of
a Council, and noc Presbyters?

2. Bu r if that were granted them (without proof and contra-
ry ro pra&ile) yet we are at a far greater lofs to know what
aBifhip Uchat mull here be a member ? Ishconly the Primus
Presby rorum in a pr<sbyterie?Or is he thcRuler of a Presbyterie,
(tht B u g the people ?j Or is he the fole Ruler of Preibyters
and? ' r And is he to be in every Parish where are divers
■esb <s ? oi only vtxtvtrj Clajfis or /rj/rr Synod 1 or only in

every

A t\ey for Catbolicks. 79

every County, or Province? Or fhall che old Rale ftand, that
every Citjmufl have sue} Iffo, ih«n are not all our Corporations
true Gtics ? And fo by any of thefe Rules, there have been few
General Councils in the world. And what word of God is
there why London^ Worcefter, Canterbury fhould have Bifhops •
zn&Shrtrvibttrj Jpfwich ,P 'limomb and hundreds fuch fliould have
none? fo that if (he very matter of your Councils befo humane
and disordered, wlnt is the Council cosrjpofed of fuch ? As raoft
of 'hem ulc the term Bifiop, you would put them as hard to it to
Define a Bijhap al noir , as to define a Pope.

3. But fuppofe they help you over this rub, yet by their
Definition they null many General Councils, becaufe the Pope
prefided not there : even the firft General Council it fclf at
Nice ( wharfoever they bolily feign to che contrary. )

4. And by this Rule, either wc never had a General Council,
or but few : For inftance, At the firft Seflion of the Council of
Trent (the laft and moft famous CouncilJ there were but four
Archbifhops, and twenty two B (hops, taking in the Titular
Bifhops of Zs'pfal, Armacb, and Worcefler. And at divers other
Sellions afcer, bat eight, or nine, or very few more. In the
fourth Sefiion which Decreed to receive Tradition with equal
pious affcftion and reverence as the holy Scriptures, and which
giveusafalfe Catalogue of the Canonical Books, there were but
the Popes Legates, two Cardinals , nine Archbifhops (titular
and all ) and forty one, or forty two Bifliops ('titular and all.)
Now we would fain know whe: her this was the whole ChurJi
morally reprefemed ? and whether thefe twenty two, or forty
onewere all thcBifhops of the world, or the hundreth part
of them ? Yea whether all the Bifhops of the African,
A[ian , and other Churches could and ought to have been
there ?

If they fay that moil of the Bifhops of the world are Here-
ticks or Schifmaticks, and had norhing to do to be there, we arc
fure that this is but the impudent cenfure of a [id, that un-
churcheth moft cf Chrifls Church, for far !efs fuul s then
it felf is guilty of : But how is this heavy cenfure pro-
ved ?

5. Nay to make fhort of it, its plain by this Definition, that
t Getter aI Council is but a name (ac leaft lince the dales.

when

8o A Kjyfor Catbolicks.

when the Cbarchlay in a nirrow room) and thn no fuch thing
is co be expefted in the world. For i . If all Bifhops, or half
come thither, what fli;!! their poor flocks do the while? 2. How
many years muft they be travailing from America, Ethiopia^
and all the remote parts of the Chriftian world t 3. So much
flapping, and provilion, and fo many thou.fand pound a man is
r.ecefTiry fttf the Convoy of many, that abs 1 he poor Bifhops
be not able to defray the hundreth part of the charge. 4. Abun-
dance of them are fo aged and weak, that they are unfit for the
journey. 5. Their Princes arc fome of them Infidels, and fome
at wars, and will never give them leave to come. 6. They muft
pafs through many Kingdoms of the enemies, or that are in wars,
that will never fuffer them to pals. 7. 1 he redioufneis, and
haz irds of the journey, with change of air is like to be the death
of moft of them, and fo its but a plot to put an end to the Church.
8. The length of General Councils is fuch (fome of them being
ten years, and fome (as that at Trent) eighteen years) that io
many Bifhops to be fo long abfent from home, is but to give up
the Church to Infidelity or Impiety 'unlefsthe Bifhops be fuch
things as the Church can fpare. ) 9. When they cpme together,
they cannot many of them underftand one another,becaufe of the
di verfity of their languages. 1 o. And the Number would be fo
great, that ten or twenty Council- houfes or rooms would not
hold them : fothat they could not Converfein one AfTcmbiy :
fo that a true General Council no w, is but a name to amufe thofc
that think the world is no bigger then a man may ride over in a
weeks journey.

6. And yet even this Definition of Binnius is ridiculous ;
For he makes it enough that all the Bifhops of the world may
and ought to be there, whether they be there or not. But then
what if lazlnefs or danger detcrr them or detain them? Is that
a Council where Bifhops ought to be and are not? How many
muft defatto be prefenr, any or none * Prove if you can that forty
Bifhops are a General Council-,, becaufc the reft ought to be
there. And who fhall be judge of each mans cafe, whether he
cotdUox ought to have been there ? will you judge men before
they are heard, or their caufc known? Your faying that they
ought to have been there, is no proof.
And yet Bimuj hath one exception \unltfi lawfully kindred]

Good

A I^ey for Qatholicks. 8 1

Goodwill! If all the bifhop* in the world be lawfully hin-
dered, itfeemsitis a General Council when no body is [here:
You fee now what you put the poor Papifts too, if you put them
to define a General Councilor te\\ you what they mean bythac
word.

And therefore I again advife you • let them not befool you
with empty or ambiguous words. And when they are all to pieces
among themfelves,let them not make you believe they are united
by agreeing in One word, when they are fcveral things that are
meant by that one word.

Chap. XIX.

Dete&. io. \7 \ 7 Hen they go about from Councils or
V V other Hiftory to prove rhe Soveraignty
of the Pope, let them not cheat you by confounding, I . An humane
Ordinance with a Divine : 2. Andan alterable psint of Order with
an unalterable ejfential part of the Church : $.0r a nicer Primacy
in the fume Order or office with a Governing Soveraignty t or a diffe-
rent Order or office.

Firft therefore we would learn of them, whether the prehe-
minenceand order of the five Patriarchal Sees, began not about
the firft General Council to belookt after, but was fetled fome
while after • For till there were General Councils ( fuch as were
fo called ) there was no great occafion of determining which
fliould have the firft, fecond,or third feat.

2. Or when ever the time was, yet we enquire, whether thefc
other Sees as of ferufalem, Antioch, Alexandria^ foroc of them
were not Patriarchal as loon as Rome ? and whether Councils
that fpeak of priority or pofteriority,do not in the feme manner,
and on the fame grounds, and to the fame ends give Alixandridy
and Antioch, their places , as they give to Rome the tni\ place ?
Surely we find them fpeaking of them as martersoftbe fame
Order and nature, hyir^Rome fliall have the firft place or fear,
Ccnftantinople the fecond , Alexandria the third, tsfntioch the
fourth, and jerufalem the fifth. 4. And therefore we enquire
whether all thefe have not the fame hjnd of right to their pr eh emi-
nence, whether it be Divine or Humane. And chat the very fonn-

M dation

8z A Kzy for Catholicks*

dationof this Patriarchall order, )\*of Romes Patriarchall
Primacy, (which was the preparative to itsuniverfal Soveraign-
ty) was not a meer humane invention, given on occafion of the
Jmperiall feat at Rome, and not any infucucionof Chrilt to Pe-
ter and his SuccefTors, I defireyou not to cake from mv word - t
but all that will not be fool'doutof all Hiltoncal! verity by
Popifh audacity , let them take it from the exprefs words of the
fourth great approved General Council, viz.. of (falcedcn, which
the p«or Jacobites and o:her Churches of the Eaftand South
arefo reproached for reje&ing. In Aft. 16. Binnii pag. 154.
thefc are their words [Definitiones Santhrum Pat rum (cquenm
ubiq\ & Rcgulant, & quA nunc reUtta funt 1 50. Deo amantiffi-
rmrum Epifcoporum, qui congregati funt fub pia memorix. Impe-
ratore mapre Theodafio in Regia civitate Conftantinop. Nova
Roma , cognofcentes & nes eadem definivimus de privilcgiu ejuf-
dim SanBiffimA Confiantinop. EccleftA nova Rom*. Etenim fedi
Seniiris Roma, propter Imperium civitatis illius ( N. B. ) pa'
tres confequcnter privilegia reddtdirunt. Et eadem intentione per^
moti 150. Deo amantiffimi Epifcopi aqua fancliffim& fedi nova
Rom* privilegi a tribuer tint \ r at ionabi ii t er ju die antes Imperio &
Senatu "Urbtmornatam aquis Senioris Regie Roma privilegi^.
frtd. 1 i. C. [We following ahvay the Definitions of the holy fa-
thers and the Canon, and knotting thofethat mw have been read
of the hundred and fifty BiJhops y mofi beloved of Go^ that were
Congregated under the Emper-ur of pious memory Theodofius
the Greater jn the Roy all (fity Conftantinople ( ntw Rome,) have
our fe Ives alfo defined the fame things - concerning the 7riviledges
cf the fame mofl holy Church of Confiantinoplet new Rome. For
to the feat of old Komt^becaufe of the Empire of that City, the Far
thers csnfequently gave the Trivilcdges. And the hundred and
fifty Bifbops mofl beloved of God, bung moved with the fame inten •
tion have given equal I PriviUd^ s to the mofl holy Seat of New
Rome: reafonablj judging, than the City adorned with the Em-
pire and Senate , foall enjoy equal Priviledges with old Regal
Rome. ]

I do not ftand to note that this Council was called by Cbfan
tian .-that his Lay Officers were called the Judges, or how light
the Council made of Rome when they faid | Qui contradicunc
Neftoriani font : qui contradicunt. Romam ambuhm \ Bin. p. 98..

Nor,

A I\ey for Qathdkks. 8*

Nor do I ftand fo much on ir, that they gave Conjlantlnople
equal priviledgcs. But it may confound all the Papal Juglers on
earth to find an approved General Council affirming, i. Thai
/W<r.fPnviledges ( even its meer primacy ) were given by the
Fathers. 2. And that becaufe it was the Imperial City. 3 . And
therefore on the fame reafon they do the like by Confiantinoplc.
4. And that the General Council of Confront, had gone before
them on thefe grounds .- fo that you have the vote of two of the
firft four great General Councils, that it was not fo from the
beginning, nor an Apoftolical Tradition, but the ad of the
Rithers, becaufe of the Imperial City. If a General Council
canerr, Popery isa deceir. If it cannot err, then the very Pri-
macy of order in the Pope was then but new, and humane, on
a Carnal ground, done by man, that might do the like by other?,
and therefore undo this again.

But fay they, Pope Leo confirmed net this. Anfw. 1. Still
then the Church Reprefentative it feems may err, and the Pope
only is infallible. 2. Leo and his Delegates were offended ac
AnatoliushlsYihng, and the equaling him with Reme : but they
never excepted one word (that ever I found ) againlt the faying,
thatif Vcas becaufe ef the Empire that Rome by the Fathers had
the Primacy given it.

And the Reafon given by themfelves ConciU Conflunt. Can. 5.
is, Q £*<:*#/<? Conftantinople*" j- new Rome] But Binnius faith
that Rome receiveth not the Canons of this Council neither, but
only their condemnation of Mscedonius. And he faith [ that
every Council hath juft fo much ftrength and authority as the Apo-
fioUcle^feat beftoweth on it. Fer ( faith he ) unlefs this be ad-
mitted, no reafon can be given why fame Councils of greater num-
bers of Bipjops were reprobated ; and others of a fmaller number
confirmed ) Bin. Vol. 2. p. 515.

What would you have more Sirs ? Do you not fee yet what
the Popifh Catholick Church is • and what they mean when they
mouth it out to you, and ask you whether your private Judge-
ment be fafer or wifer then that of the whole Church, or of all
the Chriftian world? You fee they mean all this while but one
man , whom Gretfer and others plainly confefs they call the
Church. So that indeed ic is General Councils, and all the Chri-
ftian world or Church chat are the ignorant) fallible, and ofc er-

M 2 ring

84 A K?yf or Catbolicks.

ring part ; and it is one man, (that fometime is reputed an
incarnate Devil by a General Council too ) that is the unerring
Pillar of the Church, and wifer then all they. Do you not fee
that they make ameer nothing or mockery of General Coun-
cits, any further then they pleafe the Pope ? And can you exped
tfrat any thing fhould pleafe them that isagiinft his Greatnefs,
or, as Julius the fecond calls it, [ his holding the place of the
great God, the CMaktr of all things, and all Laws? ~] What a vile
abufe is it then of the Pope to trouble the world by the meetings
and Confutations of General Councils, when he can fit at Rome
and contradid them infallibly, and, Good man, is fain to fave
theCatholick Church from the Errors that General Councils
( the Reprefentative Catholick Church) would elfe lead them
into : and therefore could he not with lefsado infallibly make us
Laws, Canons, and Scriptures without them ? For fure that
which the Pope can do agaittfl a General Council, he can do
without them. If he can Infallibly contradid a General Council,
and Infallibly Rule us ^^7 to their Judgement, he may no
doubt Infallibly Rule us without them. And therefore of late
times they have learnt fo much wit, that you may look long
enough before you fee a General Council. And I think the
Council of Conftance were no better Prognofticators then Wil-
liam Lilly, nor no more effeduall Lawgivers then wat Tjler,
when they Prognosticated or Ordained Decennial Councils ;
And I will be judged by all the world.

And here alfo you may fee what account the PapiOs make
even of the firft General Councils. Its all one with them to
Judge others Hereticks for contradiding efpecially the four firft
General Councils ( compared to the four Evangelifts) as the
Scripture itfelf-" and yet ('who would have thought it ) they
profefs themfelvesto rejed the Canons or Decrees of both thefe,
ihe firft of Conflantinofle, and that of Calcedon in parr.

And, now 1 think on it, by this priviledgc I cannot fee but
the Pope is priviledged from all poffibility of being an Heretick
perfonally. But thefe things are on the by, I return to the point
in hand, which is to prove to you ,that not only the Rorrrfli U li-
ver fal Monarchy and Vice- godhead, but even its Patriarchal
Primacy was no Apoftolical Tradition, but an Humane Inftitu-
"tion 3 founded on this Consideration, that Rome was the Imperial
Seat and City, . 5. And

A K^.y for Catholic ks. 85

5. And Humane ic mult needs b«r. 1. For we find that Coun-
cils did not declare it as any part of the Law of God, but Or-
dain it as an act of their own. 2. We find them adding ihe Pa-
triarchate of Csnfiaminople , which was a new fcit , neither
Patriarch nor Bifhop refidmg there in the Apoftles dayes, or long
after. 3. Yea we find them giving this new Patriarch the fecond
place, and once making him equal with eld Rome, which they
would never have prefumed to do, if they had thought that
the Patriarchfhip of tsl lexandria, Antiocb, or Rome had been of
Divine Inftitution : for what horrible arrogancy would that
have been, when the Holy Ghoft by the Apoftles had made
Alexandria fecond, and tAntioch third, and Rome firft, for a
Council to fet Conftar.tineple before two of them, and equal with
the firft r

6. A^.d therefore we have reafon to think that if Patriarchs
be defirable creaiures, there may more and more new ones now
be made, as lawfully as Conjta*tinople was.

7. And wc do not think that a General Council or Pope can
make a man of one Nation to be Patriarch of the Church in
another Nation, that perhaps may be in wan with the Prince of
the firft Nation : but that each Prince with the Church under
their Power, hath more to do in it then either Pope or Council.
And if Portugal and France fet up Patriarchs at home, they do
as lawfully as cbe Patriarch of Qonflaniimple was fet up.

8. And therefore we muft needs judge, that to difobey the
Pope,or withdraw from his fubje&ion ( if he had never forfeit-
ed his Patriarchfhip by theclaira of an Univerfal Headship) were
no greater a fin, then to difobey or withdraw from the Patri.
arch of Alexandria, Antioch, or Constantinople : either the Go-
vernment by Patriarchs and Arch-bifhops is of Gods ordaining
and approving, or not : if not (as raoft of the Proteftams
hold ) then it is no fin to reject any of them. If it be of God,
then to reject any of them ( though in fimple error J is a fin of
difobedience through ignorance , but is far from proving a man
to be no member of theCatholick Church : for fure Patriarchs
are far from being EiTemial paasof the Catholick C hurch.

For, 9. We conclude, as in the Papifts own Judgement, the
Catholick Church may be without the Patriarch of Ccnftanti~
xop'e, Alexandria , or Antiocb j fo may it therefore without the
Pope of /<!<?;»*. M 3 Chap-

%6 A I$vy fur Catbohcks.

Chap. XX.

Duett, ii. "THE pre.it endeavour of the Papiftsisto *d-
1 vanct Tradition : The Council of Trent Sef.4..
hath equalled it with the Scriptures, ai to the pious affcttion and
rivtrtacc wherewith they receive it. On pretence 01 this Tra-
dition they have added abundance of new Articles to the faith,
andaccufe U9as Hereticks for not receiving their Traditions:
And this is a principall d. fferer.ee betwixt us, that we take the
Scriptures to befufficienr, to acquaint us with the will of God,
as tlie Rule of faith and holy living : and they take it to be
but part of the word of God, and that the other part is in unwrit-
ten Tradition, which they equal with this ( as afore. ) For the
maintaining of Tradition it is that they write fo much to the dis-
honour of the holy Scr:p:ure , as you may find in Rti&yrorths
Dialogues, and Tho. Whites Defercc of thcm,and many others ;
fo like to the Arguments and Language of the Seekers and Infi-
dels, that we can fcarcdy know whom we hear when they fpeak
to us.

For thedifcovery of their defperate fraud in this point, and
the right confuting of them: 1 .You muft dift inguifti them out o f
their confufion : 2. You muft grant them all that is true and
juft, which we (hall as ftiffly defend as they : 3. You muft rejed
their errors and confute them : And 4. You may turn their own
principall weapon againft them, to the certain deftrudionof
their caufe.

Of all thefe briefly in courfe.

1 . For the firft two I have fpoke at large in the Preface to the
fecond part of the Saints Remand in the determination in the firft
part of my Book againft Infidelity. But breifly to touch fomeof
the raoft neceffary things here,i .We muft diftinguifti the Traditi-
on of the Scripsures,or the Scripture docTrine,fromtheTradition
of other do&rines, pretended to be the reft of the word of God.
2. We muft diftinguilh betwe< n a certain proved Tradition, and
that which is improved and uncertain,if not grofly feigned. 3 . We
muft diftinguilh between the Tradition of the whole Catholick
Chur cb,or the greater part, and the Tradition of the lefler more
corrupted fclfilhpari ( even the Homan part.) 4. We muft di-

flinguifli

A I\ey for Catholic h. 87

ftinguifh between a Tradition of neceflary do&rine or practice,
and the Tradition of mutable Orders. 5. And we muftdiftin-
guifh between Tradition by way of Teftimony, of Hiftory, or
by way of Teaching Miniftry,snd Tradition by way of Decifive
Judgements to the Uoiverfal Church : fuflfcr them not to jum-
ble all thefe tog.ther , if you would not be cheated in the
dark..

2. And then concerning Tradition.we grant all thefe follow-
ing Proportions, ( fo that it is not all Tradition that we deny.,)

1. We grant that the Holy Scriptures come down to us by
the certain Tradition of our fathers and Teachers ; and that what
the feeing and hearing of the Apoltles was to them that lived
with them, that Tradition and bcliefof certain Tradition is to
us, by reafonofour diftance from the time and place.- So that
though the Scripture bear its own evidence of a Divine anchor,
in the Image and fuperfcription of God upon it,yet we are behol *
den to Tradition for the Books themfelves, and for much of
our knowledge that thefe are the true writings of the Apoftles
an J Prophets, and all, and not depraved, &c>

2. We thankfully acknowledge that the Effentials of the
faith, ( and more ) hath been delivered even from the Apoftles
in other wayes or forms, beiides the Scriptures : as 1. In the
I'rofcjfidns of the Churches faith. 2. In the baptifmal Covenant
and figns ,and whole admini ft ration. 3. In the Sacrament of the
Lords Supper. 4. In Catechifms or C 'a tec hi zings. 5. In the
prayers and praijes of the Church. 6. In the hearts of all true
believers, where God hath written all the Efftntiaisof the Chri-
fltan faith and Law : So that we will not do as the Pa pi Us. per-
vciflydo: when Goddelivereth usthcChnftian Religion with
two hands, Scripture fcompleatly ) and ) Verbal Tradition, ( in
the efTentials ) they quarrel! with the one hand ( Scrip ure )
on pretence of defending the other : fo Will not we quirrell
with Tradition ( the other hand : ) but thankfully confefs a
Tradition of the lane Chriftianity by unwritten me^ns. which
is delivered more fully in the Scripture • and this Tradition is
in fome refped fubordrtate to Scripture, and in forne refpeft
co-ordinate, as the fpirits left hand as it were, to hold us out
the truth.

3 . We confefs that the Apoftles delivered the Gofpel by voice

as.

88 ^Ksy f or Catholicks.

as well as by writing, and that before they wrote it to the
Churches.

4. By this preaching we confefs there were Christians made,
that had the doctrine of Chrifl: in their hearts, and Churches ga-
thered that had his ordinances among them, before the Gofpel
was written.

5. And we confefs that the Converted were bound to
teach what they had received to their children, fervanti and
others.

6. And that there was a fetled Miniftry in many Churches
ordained to preach the Gofpel as they had received it from the
Apoftles before it was written.

7. And that the faid ordinances of Baptifm, Catechizing,Pro-
feftions, Eucharift, Prayer, Praife,e£r. were inftituted,and in ufe
before the Gofpell was written for the Churches.

8. And that when the Gofpel was written,as Tradition bringeth
it to us, fo Minifters are commiffioned to deliver both the Books,
and thedodrineofthis Book, as the Teachers of the Church,
and to preach it to thofe without, for their converfion.

9. And that Parents and Matters are bound to teach this do-
ctrine to their children and fervants •* yea if a Minifter or other
perfon were caft into the Indies or Jmerica without a Bible,
he muft teach the dodrine , though he reraembred not the
words.

1 o. We grant that to the great benefit of the Church, the wri-
ters of all ages have in fubferviency to Scrip-.ure delivered
down the Sacred Verities, and Hiftoriansthe matters of fad.

11. And that the unanimous Confent of all the Churches,ma-
nifefted in their conftant profeffions,and pradices,isa great con-
firmation to us.

12. And fo is the fuffcring of the Martyrs for the fame
truth.

1 3 . And the Declarations of fuch confent by Councils is alfo
a confirming Tradition.

14. And the Confeflions of Hereticks, Jews and other Tnfi-
dels , areProvidentiall and Hiftorical Traditions, for confuma-
tion.

i5«And we profefsthat if we had any Certain proof of a Tra-
dition from the Apoftles of any thing more then is written in

Scrip-

A t\ey for Qatholicks. 89

Scripture, we would receive ic ; All this we grant them for Tra-
dition.

3 . But in thefe points following we oppofe them. 1 . We take
the holy Scriptures as thcCompleat universal Rule or Law of
faith and Holy living , and we know of no Tradition that con-
tained another word of God ^ Nay we know there i$ none fuch
becaufe the Scripture is true, which aflerteth its own fufficiency.
Scrip tare, and unwritten Tradition are but two wayes of ac-
quainting the world with thtfame Chriftian doftrine ; and not
with divers parts of that Doclrine , (0 as that Tradition (hould
add to Scripture : yea contrarily it is but the fubftanceof great-
eft verities that are conveyed b\ unwritten Tradition: but that
and much more is contained in the Scripture,wbere the Cbriftian
do&rine is compleat-

2. The manner of delivery in a form of words, which no man
may alter, and info much fullnefs and perfpicuity, is much to
be preferred before the meer verbal delivery of the fame doclrine.
For r . The Memory of man is not fo ftrong as to retain as much
as the Bible doth contain , and preferveitfafefrom alterations
or Corruptions • Or ifone mm were of fo ftrong a memory.no
man can imagine that all or moft (hould be fo: Or ifone Gene-
ration had fuch wonderfull memories, we cannot imagine that all
their pofterity (hould have the like. If there were no ftatute
Books, Records, or Law-books in England y oiiT Laws would be
but forrilykept, and obeyed and executed.

2. If all the world had fuch miraculous memories, yet men are
apt to be negligent either in learning or keeeping of holy do-
ctrine ; All have not that zeal that (hould excite them to fuch
wonderfull diligence without which fuch a treafure could not be
prefer ved.

3 . When matter and fo much matter, is comroited to bare me-
mory without a form of unalterable words , new words may
make an alteration before men are aware.* The change of one
word fometimes doth make a whole difcourfe feem to have ano-
ther fenfe.

4. There are fo many carnal men in the world that love not
the ftri&nefs of that doftrine which they do profefs , and fo
many hereticks that would pervert the Holy Doctrine, that it
would purpofcly be altered by them if it could be done, andic

N might

9 o A Z\ey for Catholicks .

might much moreeafily be done , if it lay all upon mens memo-
ries ; For one party would Get their memory againft the others,
and ( *$Jt was about Etfter a publick matter of f;ct ) tradition
would be fet againlt tradition : efpecially when the far grea:er
part of the Chtjrch turn Hereticks, as in the Arrians daycs, then
Tradition would be moft at their keeping and interpretation ;
and if we had not then had the unalterable Scriptures, what
might they not have done ?

5. A whole Body of Doctrine kept only in Memory, will be
foon difjoynted and diflocate ; and if the matter were kept
fafe, yet the method, artd manner would be loft.

6. And there could not be fuch fatisfactory Evidence given to
another of the Integrity or Certainty of it, as when it is pre.
ferved in writing. We fhould all be diffident that the Laws of
England were corrupted, or that Lawyers might combine to do
it at their pleafure, if there were no Law Books or Records, but
all lay in their memories. If they were never fo faithfull, yet
they could not give us fuch evidence of it .

I do not think any man of common reafon can heartily believe,
that all the holy Truths of God, Hiftorical, Doctrinal, Practi-
cal, Prophetical, &c. could ( without a courfe of miracles, or
extraordinary means ) have been kept through all ages, as well
without writing, as with it.

7. And if writing be not neceflary, why have we fo many
Fathers, Hiftories, and Canons? And why do they fetch theirs
Tradition from thefe, and ridiculoofly call tbem unwritten ve-
rities? Are they unwritten, when they turn us to fo many vo-
lumes for them ? And if mans writing be neceffary for their
prefervation , me thinks men fhould thankfully acknowledge
that God hath taken the bell way in giving it us in his own un-
alterable phrafe:

3. If they do prove that fome matters of fad are made known
to us by Tradition that are not in the Scriprure, or- that any
Church Orders or Circumftancesof worfhip then ufed are fo
made known to us, ( which yet we wait for the proof of j it.
will not follow that any of thefe are therefore Divine Inttiruti-
ons, or univerfal Lawes for the unchangable obligation of the.
whole Church. If there be fome things Hiftorically related in
die Scripture, that were obligatory but for a feafon, and ordain •

A If\ey for Catholicks. p i

ed occafionally, and ceafed when the occafi on cea fed ('as the
Lovc-feafts, the Kifs of Love, the wafhing of feec, the abftaining
from things ftrangled and blood, the anointing the fick, the Pro-
phefyingsoneby one, mentioned i Ctfr.14.31. miraculous gifts
and thesr exercife, &c) then it will not follow, if they could
prove that the Apoftles fafted in the Lent, or ufed the fign of the
Crofs in Baptifrae or holy Ordinances, or confirmed with a Crofs
inChryfme, &c. that therefore they intended thefeas univerfal
Laws to the Church, though I fuppofe they will never prove that
they ufed the things thetnlelvc;.

4. We will never take the Popes Dccifion or bare word for a
Proof of Tradition : nor will we receive it from pretended Au-
thority, but from rational Evidence. It is not their faying, me
are the authorized keepers of Tradition, that (hall go with us for
proof.

5. And therefore it is not theTeftiraony of the Papifts alone,
( who are not only a lefTcr part of the Church, but a part thac
hath efpoufed a corrupt intereft againft the reft) that we (hall
take for certain proof of a Tradition: but we will prefer the
Teftinonieof the whole Cacholick Church before the Romifh
Church alone.

6. They that can produce the beft Records of Antiquity, or
rational proof of the Antiquity of the thing they plead for,,
though they be but a few Learned Antiquaries, may yet be of
more regard in the matter of Tradition then miilionsof the
vulgar, orunlearned men: fo that with us, univerfal Tradition
is preferred before the Tradition of the Romijhfttl, and Rational
pr»of of Antiquity is preferred before ignorant furmifes. But
where both thefe concur, both univerfal confent, and records or
other credible evidence of Antiquity, it ismoft valid.

And as for the Romifh Traditions which they take for the
other pirt of Gods word : 1. In all Reafon they rau ft produce
their fufficient proof that they came from the A poftles, before
we can receive them as Apoftolick Traditions. And when they
have done that, they muft prove that it was delivered by the
Apoftles as a perpetual univerfal do&rinc or Law for the whole
Church .• and when they have well proved both tbefe, we fliali
hearken further to them.

2. Either thefe Traditions have Evidence to prove them Apo-
N 2 ftolical,

pi d i\eyfor Catbolkks.

ftolical, or no Evidence. If none, how can the Pope know them ?
If they have Evidence, why may not we know it as well as the
Pope ? at Icaft, by the helps chat his charity doth vcuchfafe the
world.

3. If there hi any Proof of thefe Traditions, it is either fome
Antient Records or Monuments ; and then our Learned Anti-
quaries m?.y better know them then a multitude of the unlearn-
ed : Or it is the Pra&ice of the Church: And then 1. How
(hall we know how long that practice hath continued, without
rccourfeto the writings of the ancients? The reports of the
people is in many cafes very uncertain. 2. But it it may be
known without the fearch ofAntient Records,then we may know
it as well as they.

4. If the Pope and Clergy have been the keepers of it , have
they in all ages kept it to themfelves or declared it to the Church?
{ I mean to all in common ) If they have concealed it, 1. Then
it (ecms it belonged not to others. 2. Or elfe they were nnfaith-
full and unfit for the office. 3. And then how do fuccecding
Popes and Clergy know it ? If they divulged ir,;hen others know
it as well as they. We have had abundance of Preachers from
among the Papifts, that were once Papifts themfelves, as Lnthtr^
Jl>lelantthon^ZHinglitis£ahin, Beza y Peter Martyr, Bucer, &c.
and yet thefe knew not of your truly Apoltoltcal Traditions.

5. And it mars your credit with us, becaufe we are able to.
prove the beginning of fome of your traditions,or a time when
they had no being, fince the death of the Apoftles.

6. And alfothat we are able to prove the death and burial
tof many things that have gone long under the name of Tra-
ditions.

7. And when we find fohme an account from your felves
of the true Apoftolical Traditions: You are fo confounded be-
tween your Ecclefiafticall Decrees aud Traditions, and your
Apoftolical Traditions, that we defpair of learning from you
to know one from the other •• and of feeing under the hand of
his Holinefs and a General Council a Catalogue of the true
Apoftolical Traditions. And fure it feems to us fcarce fair
dealing that in one thoufand and five hundered years time, (if
indeed there have been Popes fo long ) the Church could never
have an enumeration and defcripdon of thefe Tuitions, with

tie

A f(ey for Catholicks. $> j

the proofs of them,, Had you told us which are Apoftolick
Traditions but as fully and plain!y,as the Scrip:ures which you
accufe of infuffieency and obfcurity,do deliver us their parr,
you had difcharged your pretended truft.

8. And it is in our eyes an abominable impiety , for you to
equal your Traditions with the holy Scripture, till you have
enumerated and proved them. And it makes us the more to
fufped your Traditions, when we perceive that they or their
Patron? have fuch an enmity to the Holy Scriptures, that they
ctanoc be rightly defended without cafUng fome reproach upon
the Scriptures, Bucthis we do not much wonder at : tor ic is
no new thing with the applauders of Tradition. We find the
eighth General Council at ConJ}antincple t Can. 3. decreeing, thac
\ the Image of C hrifl be adored with equal Honenr with the Holy
Scripture, ] B ut whether that be an Apoltolical Tradition , we
doubt.

9. And if General Councils themfelves, and that of your
own, fhould be for the Efficiency of Scripture; what then is
become of all your Traditions ? Search your own Binnius, pa^e
299. whether it part not as fouud doctrine at the Council
of Bafil ( m RagufiiOrat.) Sup. 6. £ that faith and all things.
necejfary to falvation , both matters of belief and matters of pra-
ctice , are founded in the literal fenfe ( of Scripture, ) and only
from that may argumentation betahen for the proving of thrfe things
that are matters of faith, or mctffarj to falvation ; and net from
thofe parages that are fjiok.cn by allegory , or other (pirhual fcnce~\
Sup. 7. \_ The Holy Scripture in the literal fenfe foundly and well
underflood , is the infallible and m r >ft fufficicnt Rule of faith ]
Is not here enough againft all other Traditional Articles of faith ?
A plain rnnn would think fo. Yea , but Binnius notcth thit he
rneaneth tbu explicitely or implicirely it is fo. Well / I confefs.
the beft of you are flippery enough : but let us grant this ;
( for indeed l;e foexplaineth himfelf afterward : yet thats no-
thing for Tradition. He there maintained] that Scripture is the
Rule of faith ( not partofthe Rule) [_ For ffaihhcj v.'hn
the intellect hapneth to err, as in heretickj, its ntcrjfary that there
be Jome Rule, by the deviation or conformity to which thcintr 1 11
may perceive that it doth or doth rot err. Fife it would be fill /».
doubt and ftufiuatc - ■ - ■- it appeareth that no hnm.inefci-

N 3 cr.ee

94 A K y ey for Catholic ks.

ence is the Rule of faith. Ic remaincth therefore that the Holy Scrip-
ture is this Rule of faith. This U the Rale, John 20. wkerr be
fai:h, thefe things are written that you might beliive, that fefus
is the fort of God , and believing m ght have life in bis name.
And 2 Pet. 2. Ton have a more fare word of prophecy to which
ye do well that ye attend as to a light , &c. And Rom. I?.
pyhatfoever things -were written , were written for our learn'

ing, dec. And its plain that the forefaid authorities are of

holy Scripture \ and fpeak^of the holy Scripture, &c. The fecond
part alfo is plain, becaufe if the ho'y Scripture were not a fuffi-
eient Rule of faith, it VfGuld fallow that the Holy Ghofl bad in-
ffifficiently delivered it, reho is the author of it : which is by no
means to be thought of Gcd whoje worlds are all perfetl. More-
over if the Holy Scripture were wanting in any things that are
r.ecejfary to falvation, then tbofe things that are wanting might
Ian] ally and defervedly be fuper added from fame thing el/e ( ali-
unde ) or if any thing ftere Superfluous, be diminijhed. But this
ps forbidden, Rev. 22. From whence its plain that in Scripture
there is nothing defeSlive, and nothing fuper fiuous , which it agree-
able to its author , the Holy Ghofi, to wbofe Omnipotemy it agree-
etb that nothing deminntely ; to his wifdom that nothing fuper-
fluoufly ; ard to his Goodnefs that in a congruous or der \ be provide for
the Neceffity of our falvation, Prov. 30. 5, 6. The word of God
u a fiery buchjer to them that hope in him: Add then not to his words
lefl he reprove thee, and thou be found alyar. ] How like you all
this in a Popifti General Council ? and in an Oration againft the
Sacrament in both kinds.

Well / but perhaps the diftin&ion unfaith all again ? No
fuch matter; you fhallhearit truly recited. He proceeds thus
[_ But for the further declaration of this Rule at to that part , it
muft be known, that the fufficiency of any dctlrine is neceffarily
to be underflood two wayes j one way Explicitly, another fray Im-
plicit ely. And this is true in every Dotlrine or fcience , becaufe
no declrine was tverfo fuffciently delivered, that all the Concluft-
ens contained m its principles , were delivered and expreffed expli-
cit ely and in the proper terms : andfo it is in our purpofe : becaufe
there is nothing that any way or in any manner ( N. B. ) pertain^
etb to f« ith aid falvation , which is not moft fufficiently contained
in the hdj Scripture explicitly or implicite/r. Hence faith

Auilin

A IQy for Qatholicks. 9 c

Aultin £ every truth is contained in the Scriptures, latent or pa-
tent, as in other fciencet Speculative, or Aloral and Civil \ the
(fondufions and determinations are contained in their principles, tic.

and the deduction is by way of inference or determination « ^

This is the plain Proteftant Do&rine. There is nothing any way
neceflary to faith or falvation, but what is contained in the
Scriptures, either exprefly, or as the Conclufion in the premifes.
Good (till 1 we defire no more. Let holy Reafon then difcern the
Conclufion in the premifes, and let us not be fern for it to the
Authority of Rome ; nay fentfor fome thing elfe, that is no Con-
clufion deducible from any Scripture principles : we grant Tra-
dition or Church practices are very ufeful for our berter under-
ftanding of fome Scriptures. But what is this to another Tradi-
tional word of God ( Prove your Traditions but by inference
from Scripture, and we will receive them.

Yet let us hear this Orator further clearing his mind [Adding
U a Dotlrine may be under flood four wayes. I . By way of explica-
tion or declaration. 2. Byway of fupply. 3. By -way of amplia-
tion, 4. 'By way of deftrutlion, or contrary. The fir ft -way is necef
far j in every fcience and doctrine, and fpeciaUy in Holy Scripture •
not for it f elf which is mo ft fujficieit , andmsfl cleare in it felf
but for us : ( This we all yield ) The fecond way is nccejfjiry to
fciences dimir.utely and inefficiently deliver edby their author s , for
their fupplement : fo Ariftotle is fupplcmented by Albertus Magnus,
&c. The third way, fpecially if it be not exceffive^ is tolerable to

the t* ell being, though it be not necejfary. The fourth way -af-

fertwely is to he n jetted as Poyfon—- Thus are the authorities to
be underftood, that forbid to add to t er dimini/h from the Scripture,.
Dw a UC.|l2,3 2.

Well! by this time you may fee, that when fuch do&rine as
this for Scripture fufficiency and perfection as the Rule of faith
and life, admitting no addition as neceffiry but explication, nor
any other as tolerable, but moderate ampliation (which indeed
isthefame,^ I fay, when this doctrine pall fo lately in aPopifh
General Council, you may feethatthe very Djdrine of Tradi-
tions equaled with Scripture, or being another word of G d,
necefTary to faith and falvation, containing what is warning in
Scripture, is but lately fprung up in the world. And fure the
Traditions themfelves be not old then, when the conceit of them
came buc lately into the world.

4,Wcil:.

-/ I\cy for C'Uholicks.

4 Well ; I have done the three firft part? of this task : but the
chief is yet befend, whehisto fhe-.v i How lictle the Papifls
gee by iheir Argument from Tradition. 2. And how much
tl'.cy lofe by it : even all their caufe.

1. Two things they very much plead Tradition for .-the one
is their private dodrines and practices, in which they difagree
from ocherChriftians : and here they Iofe their labour with the
jud cious. 1. Because they give us no fuffieent proof that
their Tradition is Apoftolical. 2. Became the difTent of other
Churches (lie weth that it is r.ot univerfal : with other Reafons
before mentioned.

2. The other Caufe which they plead Tradition for, is the
Do&rine of ChrHttanity it fc!f. And this they doindefignto
lead men to the Church of Rome \ asif wemuit beno ChriOans,
unlefs weareChriitians upon the credit of the Pope, and his
Subjeds. And here I ©fTer to their Confederation thefe two
thing?, ro fhew them the vanity of their arguing.

I. We donotftriveagainftyou in producing any Tradition
or Teflimony of Antiquity for the Scripture, or for Scripture
Do$rme .- we make as much advantage of fuch juft Tradition as
you. What do fuch men as white ,Vane^ Creffy, &c. think of,
when they argue fo eagerly for the advantage of Tradition to
prove the Scripture and Chris! isn faith ? Is this any thing againft
us ? Nothing at all. We accept our Religion from both the
hands of Providence that bring it us ^ Scripture and Tradition:
we abhor the contempt which thefe partial Difputers caft upon
Scripture i but we are not therefore fo partial our felves as to
refufeany collateral or fubordinatc help for our faith. The more
Testimonies, the better. The belt of us have need of all the ad-
vantages for our faith that we can get. When they have extol-
led the Certainty of Tradition to thehigheft, we gladly joyn
with them, and accept of any certain Tradition of the mind of
God. Andladvifeallthat would prove themfelves wife defend-
ers of the faith , to take heed of rejecting Arguments from
Providences, or any necefTary Teftiroony of man, efpecialiy
concerning matter of fad, or of rejecting true Church Hifto-
ry, becaufe the Papifts overvalue it under the name of Tradition,
left fuch prove guilty of the like partiality and injurioufnefs to
the truth as the Papifls are. And whereas the Papifts imagine,

that

A K^y for Catbolich . $7

that this mutt lead us to their Church for Tradition, I anfwer
that in ray next observation, which is,

2. We go beyond the Papifts in arguing for juft Tradition of
the Chnftian faith, and we make far greater advantage of it then
theycando. For i. They argue but from Authoritative Deri-
fion by the Pope, under the name o/ Ci.un.n- iradition ('except-
ing rhe French pi i iy ) whereas we argue from true Hiftory and
certain Antiquity, and prove what we fay.

Where note J. That their Tradition is indeed no Tradition:
for if it mull betaken upon the credit of a man as fuppofrd In-
fallible by fupernatural ( if not miraculous J endowment, tnb
is not Tradicionbut Pophefie. And if they prove the man to
be fuch a man, its all one to the Church whether he fay that
£ This was the dpjft'es dcclrine, or, This I deliver mj ftlf to jou
fromGed.] For if he were fo qualified, le had the power and
credit of a prophet or Apollle himfelf. Ani therefore they rauft
prove the Pope to be a Prophet, before their kind of Tradition
can get credit : and when they have done that, there is no need
of it : this their honcft Dr. H-Jden was ware of, upon which he
huh fo hindfomely canvafTed them.

2. No:e alfo that fuch ;is Dr. Holdcn, Crejfy y Vane, white and
other of the French way chat plead for Tradition, mean a quite
oiher th ngchen the Jefuited Italian Papift meanes • and while
they plead for univerlal Tradition, they corns nearer to the Pro-
te'lants, then to their brethren, if they did not contradict them-
fehe?, when they have Jone, by making meer Romifh Tradition
to be miverfat.

3. Note alfo, that when Paplfts fpeak of Tradition confufed-
ly, they give us jufrreafontocill them to Define their Tradi-
tion, and tell us what they mean by it, before we difputc with
them upon an ambiguous word ; feeing they are fo divided
among themfelves, that one party undei Hands one thing by it,
and another another thing \ which we mud not fuffer thefe jug-
lers to jumble together and confound.

2. Another advantage in which we go beyond the Papifts for
Tradition, is, that as we argue not from the meer pretended fu-
pernatural I n fa 11 bility or Authority of any, as they do, but
from rational Evidence of true Antiquity •, fo we argue not
from a fttttr pjrtj as they do, but from the Vnivtrfal Church :

O As

98 A Key for Catbolicks.

As far as the whole Church of Chrift is of larger extent and
greater credit then the Popifh party, fo far is our Tradition more
Credib'ethen theirs. And thitisefpecially in three things.

1 . The Papifts are fewer by far then the reft of the Chnftians
intheu;nriH a nA rhe teftimony of many, yea of ail, is more
then of apart. 2. The Papifts above other parties have efpoufed
an intereft that leads them to pretend and corrupt Tradition, and
bend all things to that intereft of their own, that they may Lordt
1! over all the world : But the whole Church can have no fuch
Intereft and Partiality. 3. And the Papifts are but one fide ;
and he that will judge rightly, muft hear the other fide^fpeak
coo. but the Tradition that we make ufe of, is from all fides
concurring ; yea Papifts themfelves in many points.

Yea our Tradition reacheth further then the Univerfa! Church :
for we take in all rational Evidence : even of Jews, Heathens,
and Hereticks, and Perfecutors, that bear witnefs to the matters
of fad, and what was the dodrine and practice of the Ch:ifti-
ans in their times, and what Books they made the ground of
their faith : fothat as trueUniverfal impartial naturally- or- rati-
onally-infallible Hiftory or Teftimony.differeth from a private,
pretended-prophetical afTertion, or from the Teftimony of ore
party only • fo doth our Tradition cxcell both the forts of Po-
pifh Tradition, both that of the Papal, and that of the Coiir-
cill party. And now judge who may better boaft of or extol
Tradition, they or we ; and to what purpofe,£Wj/)\ White, and
fuch men do bring their difcourfes of Tradition.

2. But yet we have not fo done with them, till Tradition
have given them their mortal ftroak. You appeal to Tradition,
to Tradition you (hall go. But what Tradition mean you? The
Tradition of tbc Catholick Church ? And where is this to be
found and known? but in the profeflion and practice of the
Church, and in the Records of the Church. Wvll then / of
both thefe let us enquire.

The firft and great Q ueftion between you and us, is, Whether
the Pope be the Head and Soveraign Ruler of the -whole Catlolicl^
Church: and then whether the Catholic!^ Church and the Reman
Are of equal extent ? What faith Tradition to this ?

i; Let us enquire of the pre/em Church: and there we have
fcbeprofeffion and pradice of all the Greek Church -, the Sy-
rians., ,

A %ey jor Qatbolicks. y p

rians, the Mofcovites , the Georgians, and all others of the
Greek Religion difperfed throughout the Turks Dominions
with the Jacobites, Armenians, Egyptians, Abaflines, with alf
other Churches in Europe, &c. that difclaim the Headfhip of
the Roman Pope ; all thefe do with one mouth proclaim that the
Church of Rome is not, and ought not to be the Miftrifsof the
world, or of all other Churches, but that the Pope for laying
fuch a claim is an ufurper, if not the AntiChrift. This is the
Tradition of the Greeks ; this is the Tradition of the Abafsines :
the far greateft pare of the Church on eirth agree in this. Mark
then what is become of the Roman Soveraignty, by the verdi<Jfc
of Tradition; even from the vote of the greateft part of the
Church. Rome hath no right to its pretended Soveraignty. Baby-
hn is fain by the judgement of Tradition.

If you Inv? the faces agsin to fay that all thefe are Hereticks
or Schifraatkks, and therefore have no vote, weanfwer. If a
minor party, and that fo partial and corrupt, fecking Dominion
over the reft , may ftep into the Tribunal, acd pafs fentence
ag.iinft the Catholick Church, or the greateft part of it, blame
not others, if on far better grounds they do fo by that part. And
for fhame do not any more hereafter ufe any fuch felf-condemn-
ing words, as to ask any Se&, \_ How dare you condemn the fa-
tholick^ £hu>-ch ? D)jou thinly all the Church is forfaken butyw,
&c?] Andletusask you, as you teach your followers to ask us,
£ If we rnafl turn f rem the Vniverfal Church to any Sell, why
rather to yours then another ? why not as well to the Anabaptifls
or other party- as to the Fapifts ? ]

But your common faying is, that the Greekj y Proteftants, And
nil the reft were once of your Church t and departing from itjheycan
have no Tradition but ysurs , for their fpring is with jeu. To
which we anfwer. i. The vanity of this your fidion (hall by
and by be snfwered by it felf. 2 . You fay fo,and they fay other- 1
wife : why (hould we believe you that are a fmaller, partial and
corrupted part? 3. Well then let us go to former ages, fee-
ing it is not the prefent Church whofe voice you will regird
( only by the way, I pray forget nor, 1 . That you do ill then to
call us ftill to the Judgement of the prefent Church, and dare
notftand to it. 2. And that you do ill to pcrfwade men that
the greater part of the Church cannot err, if you fentence the

O 2 greater

i oo A L<\ey for Catholicks .

greater pare as Schifmaticks or Revolt ers. ) But how fhall we
knowthe way and mind of the ages/v»y? ? If by the prefent age,
then the greater part giveth us in their fence againft you. If by the
Records of thofe times, we are content to hear the TefHmony of
thefe. And firft when we look into the Antierits thcmfelves, v.e
find them generally againft you ^ and we find in that which is
antiquity indeed,no footfteps of your ufurped Sovereignty, but
a contrary frame of Government, and a confenc of antiqiricy
againft it. 2. When we look into later Hiftory we find, how
by the advantage of Romei temporal greatnefs and the Emperors
refidence there your greatnefs begun, and preparation was made
to your ufurpation, and how the tranflation of rhe imperial
Seat to Confiantinople made them your Competitors, yea to be-
gin in the claim of an univerfal Headlhip j and we find how ic
being once made a queftion, you got it by a murdering Emperor
refolved on your fide for his own advantage. We find that ic
was long, even till Hildebrands dayes, before you could get any
great poffefii on, for ail this fentence. Ic would but be tedious
here to recite our Hiftorical Evidence : we refer youto.what is
done already by Go/daft us and Bijhop Uftier de flatu & fuccefs.
Ecclefiar. and in his Anfwer to the Jefuits Challenge and in his
Difcourfe of the Antient Religion of Ireland, &c. fpecially by
Blonde I in his French Treatife of Primacy, and Dr. Field, and
many others that have already given you the teftimony of Anti-
quity. More then you can give a reafonable anfwer to, I have
produced in my Book called the fafe Religion. In plain Englifh,
inftead of Apojlolical Tradition for jour Soveraigntj ; we find
that eight hundred years after the dayes of Chrift, you had not
neer fo much of the Catholick Church in your fubjefiion, as
you have now; that at four hundred, or five hundred, if not till
Jix hundred years after Chrift you had no known part of rhe
world that acknowledged your univerfal Sovereignty •, but only
the Latinc Weftcrn Church fubmitted to the Pope as their Patri-
arch, and the Patriarch prima fedis , the firft in order among
the Patriarchs t and that before the dayes of Conftantine and the
Nicene Council, he was but a Eifhop of the ricbeftandmoft
numerous Church of Chrift ians .- and we fee no proof that of an
hundred years after Chrift he* was any more then the chief Pres-
byter of a particular Church.

A I\ey for £atbolicks . i o i

If all this will not ferve) we have National Evidences beyond
all exception, that the Ethiopian Churches of Habajfia, the In-
dians , Perfians, &c. were never your fubje&s to this day. Thai
England, Sc otland, and Ire land here in your Weftern Circuits,
were not only long from under you, but refitted you, maintain-
ing the Council of Calcedon againft you, and joyning with the
Eaftern Churches againft you, about Eafter day, &c. And that
the Eaftern Churches and many great Nations, (as 7 'endue , Nw
bia,&c.) that now are revolted, were never your fubje&s, and
fome of them had little to do with you .

And yet if all this will not ferre, wchaveyour own Confe/H-
ons. I hive elfewhere mentioned fome : Canus Lac. Tbeol. lib.6.
cap. -J. fol.zoi. frith [ Not cnlj the Greekj, but almofr all the rcjl
of the JSiJbops of the whole world, have vehemently fcught to dcflroj
the Priviledge of the Church of Rome : and indeed they had on
their pde t both the Arms of Emperors, and the greater number of
Churches : and jet they could never prevail to abrogate the Power
of the one Pope of Rome"] Mark here whether the Carhol-ck
Church was then your fubje&s, when the greater number of
Churches, and moft of the Biftiops of the whole world, as well
as the Greeks were againft you, and vehemently fought againft
your pretended priviledges.

Rainerius ( fuppofed ) contra Waldenfes Catal.in Biblisthecs
TatrumfTom.^. pag.lll- kith [ The Churches of the Armenians,
and Ethiopians, and Indians* and the reft which the Apoflles con-
verted, are not under the Church of Rome. ~] Read and blufh , and
call Baronius a parafite. What would you have truer or plainer ?
And what Controverfie can there be, where fo many Nations
thcrafelves are witnefles againft you ? And you may conjecture
at the numbers of thofe Churches by what a Legate of the Popes
that lived among them, faith of one Corner or them, Jacob, a
Vitriaco Hijlor. Orient, cap.jj. that the Churches in the Eafter ly
parts of Afia alone exceeded in multitude the Chriflians both cf the
Greelejtnd Latine Churches ] Alas, how little a thing then wi5
the Roman Catholick Church !

If all this were not enough ,the Tradition of your own Ci-
tholick Church is ready to deftroy the Papacy utterly. For that
a General Council is above the Pope, and may judge him and a
him % dud that is de fide , and that itt Hertjie to dtny it } and th.it

O 3 All

i o i A Key for Catholicks.

all this is fo Jure thAt ne unquam aliquis peritorutR dubitavic ,
no wife man ever doubted of it , all this is the judgement of the
General Council of Ba/il, with whom that of Cenftance doth
agree; And whether thefe Councils were confirmed or not,
they confefj them lawfully called and owned, and extraordina-
ry full : and fo they were their Catholick Church Reprefenta-
tive^ and fo the Popes Soveraignty over the Council is gone
by Tradition : but thats not the worft. For, if a free General
Council ihould be called , all the Churches in the world moft
be equally there reprefented •• And if they were fo, then down
went the ufnrped Head-fhip of the Pope : For we are fure
already that moft of the Churches in trie world are againft it :
and therefore in Council they would have the Major vote. And
thus by the concefiion of the Roman Reprefentative Catholick
Church the Pope is gone by Tradition. So that by that time they
have well considered of the matter,me thinks they fhould be lefs
zealous for Tradit.on.

Cha p. xxr.

Deleft. 12. A Nother of the Roman frauds is this : They
jT\ perftvade men that the Greeks, the Troteflants y
and all other Churches, were once under their Papal 'foveraignty y and
have feparated t hem fe Ives without any juft caufe : and therefore
we are all fthif matters ; and t her eforef ore have no vote in general

Councils, &C. ■

A few words may fcrve to (hew the vanity of this accufationJ
i . Abundance of the Churches were fo ftrange to you,that they
had not any notable communion with you. 2. The Greek
Churches withdrew from your Communion , but not from
your fubjeftion. If any of the Patriarcks or Emperours of
Cowftantinople did for carnal ends at laft fubmit to you , it was
•not ttll lateiy , nor was it the aft of the Churches, nor owned ,
noroflongcontinuacce. So that it was your Communion and
not your fubje&ion that they withdrew from.

2. And as for us of the Wellern parts, we anfwer you, 1 .We
that are now living, our Fathers , or our Grand-fathers, were
not of your Church: and therefore we never did withdraw.

2. There

A h\?y for Catbolicks. 10?

2. There were Churches in England before the Roman Pow-
er was here owned : And therefore if it was a fin to chance ,
the firfl change was tbc (in , when they fubj'e&ed themfelves to'
you j and not the later, in which they returned to their ancient
ftate.

3. And for the Germanes or Engliflior whoever did relin-
qmih yuu , thc y k« : , c „ t roo( j rca f on f or j r> as f or [he relinquifh-
ing of any other iin. If they did by the unhappinefs of ill
education or delufion , fubroit to the ufurped Soveraignty of
the Pope they had no reafon to continue in iuchan error. Re-
pentance is not a Vice, when the thing Repented of is a vice.
Juftifie therefore yourufurpation, or elfe ii is in vain to be an-
gry with us for not adhering to the ufurper, and the many
corruptions that he broughc mto the Church.

Chap. XXII.
Detecl.

f. 13. A Nother deceit that they minige w.t, ae
-ZjL confidence, is this; fay they, If the C% ,
of 'Rom; be th; true Chxrcb: then jours is not the true Chtt-ch ,
and then you are Shifmstickj in feparatingfrom it. But the Church
of Rome is the true Church ; For you will confefs it was once a
true Church : when Paul wrote the Epiftle to the Romans •' anX
if it etafed to be a true Church , tell us when it ccafed, if jou
can : If it cea-fed to be a true Church , it * as either bj he-
re (ie , or Schifm or Apofiacj : but by none of thefe : there-
fore t &c.

A man would think that children and women (hould fee the
palpable fallacy of this Argument ; and yet I hear of few that
the learned Pa pifts make more ufe of. But to Uy open the
fhameof it in brief 1 anfwer 1. The deceit lieth in theambiguity
of thewordQcWr/;.]Asto our prelent purpole, obfervethic
it hath thefe ieveral ftgnifications. t. It is lakea oft in icri-
pture for one particular Chwch , ajfociatedfor prrffna! c-mmun -
onin GodsWorfhip. And thus there were many Churches in a
Countrcy, as fueled, Galat ia, &c. 2. It is taken by Hccieh.-.uV
cal writers often for an Affociatten of many of thefe Churchu for
Communion by their Pafiors - t fuch as were Diocelau, Provincial, .

Nation^

104 A K e > f cr Catholicks.

National Churches • whereof mofl: were then ruled by AfTero-
blies, where a B. (hop, Archb.fhcp , Metropolitan or Patriarck
( as they called them; did prehde. 3. It is taken oft in Scrip-
ture for the Body of Chnjf, the bolj Catholic^ or Vniverfal
Church containing all true Believers as myfiical , or all Profef-
for j of true fait has vifible. 4. 1 1 is taken by the P<j. pills oft for
one particular Church which is the Miftris or Ruler of *U "hr
Churches.

And now I come to apply thefe in anfwer to the argument.
1. If the Queftion be of a true particular Church , we granc
you that toe Church of Rome was a true and noble Church ,
in the daies of Paul and long after •, and thus Paul owneth ic
in his Epillle as a true Church. And tothequeftion when it
ceafed to be a true Church: I anfwer, 1. What matter is it to
us whether it be reafoned or,nor any more then whether Corinth,
EphefuJ, Colof, Th<§al~ ica * or Jerufaltm be true Churches
or ceafed? Inr^ i,t y we regard them all : but othcrwife what
is it tothf ^'thor falvation of the world,whetheri?o«7f or any
one r Fcne ^ c De vet a true Church, or be ceafed? I know rot
v ,«i whether there be sny Church at Colofs or Philippi,or(ome
other places that had then true Churches: And doth it there-
fore follow that I am not a rme believer ?what would you fay
rofbch a fellow that fhould argue thus concerning other Chur-
ches , as thefe men do of Rome} and fay, e. g. [_ If Philippic
be a true (fhuch f then England are no true Churches , Jf it be
ttct, wken did it ceafe to be a true Church}^ Would you not an-
fwer him, [ What u it to me whether Philippi be a true Church or
not ? Aiay not we and they be both true Churches ? How prove you
that ? And whether it be ceafed or not ceafed^ doth no whit concern
my faith or f/i/vation , further then as my charity is to be exer-
ciftd towards them ~] So fay we of Rome; It was a true pirti-
cular Church in the Apoftles dayes. And if it be (till a true Church
what hinders but we may be (0 to } But whether it be fo or nor,
is little to me. It concerneth not my faith or Salvation to know
whether there beanyfuch place as Rome on earth , or whether
it wereconfumed long ago. If a man were fofimple as to be-
lieve a report that Rome was deftroyed by Charts of Bourbon,
and never inhabited, or had a Pope fince, he were but fucha
Heretickas VoytZackarj and Biflnp Boniface made of Virgi*

bus*

A t\ey for Qatbolicks. i o 5

Httsfor holding there be Antipodes ( chough further from the
South. )

2. And if you take the word Q Church ~] in the fecond fence,
for aDioeefanor Patriarchiall Clwrch, or AfTbciation of Chur-
ches ; fuppofing fuch forms proved warrantable,the famcanfwer
lerveth as to the fir ft.

3. But ( to come to the true fUte of our Controvcrfie )
If by [_a true Church ~] you mean either of the two laft , thac
is , 1 .The whole XJniverfal Church : O* 2. A Miftris Church
tbatmuft Rule all the reft, it was never fuch a true Church in
Pauls dayes.

And therefore here we turn this argument of the Papifts
againft themielves. If the Church sf Rome were neither the
ft hole Catholic^ Church , tor the Aiiflris of all other Churches
■when Paul wrote his Epiflle to :bem,tbsn it is not Jo now, nor ought
to be fo Accounted. But the forme is paved? i. That the Church of
Borne was not the whole fatholickjChurcb then,no man thati well
in his wits on doubt, that reads what a Church there was ac
JemfaUm, what a Church at Sphefus, and Philadelphia ,Smjrnx 9
Tbyatira^Laodicea, Ccrivtb, and abundance more. Prove thac
all or any or thefe were parts of the Church of Rome if you can.
2. Where dothPaul once nsme them either the CatholichjChnrch^
or the UWiftris er Ruler of all Churches .' or give the leaft hint
of any fuch thing? or mention any Pope among them whom
the whole world was to take to be their Soveraign Head ? Is it
not an incredible thing that Paul ( and all the ApoftlesJ would
forget to make any mention of this priviledge,or teach them how
to ufeir, or teach other Churches their duty in obeying the
Church of Rome, if indeed they had been made tbeMiftris Church?
Men that can believe what they lift.may fay what they lift. But
for my part I will never think fo hardly of Paul and all theApo-
fties,as to accufe them offo great oblivion or negligence. And
therefore I conclude, Rome was neither the Univerfal Church,nor
the Miftris Church then (nor many an age after ) and therefore
it is not fotobe accounted now. So that you fee how eafily
this filly Argument (hews its (haroe.

Buc ( though it concern not our main queftion) I (hall tell
t!. cm further, that the Matter of the Roman Church muft be
dtltmguiftied from it! New Political Form, For the Matter,

P fa

i o 6 A l$ey for Catholicks .

fo many of its members is are trut Chriftians , are part of the.
C at holicl^ Church of Chrift , though noc the wW<: And for<
the/orm, I. There is the form of its fttitrall parts , and the firm
ef the whole. The form oftmy parts of the Roman Church
that are Congregations or particular Churches of true Chrifli-
ant, may maKe thofe parts true Churches : that is , there may
be many a true Parifh Church that yet live under the Par-all
Yoak. But as to the Political! form of their Roman Cathul c\
Church , as it u a Body Headed by one c Iain-sing an Vmv.erf/tU
Monarchy fo the form is falfe and Antichnftian, and therefore
the Church as Papall 7 muft be denominated from this form ; i
can be no better.

And this is our true anfwer to the que{\\on,vhcthcr the Church
if Rome be a true Church ? There are I doubt not among them
many athoufand true members of the Cat he Ikk, Church , and
there may be true particular Churches among them, having u ue
Paftors and Chriftian people joyned for Gods worfhip (tLour/h
I doubt there is but few of them but do fearfully pollute it :
and I am confident that falvation is much more rare and difficult
with them,then it is with the Reformed CathoIicks;yet that many
among them are true Chriftians and favedj am fully perfwaded,
efpecially when I have read fuch writings as Gerfens, Guil.Pari-
ften/is, Ferus, Kempus,&c.) And I think the better of BtlUr-
mine himfelf for faying of Kempis de imitatione Chrifli £ Ego
certe ab adolefcemia & ufq-, in feneclam hoc opufculum fitpilfime
vclvi-, &revelvi,& fempermihi novum apparuit, cy- nunc etiam
mirifice cordi meo fafit. Beilarm. deScriptsr. Eccl.pag. 298.]

But the Pope as a pretended Vnherfal Monarch is a falfe l
Bead, and confequently their Papall Church, as fuch, is a falfe
Antichriftian Church, and no true Church of Jefus Chnft.

And ( by the way ) I conceive you arc thus to underfhnd a
claufe in a late oath of Abjuration drawn up by the laft Parlia-
ment to be offered to the Papifts, vi*. that Q the Church o/Rome
is mt the true Church ]] that is, 1 . Not the whole Catholic^
Church, butpartofit, as they are Chriftians. 2. Nor atrue,
Church at all as P^pal, and fo formally as the Not? komiji*
Church, But all this is little to our main Qucftion,.

€ tf A P{

A I\ey for Catholic ks . i 07

Chap. XXII J.

Detect. 14. A Mother great Endeavour of the Papifts is, t$
J.jL make me* believe that they only have a fix-
ednefs, unity, confjfency and fetlednefs in Religion : but live are
fill at uncertainty and to fee k., incoherent , not tyed together bj
any certain bond , but fill upon diviftons , and upon change :
And they inHancethus {_ A while ago jou were Lpifcopal, and
then Presbyterian , and now you arc nothing , but every one goes
hu own way % . Awhile ago you wor flipped God in one manner, in
Baptifmg, Marrying, Burying^ Common Prayer, the Lords Sup-
per ; and now you have all new. Where u the Church of Eng-
land noft I fome of jou are for one Government , and fome for
another ; the Lutherans have fuperir.tendents , the (falviniftj
arc Presbyter ans : And what names of reproach do the Epifcopal
give the Presbyterians ? and the Presbyterians take them to be An-
tichrijiian. Some of you are Arminians • fome Calvinifts ; fome
fay Chrtfl dyed for all, and fome fay %o ; fome are for fuflificatien
only by thrifts Pafftve Righteoufnefs , and fome alfo by hi*
Active; with other fuch differences even in thefe fundamental^
points. 2

1 repeat their words Juft as I have heard they make ufe of
them with the people, and now I (hall open the deceit of them in
particular Anfwers to each part.

And 1. For the matter of unity, I have fpokenof it before,
and dare leave it to all the world that are judicious, whether
the Papilrs or we are more unanimous, or more divided. Only
tothelnftancesof dividon, Khali fpeak further now. i.For
the matter of Church Government, we are all agreed in the
fubllanceofit ( except a verv few ftraglers • ) As concerning tbe
duty of Penitence, Confeffion, Reftitution, Contrition, ami
of the excommunicating theobtlinste, and Abfolvingthe pe-
nitent, ct-c. All this we agree is the duty of the Presbyters; and we
agree that thefePresbyters may have a Prefident.only fome think
that the Prefidenr is ejufdemordinis,ot the fame order, differing
but in dcgree,and bath no power ;«>•? divin« y but whit the Pref-
by ten bave,buc only ther xercife is refrained as to the Presby-

P z ters.

io8 A$\$y for Catbolicks.

ters,bywr«i but others think chat the Prefident is a Bifhop
eminently of another order, having not only the exercife, but
the power above the Presbyters. And is this difference fo
great abufinefs ? And do not thefe cheaters know,that if for
this they would reproach us, they mud do fo by themfelves?
Know they not that among their own Schoolmen there is the
fame difference , or in moft points the fame ? And know th-v
not that if difference! in Ceremonies or Modes fhould unchan h
us, or difgrace us, it would fall as foul on the whole Catholick
Cburch,and that in the very primitive times?Did they never read
of the difference between the Afian and the Roman Churches ,
about the celebration of Eafterd&y , and how Polycrates and
the reft did plead Tradition againft the Church of Romes Tradi-
tion j and how Irctuttu did reprehend the Bifhop of Rome for his
uncharitable cenfure of «the Churches for fo fmall a difference ?
And how Polycarpanddnicetus Bifhop of Rome could not agree,
as building upon contrary Traditions ; but yet maintained Chri-
ftian peace •, as Enfebius out of Irenam his Epiftle to Vitlor
telsus,/^. Hift.Eccl.cap. 26. And the Englifli and Irifti
Churches long after that adhered to the Afian way ; even after
the Councill of Nice had ended thecontroverfie on the Roman
fide. And who knows not how many more controverfies greater
then thefe of ours have been among the Churches of Chrift ,
without their unchurching or dfparagement to Religion.

And for the Doctrinal Controverfies mentioned, moft of
them lie more in words then in fence, and all of them arc far
from the foundation , though they be about Chrift, who is the
Foundation. If one Of your pidure-drawersmiftake the comple-
xion of Chrift, or if one fhould fay he was not buried in a fheet,
thefe are errours about Chrift that is the foundation, and yet
far from the foundation. Thofe of us that fay Chrift djed fir
alj t and thofe that fay he dyed not for all , do agree as your
School-men do, that he dyed for all, as to the fufficiency of his
death and price: but he dyed not for all as to the ahluall rfici-
ency of pardon and falv at ion : Is not this your do&rine r and is
not this ours? and are not you as much difagreed about it as
we ? whatclfe meant the late decifion againft thejanfenifts ?
and what meaneth the prefent perfecution of them in France}
And yet have you the faces to make this a reproach of us? And for

the

A f\ey for Catholkks. 109

the right eoftfnefs ofCbrift y we are commonly agreed that it is both
bis Obedience and Paflion that we are juftified and faved by :
though we are cot all of r. mind about the reafon of their fe-
veral intcrefts ; which difference is fo far from unchriftening us,
that it makes no considerable odds among our felves, who arc
cenforioos enough in cafes of difference.

And for different forms of worfhip, furethefemen do wil-
fully forget what a number of Offices and Mafs books have
been among themfelves and other Churches? and whac a num-
ber of Letanics or Liturgies of fevcral ages and Churches they
have given us in the Bibltotheca Patrnm t but more of this anon.
2. And as for the changes and tmfixednefs which they charge
us with, we are.contentcd that 1 . Our principles. 2. And our
faciifes be compared wirh the Pepifts , and then let even .mo-
deft and judicious enemies be judges which of us are more fix-
ed, or more mutable.

1. For our Principles : we rake only Chrift to be the chief
Foundation of our Faich^smd his infp red Prophets and Apoftlcs
to be the fecondary foundat on : whereas the Papifts build
upon many a moft ungodly ignorant man , becaufe he is
the Pope of Rome. And which of thefeis the firmer founda-
tion?

2. We take nothing for our Rule but the fure word of God
contained in the holy Scripturestbut the Papifts take the Decrees
of all Popes and Councils fjr their Rule : Oar Rule they con-
fefi to be Divine and infallible : Their Rule we affirm to be
humane and fallible. Which then is like to be more firm.?
Our Rule (thefacred Scrp.uresin the Originall languages,
as to the words, and the matter of themes to the fence ) the Pa-
pifts them felves ennfefs unchangeable ; but whether they will
fay as much of their own, I will try by two or three Inftances.
1. What an alter tion Pope Sixtus, and Pope Clement made
in the Vu'gar Latine Bible, which is one part of their Rule,
I told you befo-e, and Dr. fames his Bellum Pavale trill tell
yon the particulars. 2. The other part is their Decrees, of
which Pope Leo the ten'h in Bulla contr. Luth. in Binnius ,
page 655. faith \_ the holy Popes onr prcdecc^rs never erred in
their Canons and Conflitmi»ns ] And yet hear what Pope
Jftlius the fecoud faith in his General Councill at the Late-

P 3 rane

A Key for Catholicks.

rsne with their approbation, Cant, pragmat. fani~L monitor.
' r Biw.ntt^ vol. 4. pag. 560. \_ Though the Inflitutisns of J acred

Canons t hr>lj Fat hers, and Popes of Rome and their Decreet

be judged immutable, as made by Divine lit fair aticv j jtt the Pope
of Roane, who, though «f unequal merits, holdah the place $f the
Eternal King y and the Maker of all things , and all Laws on earth ,
muj abrogate thefe Decre's when they are abufed. ]

You fee here from the mouth of Infallibility it felf ( if the
Roman faith have any ) of what continuance we may judge
their Immutable Decrees to be of, which are made as by Divine
infpiration : they are Immutable till the Pope abrogate them, who
being in Gods place, though of unequal merits ( O humble con-
feflion r ) is of power to do ir.

3 . We have a Rule that was perfetledby C^rifi and his %Api~
files, to which nothing can be added, and therefore we are ac
a Certainty for our Religion : for we have a fure and perfect
Rule from Heaven. Nothing may be added to it, or taken from
it. B : Jt the Papifts do profefs that the Determinations of the
Pope or Councill may make a point (and fo five thoufand points,
for there is no certain number ) to be de fide articles of faith, and
necefTary to falvation, though not in fe y yet quoad nos, as to us.
( And what it is for a Law to be obligatory in fe, and not 70W
nos, is hard to underltand. ) So chat the Papifts never know
when their faith is perfect and grown to its fullftature. For
ought they know a thoufand more Articles yet may be added.
And yet thefe men of uncertain growing faith, have the face to
perfwade men that we are mutable, and they are fixed. You fee
our feveral Trinciplet : now to our Prattices.

For our parr, 1 . We never changed our Head, our Lord, our
Faith, or one Article of our Faith : if malice it felf be able to
charge us with changing the fmalleft Article of our Faitb, let
them fay their worft : we change not our Rule, the holy Scri-
ptures, nor one claufe or fentence of it, but endeavour the
prefer vat ion of the fame, which at the firft we received. In our
contefts with the Papifts, our great offence is at their mutation
from the antient Rule and way; we contend but for the faith
once delivered to the Saints : the old tray with us is the good tvay :
^ve abhor a Religion that is new fprung up, or is lefs then one
ihoufand five hundred and fifty years {landing at leaft. If we

change

A t\ey for Qitholicks. 1 1 1

change in any thing, it is but by repenting of our former change-
ablenefs while our Nation was Popiftv, having then changed from
the Apoftolick fimplicity, we change from that finful change,
ana return to the antient way ag.iin. And if we have made any
further changes fince our ftrlt change at the Reformation, it is
but a perfecting the change to Antiquity, and Apoltolick fim-
plicity which we then begun. R&tne was not built in a day, and
is not pulled down in a day. The work of Reformation ii but or.e
change; though u be not done all at one time. If we rind fomc
fpotiof Romifh din uponus, that efopedusat our firit wsfh-
ing, it is no dangerous mutability yet to w;.ih it oC If a man
converted by favino grace he not per c&ly rid of ill his forrrer
(in the firft dsy of his Conveifion, fhould he be reproached as
mutable for Hnving againtlit all his life afcer, End calling k oiF
by degree* ?.«> he is abLrlfa man did bar recover by degrees from
there'icksof his difeafe,they will not therefore reproach him as
mutjb'eflffiefweep theduil or d.rr out of his houfe every day,
they Wili not fay. He is mutable and knows no: where to rcfr.
Thefe men might as well reproach us as mutabie, hecaufe we rife
in the morning and do not (till lie in be^-or hecaufe we go to bed,
at night , and do not ftay up ftill.

But what is it that we are changeable in ? we have chanced
none of thefubftanceof worfhip : did we baptize before, and
do we no: fo ftiil ? Did we pray or adminiHer the Lords Supper
before, and do wenotlb ftill? what is the change? why, i.We
before tifed i he c smitten Trayer bet ^ and now we do nut. 2 . Before
» e nfed ffJtjrrsMt the br.ria of the dead, which now are omitted.
3. Before we ufdthe Crcfs a*d S»rplice,*nd IfnteUddt the Sacra-
ment, which art now emitted. Ar.dvchzt then ? therefore roe have
changed $ttr Religion. Even as a man chargcth his tloaths by
brufhing them, or his houfe by fweeping it, or bit face by wafli-
ing it. Dothv'femen think us fofottifhas to place our Religion
in thefe Circarr.da: ces ? God h?thbid us Pray continually : but
hehath not to!d us whether we ih ill ufe a Prayer book or not,
but left that to mens nece(fi ties or conveniences to determine of.
And doth ft man change his Religion or Y/^rih; 1 ©f God, if he
either begin or ceafe toufca Book? If any man had fa little. A-it
Or Religion, as to place their Religion in a Prayer bock, ics no
great lofs to them if they have k>ft their Religion, when the

Praj qr

1 12 A K^yjor Catholkfo.

Prayer book is taken from them. We doubt not but Prayer
books are profitable to fome, and hinderances to others : force
fhould ufe them, and fome fhould not : bnt whether we ufe tbem,
or not ufe them, is no pirt of our Religion at all, but ameer
Accident, or common help and appurtenance. God hath not
told preachers whether they fhall ufe any Notes for their memo-
ry in Preaching : to one ic is en hinderance ; to another an help.
Do:h a man change his Religion when be changeth acuftome of
ufing Notes ? God hath not told us what Chapter we fhall read ,
or what Pfalm we (hall fing, or what Text we fhall Preach on
this day or that day. What if one age think it beft that fome
Pallors give Laws to all the reft.tbat they fhall read no Chapter;
preach on no Tcxt,and fing noPfalm but by their direction: and
the next age think it meecer to leave it to each Minifter,as think-
ing it unfit to Ordain fuch Miniftcrs that have not wit enough to
choofe their Text, or Chapter, or Pfalm according to occaiiom.
Will you fay that here is a change ofReiigioi ? Thefe outfide
Hypocrices ceil the world what a thing they take Religion to be,
and in what they place it. What if one man nfean hour-glafs
in preaching, and another ufe none? What if one read a Chap-
ter with fp;&adcs,and another without ? or if one preach in a
Pulpic, and another below : or if one preach in a white garment,
or another in a black :or if one (land at the Sacrament, and
another fit , and another kneel : Are we therefore of feveral
Relgions? or is this any part of the wor (hip it fclf? Do we not
ail now either Hand, fit,or kneel at the hearing of a Sermon, as
we pleafe? Do we not kneel or itand at Prayer as we pleafe ?
Yea do not men commonly in ringing Pfalmsof Prayer or Praife
to God, fit or fhnd as they plcafe ? And what if we do foac
the Sacrament ? Is it not all one ? Or doth (landing, kneeling
or fitting make another Religion, or any part of it? And for
Marrying, Burying, Baptizing,and the reft, we have altered no
part at all of the worfhip of God ; but order them in that man-
ner as feemeth raoft convenient. What ignorant fouls are thefe,
that think that the ufing a Prayer book, or praying without
book, or the ufing this gefture, or that, thefe words, or thofc
wo'-ds that are to the fame fence, doth make different Religions
or Ordinances of worftvp? Thefe are tricks that none but the
lottifhly ignorant will be deluded with, thas know not what

Religion

A t\ey JorJ^atholich. i i

Religion or worfhir* is. They rmy as well fay, If I change my
Le&yre-day from Thurfday co Fndsy, that 1 change my Reli-
gion or the worfh'pof God. Thefe are our great changes.

Well! will you now hear whether the P.'.pifls or we be the
greateft Chavglings ? i. Some jttft changes they have made
rhemfelves, that they know well enough are as great as ou'S.
It was fo common in theantient Church to Pray on' j landing on
every Lords day, and not to kneel at all in any part of the rvorjhip
of that day , that it itas taken for an univerfal Tradition, and to
kneel was taken for a great fin, and condemned by General
Councils many hundred years after Chrilr. ; and yec the Church
of Rome, and other Churches as well as we, havecaft off this
pretended Tradition, vio!a r ed thisDecreeof General Councils,
snd foriaken (his univerfal Cuftom of the Church, And the
Papifts receive the Eucharift kneelir.g, for all this Law and
Cuftome.

In the primitive Church, and iaTertullians day es, a Common
Fcift of the Church was ufed with the Lords Supper, and the
Sacrament taken then. But now this Cuftom is alio changed.
It was then the Cuftom to fing ex tempore in the Congregation to
Gods praife. But now Rome it felf hath nofuch Cultom. Ic
was once the Cuftom to give Infants the Lords Supper : but now
Rome it felf hath caftoff chat Cuftom. Onccit was a Canon
that Bifbsps mufl not read the bool^r of Gentiles, ( Concil. Car-
thag.4.) which yet Paul made ufeof,and the Papifts now do too
much value.Abundance men changes might be mentioned, great-
er then ours,in which we are juftificd by the P.p fls themfelves.

2. But they have yet other kind of changes then thefe. They
have changed the v ry Efftnce of the C At holick^(htirch (in
their efteem ; ) they have changed the Offices, the Dodrine,
the Difcipline, the Wc-rfhip, and what rot, as though they had
been born for change, to turn all upfide down.

In the Primitive times, the Church had no univerfal Monarch
but Chrifl : but they have fet up a new univerfal Monarch at
Rome.

In the primitive times the Catholic]^ Church was the ZJnivtr-
fality of Chrifiians : and they have changed it 10 be only the
fab jells of the Pope.

In the Primitive times Rome Was but a particular Churchy as

Q_ J*-

ii4 d K. e ) f or C^thlicks .

■ — — __ _ _ . ^,-

Jerufalcm and other Churches were :buc they have changed ir,
co be the Alt fir is of all Churches.

For. many hundred years after Chrift, the Scripture was takjn
to be a fufficient Rule of faith j but they have changed it to be
but part of the Rule.

In the ancient Church all forts Were tarnefily exhorted to read,
or hear, and jiudj the Scripture in a kntvtn tongue : but they have
changed this into a defperace reftrainc, proclaiming it the caufe
of all Herelics.

In the antient Church the Bread and Wine was the Body and
Bioad of fhrifi Reprefer.tative and Relative :. but they have
changed it into the real Body and Blood.

Heretofore there was Bread and Wine remaining after the
words of Confecraticn : but they have changed fo, that there
remaineth neither Bread nor Wine, but the qualities and quaru
tity, without the fubftance, and thismuft bebslieved, becaufe
iheyfay it, againft Scripture and Antiquity, and in defpight of
fenfe ic fclf.

In the antient Church the Lords Supper yvasadminiftredin-
both kinds i bread and mne to all: but they have lately changed
this into one kind only to the people, denying ihem one half
of the Sacrament.

Of old the Lords Supper reas but the Commemoration of the
facrifice of Chrifi upen the Crofs y and a Sacrament of our Com-r
munion with him and his members : but now they have changed
it into a propitiatory facrificefor the fins of thequ ck and dead:
and in ic they adore a piece of Bread as very God, with Divine
worfhip.

Of old, men were taught to make daily confeffion of fin^and beg
pardon ,and when they had done all, to confefs themfefves unpro-
fitable fervants : but now they are fo changed, that they pretend
not only to be perfed without fin, and to Merit by the Condig-
qity of their works with God, but to fupererogate and be more
perfect then innocency could make them, by doing more then
their duty.

Of old thofe things were accounted fins deferving Hell, and
needing the blood of Chrift for pardon, which now arc changed
into venial [ins, which properly are no fins, and defer vcxa more
then temporal paniihgrcne, .

Qf.

A i\ey for Catbolicks . 115

O f old the Saints had no proper merits to plead for themfeives ;
and now men have fome to fparc for the buying of fouls out of
Purgatory.

Of old the Paftors of the Churches were fubjed to the Rulers
of the Commonwealth ; even every foul y not enly,fer n?rath y btit
for Confidence fake was obliged to be fubjed;but now all the
Clergy are exempted from fecular Judgement, and yet the fecu-
lar power is fubjed to them : for the Pope hath power to depofe
Princes, and difpoiTcfs them of their Dominions, and put others
in their rooms, and diflblve the bon^i of Oaths and Covenants,
in which the fubjeds were obliged co them, and to allow men
to murder them by tabbing, poyfoning, chr. Jf you do not be-
lieve me, flay but till 1 come to ic, and Khali give you yet fome
further proof.

Would you have any more of the Popifli Changes ? Why 1
might fill a volume with them.ShouId I but recite all the changes
they have made in Doctrines , and all that they have made
in Church Ordersi and Difcipline, and Religious Orders and
their D.fcipline, and in Worfhip, and Ceremonies, I (hould be
over tedious : their very Liturgy or MafT-book hath been chang-
ed, and made by changes, fuch abundance of additions it hath
had fince the beginning of it. What changes Sixtus the fifr, and
Clemmkhe eighth made in their Bibles, I told you before : at
alfo what changes they have had in the election of their Popes.

And now I am content that any impartial man be judge whe-
therPapiftsor the Reformed Churches are the more mutable and
unfetled in their Religion ? and which of them is at the greater
certainty, firmnefs, and immutability?

Ch a p. XXIV.

Detect. 15. \ Nother fraud of the Papifts, which they place
a\ not the leaft of their confidence in, is this:?
They perfiwade the people th At our Church and Religion it but new, )
of the other dayes invention : and that theirs if the only old Religi- )
on. And therefore they call upon us to give tkcm a Catalogue of the v
profejfors of our Religion in all ages ; which they pretend we cannot
do : and ask. *s where our Church was before Luther ?

Q^2 TO

i\6 ^ Kj?y for Catbolich.

To this we fliall give them once more a brief, but fatisfado*
ryanfwer. T. We are fo fully aflfured that the oldeft Religion is
thebeft, ( fince the da^eof the Gofpell) that we are contented
that our whole caufe do fiand or fall by this tryall. Let him be
efteemedof the true Religion, that is of the oldeft Religion.
This is the raiin difference between us and the Pnpifts : We are
for no Religion that is not as old as thedayes of i he A poll I es :
but they are for the Novelties and Additions of Popes and
Councils. Their own Polidore Virgil de Inven. Reran*, p. 410.
lib 8.C. 4. calling us a Sed, doth give you a juft defcrip:ion
of us \_ltalicey>tia patla loqmn&i, &c. i.e. Having once got
leave to fpea^ that feci did marvailou/lj increafe in a fljort time j
which is called Evangelically becaufe they affirm that no Law is
to be received which be loageth to falvatio» t but what is given by
Chrifi or the Apeflles.~\ Mark what they confefs themfclves of
our Religion : And yet thefe very men have the face to charge
us with Novelty ; as ifChrift and his Apoftles were not of
fufficient Antiquity for them. Our main quarrel with themis,
for addmg new inventions in Religion , and their principil bufi-
nefs againft us is to defend it,and yet they call theirs the eld Iieli'
gion, and ours the new.

Our Argument lieth thus. That which is mofl conform to the
Doilrine and Practice of fhrifl and his Apoflles, is the truly An-
tient Religion and Church. But our Religion and Church is mofl
conform to the dotlrine and pratlice of the Apofiles : therefore
it is the truly antient Religion and (fhurch. The Major they will
yield: For no older Religion is dcfirable , further then as the
Law of Nature and Moral Determinations of God are fliil in
force. Ifuppofe they will not plead for Judaifm. For the Mi-
nor, we lay our caufeuponit, and are ready to produce our
evidence for the Conformity of our Religion and Churches to
the dodrine and practice of the Apoftles.

That Relfgion which is moil conform to the Holy Scri-
ture is moll conform to the doctrine and practice of Chrifi:
and his Apoftles : But our Religion ( and Churches ) is
mofl: conform to the holy Scriptures ; therefore, &c. They
can fay nothing againft the Major , but that the Scrip-
ture is Infufficient without Tradition: But for that, 1. We
have no Rule offdith but what is by therafelves confcifed to be

true :

A F^ey for Catbolicks. 1 1 y

true : They acknowledge Scripture co be the true word of God y
So that the Truth of our Rule is Juiliried by therafilves. 2. Let
them fhew us as g:>od Evidence that their Additional Articles of
faith or Laws or life came from the Apoftles , as we do that
the Scriptures came from them, and then we (hill con fefs that
we ome fhort of them: Let them take theControverfics be-
tween us point by point, and bring their proof, and we will
bring ours, and let that Religion carry it that is Apoito!ic3ll :
But we are fure that by this means they will be proved Novclifl-
For i. Their Traditions in matter of faith fupendded to the
Scripture, are meer Hsreticall or Erroneous forgeries , ,ird
they can give us no proof that ever they were Apoftolicall.
2. The Scripture sffirmeth it? own fufficiency j and therefore
excludeth their Traditions. 3. 1 (hewed you how in their own
General Council at Bafil, the Scripture Sufficiency was defend-
ed. 4. 1 have {hewed you in my Book called the S.ife Religion y
that the ancient Fathers were for the fufficiency of Scripture.

5. Their Traditions are the opinions of a dividing fed:, con-
trary to the Traditions or do&rine of the prefent Catbolick
Church.- the far greater part of Chrillians being again!! them.

6. We are able to fhew thit the time was for fome hundred years
after Chrift, when raoft of their pretended Traditions were un-
known or abhorred by the Chriftian Church, and no fuch thing;
were in being among them. 7. And we can prove that the
chief pointiof Controveriie mantained a^ainftus, are not on-
ly without Scripture, but againft it, and from thence we have
full particular evidence to difprove them. If the Scriptures p -
true, as they confefs them to be , then no Tradition can be
Apoltolicall or true that is contrary to them : For exam-
ple : the Papifts Tradition is, that the Clergy is exempt from the
Magiftrates judgement ; But the holy Scrip;ure faith [L't everj
foul be fubjefl to the higher power , Rom. 1 3 . 1 , 2. 3 , 4, 5 • The
PapiOs Tradition is for ferving God publicity in an unkrw-zn
tongue . But the holy Scripture is fully againir. it. Their Tra-
dition \s ag-iinftZ ty mens reading the Scripture in a known tongue,
without Special l.iccnfe from their ordinary : But Scripture
and all antiquity is ag.iinlt them. The like we may fay ofmany
Other Controverfies.

So that tbefe ieven wayeswe know their Traditions to be

Q^ 3 deceit .

n 8 A t\ey for Catkoluks*

.deceitfull • becaufe they are i . Unproved. 2. Againft the fuffi-
cienCy of Scripture. 3. Againft tl'.fir own former confeflions.
4. Againft the concent of the Fathers. 5. Contrary to the judge-
ment of moft of the Catholick Church. 6. We can prove that
once the Church was without them. 7. And they are many of
them contrary to exprefs Scripture.

And if Scripture will bat (hew which of us isneereftthe do*
ftrine and practice of theApoftles,tben the controverfie is ended,
or in a fair way to it : For we provoke them to try the caufe by
Scripture,and they deny it : we profefs it is the Rule and teft of
cur Religion ; but they appeal to another Rule and teft. And
thus you may fee which is the eld Religion •* which will be fome-
whs: fullyer cleared in that which followeth.

II. And that our Church and Religion hath been continued
from the diyes of Chrift till now, we prove thus. 1 . From the
promife of Chrift, which cannot be broken. Chrift hath pro-
mifed in his word, that that Church and Religion which is moll:
conform to tfce Scripture, (hall continue to the end : But our
Church and Religion is moft conform to the Scripture • there-
fore Chrift hath promifed that it ftiall continue to the end.

2. From the event. The Chriftian Religion and CathoJick
Church hath continued from the dayes of Chrift till now. But
ours is the Chriftian Rejigion, and Catholick Church : therefore
ours hath continued from the dayes of Chrift till now. The
Major they will grant: the Minor is proved by parts; thus.
j. That Religion which hath all the Eflentials of Chriftianity,
and doth not deny or deftroy any Eflcntial part of it, is the
Chriftian Religion : but fuch is ours : therefore, &c . 2. That
Religion,which the Apoftles were of, is the Chriftian Religion .*
But ours is the fame that the Apoftles were of : therefore, &c.
3 . That Religion, which is neerer the Scripture then the Romilh
Religion, is certainly the Chriftian Religion.' But fo is ours.-
therefore, &c. 4. They that believe not only all that in particu-
lar that is contained in the Ancient Creeds of the Church, but
alfoin generalUllthatisbefidesin the holy Scripture, are of
the Chriftian Religion : But thus do the Reformed Churches
believe, &c.

2 . And for our Church ; 1 . They that are of that one holy
Cathokek Church, whereof Chrift is the h.ad, and all true

Chri-

A f\ey for Qatholicks . up

Chriftians arc members , are of tie true Church : ( For
there is but one Catholick Church .- ) Butfoarewe: there-
fore, &c.

2. They that areSancTified, Juftified, have the love of God
in :hem, are members of the true Catholick. Church : But fuch
are ail that are finccre ProfefTors of our Religion : therefore, &c.
But all this will not ferve them without a Catalogue , and tel-
ling them where our Church was before Luther: To this wc
further anfwer j we have no ptculiar Catholick Church of our
own • for there is but cm, and that «our Church : Wherever
the Chnftian Church was, there w?sour Church. And where-
ever any Chrijiiant were congregate for Gods wor(h : p,there were
Churches of the fame fort, as our particular Churches. And
wherever Cbriftianity was, there our Religion was : For we
know no Religion but Chriftianity. And would you have us
give you a Catalogue of all the Chriftians in the world, fnce
Chrift ? Or would you have us as vain as H.T. in his Mr.r.u-
all , that names you forne Popes, and about twenty proftfTorc
of their faith in each age, as if twenty or thirty men were the.-
Catholick Church : Or as if thofe men were proved to be
Papifts by his naming them? This is eaiicbut filly difpurirp.

In a word. Our Religion is Chriftianity. i. Chriftianity
hath certain EfTentials, without which no man can be aChriiriao;
and it hath moreover many precious truths,and duties neceflary
xecejjitate pracepti^niaKo nccfjfitate nteMi y to the better beina of
a Chriftian. Our being*.* Chriftians is in the former ; and our
ftrexgtbind increafe and better-being is much in the latter. From
the former ,Religion and the Church is denominated. Moreover,,
2. Our impliciteand a&uallexplicite Belief (ss the Papifts call
them) mutt be diftinguifhed - y or, our General and our parti-
cular Belief. 3. And alfo the Pofitives of our Belief muft be
cUftinguiflied from the implyed Negatives ; and the expref* Ar-
ticles themselves, from their implyed Confedaries.

And nowpremilin^ thefe three diftinftione, I (hall fell you
where our Church luth been in all Ages fince the birth of,
Chrift.

1. In the dayes of Chrift and his Apoftles our Church was;
where. they and all Chriftians were : And our Rcligon w*$.

withi

no A J^eyfor Catholicks.

with them in ail its parts , both Effential and perfective. Thac
ir, we now relieve r. All to be true that was delivered by the
Apoflles as from God , with a General fs : th , 2. We believe all
the Effcntials and as much more as we can underftar.d , with a
Particular faith. 3 . But we cannot fay chat with fuch a particu-
lar faith we believe all that the Apollles believed or delivered ;
for then we muft fay that we have the fame degrceof under-
ftandingasthey; and that we underftand every word of the
Scriptures.

2. In the dayes of the Apoftles themfelves , the ConfiElaries,
and implied Verities, and Rejections of all Herefies were not
particularly and exprefly delivered either in Scripture or 1 ra-
dition ( as the Papifts will confefs. )

3 . In the nex: ages after the Apoftlcs, our Church was the
one Catholic!^ Church, containing all true CJorifliatts ,Hcadtd by
fefus Chrift : and every fuch Chriftian ( too many to number )
was a member of it. And for our Religion , the Effential
parts of it were contained both in the Holy Scriptures , and
in thePublick Profeflions , Ordinances, andPra&icesof the
Church in thole ages, ('which you call Traditions : ) and the
reft of it, even all the doctrines of faith and univerfal Laws
of God, which are its perfective parts, they were fully contain-
ed in the holy Scriptures. And fome of our Rejections and
Confeftaries, were then gathered and owned by the Church, as
Herefies occafioned the expreffing of them .- and the reft were
all implyed in the Apoftolical Scripture doctrine which they
preferved.

4. By degrees many errors crept into the Church : yet fo,
thit 1 . Neither the Catholick Church, nor one true Cbnftia*i
{ in fenftt compofito at Icaft ) did rcjed any effential part of
Chnftianity. 2. And all parts of the Church were not alike
corrupted with error, bnt fome more, and fome lefs. 3. And
ftill the whole Church held the holy Scripture it felf, and fo
liad a perfect General or Implicite belief ^ even while by evill
confequences they oppugned many parts of their own pro-
fefiion.

5. When in procefs of time by claiming the univerfall Sove-
raignty fame had introduced a new prctendedCatholickChurch,

(fo

A K^y for Qatbolicks. \ i \

(fo far as their opinion took ) by fuperadding a New Head and
form, there was then a twofold Chwch in the Weft; the Chriftian
as Chriftian headed by Chrift ; and the Papal as Papal Head-
ed by the Pope ; yec fo as they called it but one Church ; and
by this ufurped Monarchy as under Chrift endeavoured to make
but one of them, by making both the Heads Effextial, when
before one only was tolerable. And if the Matter in any pare
may be the fame , and the fame Man be a Chriftian and a Pa'
pift, and fo the fame AfTemblies : yec ftill the forms are various *
and as Chrift ians and part of the Catholick^ Chnrch , they are
one thing: and as Papifts, and members of the feparating fe& %
they are another thing. Till this time there is no doubt of our
Churches Vifibility.

6. In this time o( the RomifhUfurpation, our Church was
vifible in three degrees , in three feverall forts of pcrfons.
I. It was vifible in the loweft degree among thePjpifts therafelves,
not at Papifts, but as Chrift ans. For they never did to this
day deny the Scriptures, nor titeAncient Creeds, nor Baptifm,
the Lords Supper, nor any of the fubftance of our Pofitive Ar-
ticles of Religion.They added a New Religion and Church of their
own,but ftill profefled to hold all the old in confiftency with it.
Wherever the truth of holy Scriptures and the ancient Creeds
of the Church were profefled, there was our Religion before
Luther: But even among the Papifts the holy Scriptures and
the faid Creeds were (vifibly ) profeffed : therefore among them
was our Religion.

And note here that Popery it felf was not ripe for a corrup-
tion of the Chriftian faith profefled , till Luther s oppolition
heightned them. For the Scripture was frequently before , by
Papifts held to be a moft fufficicnt Rule of faitb, (as I (hewed
before from the Council otBaftl' ) and confequently, Tradi-
tion was only pleaded at confervatory and expofuory of the
Scripture; but now the Council of Trent hath in a fort equalled
them. And this tbey were lately driven to, when they found
hat out of Scripture they were unable to confute or iupprefs
the truth.

2. At the fame time of the Churches opprefilon by the Pa-
pacy , our Religion was vifible ( and fo our Church : ) in a
more illuftrioMs fort ,among the Chriftians of the moft of the world,

K Greek',

122 A F\ey for Catbolich .

Greeks, Ethiopians, and the reft, that never were fubjeft to the
ufurpationor Rome, but only ( many of them) took him for
the Tatriarch prima fedis, but not Epifcopus Ecclefia Catholics,
or the Governour of the Univerfall Church. So that here was
a viilbility of our Church doubly raure eminent then among
the Romanics : I In that it was the far greatest part of the
Catholick Church that thus held our Religion, to whom the Pa-
pifts were then but few. 2. In that they did not only hold the
fame Pofuive Articles of faith with us, but alfo 2mong their
Rejections , did R.ejc€t the chief of the Popifo errors as we do.
Beftdcs many particular points named in my Safe Religion,:hcy
Reje&ed with us, the Popes Catholick. Monarchy, the pretended
Infallibility of the Pope or his Councils : the new form of the
Papall Catholick^ (fhurch , as Headed bj him, with other fuch
points ; which are the very fundamentall controverfies between
us and the Papifts. So that ( befides that the Papifts themfclves
profefs our Religion) the major part of the Catholick. Church
did profefs it, -with the Rejection of the Papacy and Papall Church ;
and fo you may as eaiily fee where our Religion was before
Luther^ as where the Catholick Church, or moft of Chriftians
were before Luther.

3. And befide both thefe, our Religion was profeffed with a
yet greater Rejection ofRomifh corruptions, by thoufands,and
many thoufands that lived in the Weftern Church it felf, and un-
der the Popes nofe,and oppofed him in many of his ill endeavours
againft the Church and truth, together with them that gave him
the hearing, and were glad to be quiet, and gave way tohis
tyranny, but never confented to it.

Concerning thefe we have abundant evidence, though abun-
dance more we might have had , if the power and fubtilty of
the Papall faction had not had the handling of them. i.We
have abundance of Hiftories that tell us of the bloody wars
and contentions that the Emperours both of Eaft and Weft
have had with the Pope to hinder his tyranny-, and that they
were forced by his power to fubmit to hiro,contrary to their for-
mer free profeffions. 2. And we have abundance of Treatifes
then written againft him, both for theEmperoursand Princes,
and againft his do&rine and tyranny : fome ftore of them
Goldafiut hath gathered • And intimations of more you have

A I\ey for Catbolicks . 1 1 J

in their own expurgatory Indices. 3. And we have
the hiftories and profefiions of the Albigenfcs, Waldenfcs, Bohe-
mians and others that were very numerous, and if Raynenus
fay true, they affirmed ( about the year one thoufand o.:e
hundred ) that the-' had coutinued fintethe Apoflles , and no
other Originall of them is proved. 4. Particular evidence
unanfwerabl'e is giver in bv Bifhop Vfl.nr de Succef. & ftatu
Eccl. and ^Anfwcr to the fcfuites, and the Ancient Religion ef
Ireland, and in Dr.Field,snd Morneyes Aljflerieof Iniquity ^and
of the Church, and Illjricus, and many others. 5 # EvenGe-
nerall Popifh Councils have contended and born witnefs againft
the Popes fuperiority over a Councill. 6. And in that ard
other poims whole Countreyes of their own are not yet brought
over to the Pope. 7. They have ftill among therafclves Domi-
nicans, Janfenifts, cjre. that are reproached by thejefuitesas
fiding with Calvin in many Controverfies, as Catharinus and
many more in others, Moft points of ours which we oppofe to
Popery, being maintained by fomc or other of them. 8. But
the fulleft evidence is the certain hiftory or knowledge of
of the cafe of the common people and Clergy among them, who
are partly ignorant of the mam matters in Controverfies be-
tween us (as we fee by experience of multitudes for one, to
this day ) and are generally kept under the fear of fire, and
fword, and torments ; fo that the truth ofthe|Cafe is this : the
Roman Bifhops were afp*ing by degrees to be Arch-bifliops,
and fo to be Patriarchs, and fo to have the firft feat and vote,
and to be called the Chief fifoops or Patriarchs, and at laft they
made another thing of their office, and claimed (about fix hun-
dred years or more after Chrift ) to be miverfal Monarch s or
Governoursof all the Church : But thoughthis claim was foon
laid, it was comparatively butfew,evcn in the Weft, that made
it any Article of their faith, but multitudes fided with the Princes
that would have kept the Pope lower , and the moft of the Peo-
ple medled not with the matter, but yielded to necefficy,and
gave place to violence , except fachas the Albigcnfcs, Bohemi-
ans, wickltffls and the reft that more openly oppofed. So that
no man could judge of the multitude clearly, which fide they
were on, being forced by fire and fword, and having not tbc
freedom to profefs their minds.

R 2 So

1^4 d fyy f or Catholich.

So that in fumm, our Religion was at frrft with the Apoftles,
and the Apoftolick Church : and for divers hundred years after,
it was with the univerfal Chriftian Church : And fince Remts
ufurpation, it was even with the Romanifts though abufed,and
with the greater part of the Catholick Church that renounced
Popery then, and fo do now ; and alfo with the oppofers of the
Pope in the Weft under his own nofe. You fee now what Suc-
ceffion we plead, and where our Church and Relig ; on it ill
was.

If any deny that we are of the fame Church and Religion
with the Greeks, Abafsines, and moft of the Chriftian world,
( yea all that is truly Chriftian J leafilyproveit. i. They that
are Chriftians joyned to Chrift the Head, are all of the fame
Church and Religion ( for none elfe[are Chriftians or united to
Chrift, but the Church which is his Body ) But the fincere
Greeks, Abaflines, tfr. and we are Chriftians united to Chrift
the Head : therefore we are all of one and the fame Church and
Religion.

2. They that believe the fame holy Scripture, and differ in
no eflcntial part of the Chriftian faith, are of the fame Church
and Religion : but fo do both we and atl true Chriftians : there-
fore we are all of one Church and Religion.

3. They that are truly regenerate, and Juftified, hating all
known finjonging to be perfe&,Loving God above all,and feek-
ing firft his Kingdom and Righteoufnefs, and accounting all
things but as dung in comparifon of Chnft, thefc are all of the
true Catholick Church.and the true Chriftian Religion: but fuch
are all that are fincere, both of the Greeks, Abafiincs, &c . and
the Reformed Churches ; as we prove, 1. To others by our
Profefsion and Pra&ice, by which only they are capable of
judging of us. 2. To ourfelves infallibly againft all theEne-
mies of our falvation in Hell or Earth, by the knowledge and
acquaintance with our own hearts, and the experience of the
work of God upon tbem. All the Jefuites in the world cannot
perfwade me that I love not God, and hate not fin, and prefer
not the Love of Chrift before all the world, when I feel and
know that I do ; till they can prove that they know my heart
better then I do.

4. If Chrift Confent to it, and vec Consent to it, then we are

all

A K^ey for Catholicks. \ i )

all f that arc fincere in their profefsion ) of the true Catho-
lick Church and Religion ( for if he confent and we confent, who
is there that is able to break the match >) But Chr ill confenteth,
and we confent : as we prove by parti, i . His confent is cxprcf-
(cd in his Gofpel, that whoever believetb in him fhould not perifl,
but have everlafcing life ; and whoever will, may drin\ of the
waterof life f reel), z. And our confent we openly profefTed at
Bapcifme, and have frequently renewed, and our own fouls
are acquainted with the fincerity of it, whatever any that know
not our hearts may fay againft it.

5, All that arc truly Baptized , and own their Baptifmal
Covenant, are vifible members of the true Catholick Church.*
( For it is the very nature and ufe of Baptifme to enter us into
that Church : ) Bnt Greeks, Abafiines, Georgians, Armenians,
&c. and Proteftants, are all truly Baptized, and own their
Baptifmal Covenant : therefore we are all of the true Catholick
Church.

What is ordinarily faid againft *Kf fucceffion of our Church,
I haveanfwered in my fafe Religion. I now add an anfwer to
what another, vi^.H. Turbervile'xn his Minuall faith againft;
us in the prefent point. The cafinefs of his Arguments, and the
open vanity of his exceptions , will give me leave to be the
(horter in confuting them.

His firlt Argument ( pa%. 43.) is this. [The true Church

of God hath had a continued Succeffion from C hrifi But the

Protefl ant Churchy and fo of all other Sectaries, hath not a con-
tinued Succeffion from Chrijl to this time : therefore , &C ]
tsfnfve. 1. I pray thee Reader be an impartial Judge what this
man or any Papift ever faid with fenfe and reafon, to prove that j
the Eaftern and Southern Churches have no true Succeffion.
Let them talk what they pleafe of their Schifrae, the world
knows they have had as good a Succeffion as Rome. Are they
not now of the fame Church and Religion as ever they have
been? All the change that many of them have made, hath been
but in the entertaining of fome fopperies, common to Rome and
them. And if any of thefe (which you call Sectaries ) can
prove their Succeftion, it deftroyes your Argument and Caufe.
Me thinks you fhould not ask them, where their Church was
before Lnt her ?

R 3 2. But

i z 6 A Key for Catholkks.

2. But how doth this Difputer prove his Minor, that we have
no Succcffion ? Only by a flark falfhood : forfooth [_ by
the Cenccjfion of the mcfi Learned Adverfaries, who freely and
unanimously Confefs, that he/ore Luther made his feparation from
the Church of Rome for nine hundred or one thouf and years toge*
ther, the whole world tiras Catholic/^, and in obedience to the Pcpe
x>f Rome.

Anfw. O horrid boldnefs ! that a man that pleads for the
fan&ityof his Church, dare thus fpeak fo notorious an untruth
in the face of the world ! At this rate of Difputing, the man
might have faved the labour of writing his Book, and have as
honeftly at once have perfwaded his DifcipJes, that his Adver-
saries unanimoufly confefs that the Papifts caufe is beft. What
if the fifteen cited by him had faid fo, when I can bring him
one thoufand rive hundred of another mind, and cite him fifteen
for one of another mind, is that the unanimous confefsion of
his Adverfaries? But unlefs his Adverfaries were quire befide
tbemfelves, there is not one of them could fay ashefeigneth
them to fay. For doth not the world know, that the Eaitern
and Southern Churches, far exceeding the Romanifts in num-
ber, did deny obedience to the Pope of Rome ? Would this per-
fwade his poor DifcipJes that we all confefs, that there are, or
were no Chriitians in the world but Proteftants and Papil'U ?
His firft cited Confefsion is Calvins [ that all the Weflern
Churches have defended Popery~] A fair proof.' Doth this Dif-
puter believe in good fadnefs, that the Wcfiern Churches are all
the world* or a fixtb part of the world ? But this is the Popifli
arguing. What Calvin fpeaks of the Weftern Churches, that is,
the prevailing power in each Nation of them, he interprets of
all the world. So he deales with Dr. White, who exprcfly in the
words before thofe which he citeth, affirmeth the vihbility of
the Churches of Greece, Ethiope, Armenia, and Rome ■, but only
faith, that at all times there hath not been vifiblediftind: com-
panies free from all corruption : which one would think every
penitent man fhould grant that knows the corruption of his
own heart and life. It would be tedious to ftand to fliew. bis
odious abufe of the reft .• when they that fay moft of the word
[world] butasitisufed, Lukz 2. i. fomuch of his firft argu-
ment.

Hijr

A f\ey for Qa tholicKs . 127

His fecond is this, tvithout a continued number of Bifbops,Priefts t
Laicks , fucceeding one another in the profcffion of the fame faith
from Chrifl and his Apofiles to this time, a continued fur ciffion can-
not be had ' But Protefiants have no continued number, &c.

ssfnfvc And how proves he the Minor } No how at all ; but
puts us todifproveit •, and withall gives us certain Laws,whica
we will obey when they grow up to the honour of being rea-
fonable. His firft Law is, clnt[j-V> mufi name none but only fuch as
held explicitly the thirty nine Articles , all granting and denying
the fame points th;.t the late Protefiants of England granted or

denied for if they differ from them in anyone material! point,

they cannot be efleemea Protefiants 1 Anfw. A learned Law ! And
whit call you [_ a material point ?J You nny yet make what
you lift of it. if they differ in any point Ejfentiallto Chrifti.t
nity , we grant your impofition to be necefTary. But there is
not the leaftChronologicall, or Geographically other truth in
Scripture, but is a Material! Point, though not EJfential.
Muft you needs know which thefe EJftntials are ? In a word :
Thofe which the Apoflles and the ancient (fhnrch pre-rcquired the
knowledge and profcffion of, unto Baptism. And becaule all your
fond exceptions are grounded on this one poin-, I fhail crave
your pitierce,while I briefly, but fufficiently prove that Men that
err, and that in points materially may yet be of the fame Church
and Religion>

Argum. 1. If men that err in points material (that is, pre-
cious truths of God , which they ought to have believed. )
may yet be true Chriftisnszod hold all the Eflfentials of Chrifti-
anity: then may they be of the fame true Church and Reli-
gion : But the former is true : therefore fo is the later. The
Antecedent is proved,in that all truths which may be called Ma-
terial!, are not of the tfTence of Chriltianity.

Argum. 2. The Apoftle Thomas cried in a Material! point
( which is now an eflentUll \ when he would not believe C hrifts
Refurredion -.and^et was a member of the true Church : there-
fore, crc.

Argum-i. ThePipifl; errin material points, andyetthink
themfelvesofthe fame rue Church: therefore they muflcon-
fefsthatd -ffering in Material points may be the cafe ot members
ofthsfame true Church. For proof of the Minor, I demand:

Are

1 2 8 A I\ey for Catbolicks.

Are none of the points Material that have been fo hotly agi-
tated between the Jefuites, and Dominicans and Janknifls? the
Papal! party, and the Council! party ? The Thomifb, Scotifts,
Ocl jmifls,^. Atle^ft review thejefuite Cafuitts cited by the
Jan liftsMyilerieof Jefuitifm ; and rell us whether it be no
whic Muerial Whether a man may kill another form Crown ?
or may \llboth fudge and witnrjfes to avoid an unjnft fentence}
Or whether a man fbottld go with good meanings into a Whore-
houfe t per [wade them to /,< , -nee , that hath found by experience
that W> n he comes there he is naught with them himfelf} Or whe-
ther an n may lawfully lie and calumniate to put by a calumny}
Or fpeak^ ^//ty with mentc.ll refervations ? Or forbear loving
Cod many jtars together, tf not all his life? Are thefe points
no whit Aiatmali You know that one part of you ( with a
Pope and Generd Council ) are fordepofirg Heretical Kings,
and murthering and (tabbing them, and others of you difavow
it : Is th\s no -whit material r Ar.d yet you are all of one Church
and Religion. A hundred more of your differences I could name.
Argum.Af. From inftances of the Fathers that have erred
in CMarcrial points , and yet are taken to be of the fame
Church and Religion. How many Churches differed about
Jiafter day ? what abundance of errors are in your Clementine j,
and other fuch writers owned by you ? fuflin Martyr was
a Millenarie : Numbered divers Infidels with Chriflians;
thought that Angels lived by meat , and generated with
Devils, &c. AthenAgoras thought that fecond Marriages were
comely Adultery and that the Angels fell by the love of women,
and begot Gyants of them t Crc.Iren<£tts hath the \ikc:Theophilus
Antioch.worfe : Tertullian and Orrigtn you will confefs had
yet worfe , Clem. Altxand. was for the falvation of Infidels
and Heathens : againft fwcaring and many fuch , befides thofe
before mentioned. Greg.Thaumaturgus hath divers, if the
confefiion and other works be his that are afcribed to him.
Cyprian, Ftrmilian , and the whole Council at Carthage were
for rebaptizing thofe baptized by heretick<; Againft all Wars
and Oaths Laclantitis ( with many more ) was a Millenary,
and hath too many great errors. I have no delight to rake into
rheir faults ^ but if it be neccflary 1 (hall quickly prove many
and great errors by fourty more of them at the lcaft. And yec

ail

A i^ey for Qatholicks. 1 2 9

all thefe or moll, are confefTed by you to be of one Church and
Religion.

Argum. 5. From your own Confeffions. Be liar mine Jib.i.de
Beat. SS cap. 6. faith chat he feeth not how the fentence of Juftin,
lrenaeus, &c. can be defended from error . Of Tertullian he faith,
There's no truji to be given to him : lib. 4. de Rom. Pont. c. 8.
Eufebius he faith was aadiiledto the Heretickj. Cyprian he faith
did feem to fin mortally : de Rom. Pont. lib. 4. cap, 7. Auguftine
isaccufed by many Jeluitcs for going too far from Pelagias. Hit'
rom is ofc pluckt by you. And (o are many more of the Fathers.
And yec you confefs fome of diem at leaft were of the true
Church and Religion.

Argum. 6. if there be no perfeft concord to be expecled till
we come to the place of perfect knowledge and happinefs, then
it is not perfed concord, that is recefTary to prove us of the
fame Church or Religion But the Antecedent is alas too far paft
doubc. Therefore, &c.

Argum. -j. If the godly and learned Doctors of the Church
(and all men) have fome ('alas how many) culpable er-
rors in matters of Religion (yea of faith, if you call that de
fide, which we are obliged to believe) then thofe that have fuch
errors may be of the fame Church and Religion : But the An-
tecedent is fo true and evident that I think none but a blind
proud Pharifee will deny himfelf to beg of God daily to par-
don and heal his culpable errors. So much to prove that men of
errors and differing minds ( if not about the eitence of the
Church)maybeofthefame Church.

2. But why is it that they muft all needs explicitly held the
thirty nine Articles f 1. 1 pray you tell us, whether all your
own Church do explicitly hold and believe all your Articles?
that is, all that Popes and General Councils have defined oc
declared. Dare you fay that one of five hundred, of five chou-
fand,doth explicitcly believe all this? And why then is it ne-
ceffiry in our cafe that all muft explicitely believe all thofe Arti-
cles } 2. Yea with us it is far more unneceflary. For we take
not thofe Articles for the Rale of our faith, but only the holy
Scripture •* And therefore you may as well tell us that no man
is of our Religion , that did not write or fpeak all the fame
words that fe well, Reignolds, Perkins, or fuch other have writ-

S ceo

]o A I$ey for Catholicks .

ten in their whole works. 3 . Its eafie to prove for all that, that
the fenfe and fubftance of thofe Articles have been owned by the
Churches in ail ages.

3 • But what if we grant your conclufion, that [ elfe they can-
not be efteemed Prottfiants^ what of that t As if none but Pro-
tejiam s were of the fame Chnrch and Religion with us. Sure
you think we make a fed of our felves like you , and exclude
all others from the Church and Salvation as you do! The word
[Proteftant] is not thefirft denomination of our Religion from
its eflence ; for fo we call our felves £ Chriflians ] only ; But it
is a title that accidentally accrcwed to our Religion, from our
Protecting againft your innovations and corruptions y and our Re-
jecting the errors contrary to our Religion which you had in-
troduced. Now thofe that were not involved in your errors
as our forefathers were, but lived at a further diftance from
you, might have no occafion to make fuch a Proteftation j and
yet be of the fame Church and Religion as we are.

Now to your particular Laws. 1 . Saith H. T. [ Let him
not name the Wsldenfes : for they held the Real prefence, that the
Afojlles tvere Lay men, that all Magiftrates fall from their
dignity by any mortal Jin , that it it not lawful to frvear, Sec and
Waldo lived but in one thoufandone hundredandjixty.

Anfw. 1. We have better afiurance of the faith of the Wal-
denfes in their own publifhed Confcftions, then from the mouth
of their Ad ver fanes. 2. The Lutherans hold the real prefence,
and yet are of the fame Religion and Church with us. 3 . The
Apoftles were Lay-men in the Jews account and fenfe, as not
being Priefts or Levites, but not in Chriflians account that be-
lieved their miffion : and thus thought the Waldenfes . 4. They
thought that Magiftrates and Minifters do by Mortal fin forfeit
all the right and title to their office , from which themfelves may
have comfort and juftification in judgement : But they never
thought that they were not to be obeyed by others , or that
their adions were not valid for the Churches good. 5. Many
of the ancientelt Fathers thought it unlawful 1 to fwear at all,tbac
yet are cited by you as of your Church. But the Walden-
fes are flandered in thefe points. 6. Though Waldo was but about
one thoufand one hundred and (ixtyjet the fame Religion and
Church under other names 9 and before thofe names were fad*

ned

A I\ey for Catbolicks . I } i

ned on them, was much elder, as Rajnerius may fatisfie you.
So chat for all this , the Waldenfes and we are of one Church
and Religion.

He adds {_ Let him not name the Hujfites y for they held Mafs %
Tranfttbflantiation and feven Sacraments^ that the univerfal
Church con ftjled onlj of the predeftinate, &cc.~] Anfw. O what
a fort of men have we to deal with? The Council of Conflance
burnt fohnHufi to a(hes for faying that there remained the fub-
fiance of Bread and Wine after Confecratien. and thatTranfub-
Jlamiation was a new word to deceive men with 3 as Binnius him-
felf cxprcfleth among their accufations of him : And among
the articles for difcovery of the Huflkes, one was whether
they take it to be a mortallfinto reject the Sacraments of Confir-
mation , extream untiion and marriage* ~\ And yet now Httfs
is burnt for it , the poor lay-Papifts are perfwaded by their
deceivers, that the Hufines were for Tranfubftamiacion and
(even Sacraments. Why then did a General Council accufe or
receive accufation and witnefs againft him for the contrary?
2. That the univerfal Church asinvifible, and as taken in the
firit fignification,containeth none but the truly fan&ified (and
fo predeftinate ) we believe as well as Httfs • though in the
fecond Analogical fignification , the Church as vifible, con-
tained all the ProfefTors of faith and Holinefs , whether
fincere or not. 3 . And that they were condemned by the Coun-
cil of Conflance, and Httfs and Hierom burnt after they had a
fafe conduct , doth (hew that the faith of Papifts is perfidr
oufnefs, ( for whyfhould the people be more juftthen a Ge-
neral Council ? ) but it (hews not that we and they are not of
the fame Church or Religion •' you condemned and burnt thofe
of our Religion too : therefore you thought at leaft that we are
ncer kin.

ButH.T. proceeds with his precepts Q Let him not name the
Albigenfcs : for they held all marriages to be unlawfull, and all
things begotten ex coitu to be unclean: They held two Gods , &C.J
Anfw. Thefe are not only fuch faifhoods by which you uphold
yourcaufe, but the more ir.excufable and fhamelefr, by how
much the more frequently and fully deteded long ago. and yet
continued in. 'T errin y Vigucrius and many others might have pre-
vented your error: efpecially Bifhop VJherde Succef. Etclcf.

S 2 cap. 6,

\yi ^ Ksy for Catholicks.

cap. 6,7,8,9, & 10. who hath given you enough cut of your
ownwritersto have fatiificd you ; and (hewed you,, thatitwai
frorothe Adrians and Manichees, inhabiting thofe Coun'.reyes
among them, that the heavy charges of Bernard , Eckbertus
Schonaugienfis and others were occasioned. And fee by him
there ciced what the fame Bernard faith againft your Church of
jfo;w,and then judge which he fpoak bsrdlier of.

As for the Cathar.fU rex; added , the/ were not the Puritan
Waldenfesas you fpcak,but part of the Manichees : and if fuch
as they are defcribed, we are content to lofe their names^nd are
not ambitious to be reputed tl eir SuecefFor*.

He adds [ Let f.im not name the Wickjifunj ; for they held;

that all things came to pafj by fat all necefdfj ; That Princes anal

Afagiftrates fill fom their dignity and power by mort.il' fin. J

Anfw.Vfz know by many afjvkklifi own books printed and ma-

nufcript what his judgement was, what ever your Council at

Conftance sccufehim of. It was a Divine Necessity oppofed to

unctrtairtj , and to the determination of an unruled trill, that

he mentioneth. And do not your Jefuites lay as heavy a charge

on the Dominicans fometimes? and with as great caufe may

many of your Schoolmen be declaimed for this as Wickjife, if

you will undcrftand him, and them. Wickjife was known to

obey and teach obed ence to Migiftrates. But is it not a fine world,.

when tvickjife muft not be of our Church becaufehe is fuppofed

to deny the power of Migiftrarcs in mortal fin? and yet the

Pope and his Council determire tint Princes or Lords that will

not root out fuch a? the Pop,: cals Ftereticksmuft be caftoir,

and their Countrey given to others it feems you cake tvickjife

tobefome kin to your felves. Bur we doubt not but he was

of the CaihoJick Church and Religion, and therefore of the

fame with us.

H. T. adds Q Let h m not ha\ne the Grecians ' for thty re) tied
the Communion of Prefefiants. Cenfur. Ecd. Orient. They v. ere
at leafl [even hundred or eight hundred year in Communion with

the Church of Rome. they were united to the Church of Rou e

again in the Council of Norence - They held Tranfub'fiantiatio» % .
(even Sacraments ^unbloody Sacrifice, Prayer to ?a'i#! s % and far the-
dead •

Anfv? If one Patriark, or twenty men re ] r & our Commu.

A K^ey for Qatholicks. \ri

nion, whats that to the Millions of Greek Cbnftians that never
rejected it ? And whats that to all Patriarcks before and af-
ter that rejected it not? Did fjril reje&our Communion,
that hath publifhed a Proteftant confeflion, and was fo malig-
ned, and treacheroufly dealt with to the death , and faifly
accufed to the Turks by the Jefuites , for his conftancy f
2. Do you think the world knoweth not by whatinducementi
you drew a few poor men at Florence to fubferibe to a certain
union with you r and what death the Patriark dyed ? and how
the Greeks refentedhis fad? and what a return they made to
your Church? I pray perfwade your (elves that they and wc
and allarePapifts. 3. If the Greeks did difclaim Communion
with us, they arc neverthelels of the fame Church and Religion
with us, for all that. Paulind Barnabas were both Chrifti-
ans when they parted in difftntion. If<»ne ne ghbour in anger
call another Traitor unjuftly, and fay he will have no Socety
with him, they may be both the Kings fubjefts and members
of one Common wealth for all that. 4. \s to the Greeks opi-
nions, and the Papifts falfe accufations of them, I have fpuken
already againft pretended Veridicusxn my Safe Religion. It is
not you nor all the Jefuitcs on earth that can prove the Greeks
and us tobefodiftant, as not to be of the fame Catholick Re-
ligion and Church,

You add £ Let him not name the Egyptian's : for tbej held
Tranfub^amiation and unbloody Sacr ifi ;e, as is manifeji b) their
Liturgies ; but denjed the procrjfion of the Hoi] Ghoji from the
Son, and held but one will in Chrift. Godignus de reb. Abaf. lib.
1 .cap. 28.3 *s4nfw. 1. Godignus talks not of the Egyptians-
but the Abaffines. This learned man it feems,is fo home-bred, and
confined to the Roman Church , that he little regirdeth the
reft ofthe Chriftian world ; or elfe he would have known a dif-
ference between the Egyptians and Abafmes: He is likely to
know well the true Catholick Church that while. 2. You can-
not prove that they hold Tranfubftantion. Nor fhall your
bare naming their Liturgy make us believe it. The I
Liturgy you tell us not where to find, nor I fuppofe do you
know yourfelves. An Ethiopick. Liturgy your compilers off he
Biblioibcca Patrum have given us, Tern. 6. But 1. It hath nq
mention of Tranfubftantiation in ir, that I can find, but onlv a

S I

lj4 A I^ey for Catholicks.

Hoc eft Corpus, &c. which we fay in our Adminiftration as well
as they. 2. And I find that Liturgy To concrary to the reports
of your own writers concerning the pradice of the Ethiopians,
( as about the Elevation, Confirmation, &c.) that I rauft needs
conclude, that either the Liturgy or much of it is forged, or
that the generality of your own Relators of their pradice are
grofly deceived, and do deceive, (which is not likely, becaufe
they are many, and write at feveral times, and it is againft them-
felves. ) 3. And as for the proceffion of the Holy Cjhofi, and the
denyalof two mils in Chrift, fome of your own writers pro-
fefs, that the former in the Greeks,and the later in many others,
is found to be but a verbal difference, the fame words not fig-
nifying the fame thing in their efieem as in ours. 4, However,
if they would but become the fubjeds of the Pope, they might
be of your Church for all this s and therefore feeing they are
the fubjeds of Chrift,wc (hall take both Ethiopians and Copties
to be of the fame Catholick Church with us, for all thefe and
many other of their errors.

Laftly faith H. T. [ Let him not cite the Armenians: for they
hold but one nature in Chrift , and that his fleftj was changedint9
his Divinity, and were condemned by the Council of Calcedon. ]

Anfw. The Armenians area confidcrable part of the Catho-
Jick Church. Bimius in the life of Eugenius the third faith, their
Catholick ( fo call they their chief Bifhop) hath infinite, that
is, abtveathoufand Bifhop under him. Oth. Frifingenfis hath
the like.

1. Though they held but one nature in Chrift, it was not by
permixtion or confufion of the natures, as Eutiches imagined,
but Conjundion or Coalition : Nicephor. Hift. Ecclef. lib. 18.
.cap. 53. And divers of your own writers fay the difference is
found to be but in words. And even all this they now deny 4 as
you may fee in their own Confeffion published not eighty years
ago, Artie. 26,2.7,2%, 29 y %o.&.Q- 2. That they charge the hu-
mane nature of Chrift into the Divinity, is your flmder, and
therefore no good argun?ienr. 3. That they were condemned by
( the five Ads, or in any Ad of) the Council of Calcedon, is
another untruh • fure you go much upon truft, that dare ven-
ture to fluff your book with fuch falfhoods. But the belt is,
your firaple Papifls Know not but all is true: they mud believe

you.

A J^ey for (atholicks? i 3 5

you, and cannot difprove you. The Armenians then and we
arc of one Catholick Church and Religion, notwithftanding
all your forgeries and vain exceptions. I know that one or two
petty Councils chid tbem for not mixing water with wine in the
Eucharift ; and more then that , the Canons of the Qeneral
Council called Quinifixti do condemn the fame error as theirs,
and alfo their deputing the Sons of Priefts fuccefsively to the
Priefthood, and not fhaving their hair*, and their eating eggs
and chcefe on Saturdayes and Sundayes in Lent. But 1. We
fear not to fay that we are of the fame Church with men that
err more then not (having , or then eating eggs and cheefe
comes to, or any of this. 2 And remember that this is one of
your Reprobate Councils. 3. And one that the third time
( when two General Councils before had done it) did Canon. 36.
^\\t aejualiaprivilegia, equal priviledges to the Seat of Conftan-
tinople as Rome had. So that I think you will have no mind of
this General Council. And if any other have judged them
Eucichians, though I renounce that opinion, yet I mud tell
you, that my Charity covereth far greater errors in the Papifts,
or elfc I could not take them for Chriflians. If theQueftion had
ever been ftarted in a Council, whether mans foul and body are
two Natures or but one, its ten to one but it would have made
another hcrefie, and yet perhaps the real difference have been
no more then it is now there is no Controverfie about it. But
H. T. addeth [ Troreftants pretence to the fathers of the firft
five hundred years, is very idle ; becaufe were It true, as it is mo ft
falfe, that thofe Fathers were Troteftants, jet could not that fuf-
fice to prove them a continued Succeffion of one thoujand fix hun-
dred years. ]

Anfw. 1. It fufficeth qs if thofe Fathers were Chriflians, as
we are, though having no ufurper of an univerfal Monarchy
to Proteft againft, tbey were not to be called Proteftants. 2. IE
is an idle pretence indeed, to go about to prove a Succefsion of
one thoufand fix hundred years, by the b ire in fiance of five
hundred years : but your idle head hath forged more idle preten-
ces then this, by way of calumniation. Buiyetwe may prove
the Antiquity of our Rcligfbn from thofe Fathers, and the No*
velty of yours, and a Succefsion for thofe five hundred years*
and for the reft^ if the whole Chriftian world had been big

enough *

1 1 (5 A Kvy for Qa t belie ks .

enough for you to fee, you might havedifcerned our Evidence
of a Farther Succefsion.

He ?-dds [_Z. Becattfe thofe of the fixth age mufl needs k» rift
Vfhitt was the Religion and Tenets of them that lived in the fifth
<*%*■* fy whim they wccinfirticled y and ftith whom they daily con-
vcr'.ed better then our Protefiants can now do j who have Protefied
en their falvatiun, that it was the very fame nith theirs, received
from thim by word cf me tit h, &c. ]]

Anfw. i. Any tbing will ferve for the firople that will be-
lieve you. But I pray you tell us whether it were all or feme
of the fixth age that made this folcmn Proteftation that you
mention. If all or mod, or the ten thoufandth man, tell us
where we may find that Protefiation. If a few, they were not
the fixth age. 2. If Pope B •■niface alone was not the fixth age>
tell us where that 8ge did Proteft on their falvation, that the
Bifhop of Rome was taken by their Fore fathers for the univer-
lal Monarch and Head of the Church ( beyond his bare Prima-
cy of ore'er) 3. What ag<; hath pro'efted on their falvation,
that the Roman prohibition of reading Scriptures,, or of re-
ceiving the Eucharift in both kinds, or other points anon to be
mentioned, were the Religion of their Fore-fathers, and fo
from age to age? 4. I pray you tell us whereto find this Pro-
teftation of the tenth age, which Genebrard, Bel/armine y 8nd
others of your own fo complain of, as having not learned men,
nor any Council, but Apoftatical Popes and an ignorant wicked
Clergy , that fufpeded a man of Herefie if he underftood
Greek or Hebrew, and of Magick or Conjuring, if he medled
with Mathematicks ? 5. It is legible in the writings of the fixth
Age, chat they did fetch the dodrine of the fifth age from their
■writings ,&nd not only from word of mouth. What elfe mean
the prefervation of thofe writings and thofe numerous citations
out of them ? Nay more ; they would nottruft their memories
in a General £"c«w«7 for the Canons of the Chttrch ; no nor for
the Canons of the next preceding Council, no nor for the Com-
mon Creed; but had all read and repeated out of the writing
b:forc the Council when there was ©ccafion. And let Confci-
ence be free to fpeak truth for a Tew fentencev, and tell us in
good fadnefs, whether you believe that the Oral Tradition
of all the Church did preferve the Knowledge of Aug»fiines %

£pifhmHs lt

A j^ey for Catbolicks, \y?

Epiphamns,Chryfoftemes, &c. dodrine, fo much as their wri-
tings do ? Is the dodrineof Acju nas^ Scotus, Gabriel^ &c. yea
the Council or' Trent preferved now more certainly in mens
memories, then in writing ? If fo, they have better memories
then mine thac keep them, and they have better hap then I that
ligh: of fuch keepers. For I can fcarce tell how to deliver my
mind fo, in any difficult point, but one or orhcr is mifunder-
itandmg and mifreporting it ^ and by leaving out or changing
a word, perhaps make it another muter : fo that I am forced
to refer them to my writing* : and yet there by negled they
mifmterprct me, till I open the book it felf to them.

6. Either the Fathers of the fifth age are intelligible in their
writing:, or nor. If they be, then wc may underhand them I
hope with induftry. If they be not, then i. Muchlefswere
their tranfientfpecches intelligible. 2. And then the writings
of the fixth age be not intelligible, nor of any other : and fo we
cannot understand the Council of Trent (as the Papiftsdo not
that controvert i:s fenfe voluminouily, ) nor can we know the
Churches judgement.

7. By ) our leave, the Roman Corrupters take on themfo
much Power to make new Laws and new Articles ©f Faith .]uo4d
fios, by definitions, and to difpenfc with former Laws, that unlefs
they are all Knights of the Port, they can never fwear that they
had all that they have from their Fore-fathers.

8. Well / but all this is theleaftpartof my anfwer. But I
grant you that the fixth age underftood and retained the do-
ctrine of the fifth age, and have delivered it to us. But that
there were no Hereticks or corrupters, you will not fay your
felves. Well then I the far greateft part of the Catholick Church
did not only receive from the fifth age the fame Chriftian Reli-
gion, but alfo kept themfelves from the grofleft corruptions of
the Pope and hii flatterers, that were then but a fmall part • And
thus we nick to the Catholick Church fucceeding to this day,and
you to an ufurper that then was newly feton theThrone of uni-
verfal Soveraignty. So that your chief Argument treadeth Po-
pery in the dirt.becaufe the greater part of the Catholck Church
not only in the fifth and fixth age, but in the feventh, eighth,
nineth , tenth, thirteenth, fourteenth, fifteenth and fixteentb
ages, have been aliens or enemies to the Rjman univeifal

T Monarchy :

i J 8 A I(ey for Catbolicks .

Monarchy: therefore if one age of the Church knew the mind
of the former age, better then the Pope did ,we may be fure thac
the Pope is an ufurper.

The third Argument of H. T. is, that the Fathers of the firfl
five hundred years taught their tenets • therefore its iwpoffible they.
fiouldbefortheProteflants. Ar.fw.\. Proteftanrs arc Chrilti-
ans, taking the Holy Scriptures for the Role or their faith. If
the Fathers were Chriftians , they were for the Protettants ,
but its certain they were Chriftians. If you could prove thac
they were for fome of your miftakes, that would not prove
them againft the Proteftantsin the doctrine of Chriftiamtvand
the holy Scriptures ; and fo that we are not their SuccefT>rs in
Chriftianity , and of the fame Church, which was it that you
fhould have proved , but forgot the queft ion. And of this we
flull fpeakto you more anon.

Well! by this time I have fufficicntly fhewed thefuccefiion
of our Church : and continuation of our Religion from the
Apoftles , and where it was before Luther, and given you the
Catholick Church inftead of a dozen or twenty names in each
age, which it feerns will fatisfiea Papift 5 but yet we have not
done with them, but require this following Juflice at their
hands.

Seeing the Papifts do fo importunately call to us for Catalogues
and proof of our fucceflion, Reafonand Juftice rcquircth that
they firlt give us a Catalogue of Papilts in all ages, and prove
the fuccefiion of their Roman Catholick Church: which they
can never do while they are men.

And here I muft take notice of the delufory ridiculous Cata«
logue wherewith H. T. begins his Manual* His Argument
runs thus [] That is the only true Church of God, ft hich hath had
a continued fuccefftonfrom Chrifi and his Apoftles, to this day, (ve-
ry true') But the Church now in Communion with the Sea of Rome
and no other, hath had a continued fuccej/ion from Chrifi and his

Afoftles to this time : therefore, &c. ] For the proof of the

Minor he giveth us a Catalogue. And here note the mifery of
poor fouls that depend on thefe men, that are deluded with fuch
ftuff, that one would think they fhould be afhamed the world
ffaould fee from them.

i. What if his Catalogue were true and proved, would it-

ftrove.

A I{ey for Catholic ks . i j p

prove the Exclufiory hat [ no other Church : ] had a fucceflion ?
Doth it prove that Conftantir.gpte, or AUx&ndrU had no fuch
fucceflion , becaufe the llomanifts had it ? where is there ever a
word here under this Argument to prove that exclulive part of
his Minor ?

2. And note how he puts that for the Qneltion that is not the
Queftion between uj. A fair beginning/ The Queftion is not
abjur Churches in Communion witbyeu , but about Churches in
jubjeltioH to you : But this is but a pious fraud , to fave men by
decievingthem. The Ancient Church of Rome had the Church
of Hierufalem . Corinth.Phili^i, Epbcftii^nd many a hundred
Churches in Communion with her /.hat never were in fubjeflion
to her.

3 . And if che Papifts can but prove themfelves true Chriftians,
I will quickly prove that the Protcftanrs are in Communion with
them {till, as Chriftians.by the fame Head (Chrift) the fame
fpirit, baptifm, faith, lovc,hope, &c. though not as Papifts, by
fubje&ion to the fame ufurper.

4. Our queftion is of the Vniverfal Church : And this man
nameth us twenty or thirty men in an age that he faith were pro-
feflfors of their Religion ; And doth he believe in good fadnefs
that twenty or thirty men are either the univer fall Church } or a
iufficient proof that it was of their mind ?

5. But principally, did this man think that all, or any befides
their fubje&s had their wits fo far to feek,as to believe that the
perfons named in his Catalogue were Papifts , without any
proof in the world , but raeer'y becaufe they are lifted here by
H. T. ? Or might he not to as good purpofe havefaved his la-
bour, and faid nothing of them ?

6. But what need we go any further ? we will begin with him
at his firft Century, and fo to the fecond, and if he can prove
that JefusChrift, or the Virgin Mary t or John Bafti ft , or the
Apoftles,or any one of the reft that he hath nimed,were Pa-
pifts, (much more all oftheraj I am refolved prefently to
turn Papift. But unle.s the man intended to provoke hisrea^
der to an unrevercnt laughter about thisabufeof holy things,
one would think he fliould not have named John Baptifi , that
was dead not only before Rome bad a Church,but alfo before the
time that BelUrmine and his Brethren pretend that Peter re-

T 2 ceived

1 4 o A Kjyfor Catbolicks.

ceived bisComnvfjion, to be theuniverfall Head. And did noc
this writer know that Proteftanrs can give him the fame names
as for them ? and if printing them be proof, their proof is as
good : If it be not, what proof fhall we have? Our proof is
the Holy Scriptures, written by the Infpiration of the Holy
Ghoft in thofe times. Therce we prove chat the firft Church
held the fame belief as we have : yea, though it be not incum-
bent on us, we will thence prove that the Catholick Church was
not then P. pills. Whyelfedo we flill appeal to Scriptures, and
they refafe to Hand to the tryal of it any otherwifethen as
expounded by the Pope, but that we arc confident, find they
d Ardent of them > We know tbeApoftles faith from the Apo-
't!cs ^ but the Papifts will not know it but from the prefent
Church of Rome. 1 hey tell you the Apoftles were for them ;
but how know we that? Why by the teftimony of the next
t ge : and where isthatteftimony ? Why the third age received
it; and how is that proved? Whybecaufe the fourth ar,e was
of their mind; And how prove you that? Whv in tbeupfhor,
becaufe the present age is of their mind: Wh^ but moft Chri.
ftiansof the prefent age, are againft them: yea, butrhey are
none of the Church: It is only the prefent Church of Rove.
Well .' but the pre'ent Church of Rome reprefenred in a Gene-
ral Council may err. I, but the Pope cannot in Cathedra and in
app'oving a Council!. So that thefuram is this : IfthePope
himfelf may be ;udge,the Apoftles werePipifts : Butif the Apo-
ftles may be heard themfelves, they were none.

I make no doubt ( though Btllirmine deny it,) tut other
Churches can prove as good a fucceifionas the Romane, as to
Bifhops^ And poor Bel'armite after all is fain to give up
this Mark a§ infurficient to prove a true Church. Lib. 3 -de
Ecc/ef.cap. 8. Dico fecunlo, Argumentum a fuccefsione legitime
adferri a nobis fracifue ad frtbandim n«n ejfe Ecc/ejiam ubi
mneft hac f/tccefsio, quod qui dem evident eft: ex quo tamennon
eoiligitttr ttecetfario, ibi ejfe Ecclcftam nbi eft fuccejfio. By his
own confeflnon then> fuccefiion will not prove the Romanifts a
true Church.

Bui as to a fucceffion of Religion , and a continuation of the
Catholiek Church, for my part, I am fo far from declining ic.
In argumentation, thatlbere.folemnly profefs to all the Pa-

pifls.

A t\ey for (^atbolicks. \ 4 1

pifts that ftiall read thefe words, that, AS SOON AS I
SHALL SEE ANY CERTAIN PROOF, BY
CATALOGUE OR ANY OTHER WAY, THAT
THE CATHOLTCK CHURCH, HATH SUC-
CESSIVELY FROM AGE TO AGE BEEN
PAPISTS,IWILL TURN PAPIST WITHOUT
DELAY: AND I CHALLENGE THEM TO
GIVEUS SUCH PROOF IF THEY CAN.

Nay if they will prove that in the firft age alone, or the
fecond.or third alone,the Catholick Church were Papifts, I am
-Jfn rcfolved to turn Papift : Nay I am mod confident they can-
not prove that in any one age to this day, the Catholick Church
were Papift?.

And as to H Ts. Catalogue, I rcrurnhim fuither snfwer,
that no one named by him in the firfl sge hrd any one of
their errors: And no one named by him to the year four hun-
dred, ( I may add, tothe year fix hundred, if his falfe catalogue
be truly corrected) was a Papift; fo well hath he pre v:d the Po-
p fhSucceflion.

But for the plainer opening of this, I fhall add thedifcuffionof
another of their deceits*

Ch a p. XXV.

DtttEl.16. A Nother notable fraud of the Papifts, is, to
XjL confound all their own errors and corruptions
together , and then to inftance in feme of thofe errors that are
common tothemrrith feme ethers, and to omit the Ejfentiatl parts
of Popery : And fo they would make the world btlieve, that if
they prove the Antiquity of any points in difference between
them and us, they do thereby prove the anr:qukv of Popery
( and foof tbefucceffion ) And fothev would mike our Reli-
gion alfo EflentiaMy to confift inevery in r enour difference be-
tween us.

Suffer them not therefore thus to juggle in the dark, bur di-
ftinguifh between the Effentials of Popery , or the m.-in d»ff»«
rence between them and u«, and the other errors, which are
not proper to them alone,

T Jj Thut.

14* A I - k s -

Thus BilLirmir.: ctftfn his jogltng lib. 1- de Ecclef. cap. 9.
where he p'.eadeth Aoriqu'ttv of Do&rine as a Note of the
true Church : And ( faun he ) J*m an bus modis y Scc- Tn>
ypnjes fte may by this Mark prove our Chnrch. I. By jhtwin*
■the fentences of the Ancients y b) which ive confirm all oar tenets,
and refute cur adversaries. Bin this way ( lath he ) is mofl
prolix , ar.d dbmoxiutti to many calumnies and cbjcclions. ( Mar*
Papifo,ind take lieed of appealing to Antiquity.) The other way
( faith he ) is fhmer andfttrer, by jhewingfrfl from the confef-
fion of the adv.rfayics, that our tencnts are the doUrim of all the
dnne»ts,&:c.] And indeed if the weaknefs or raftineU of any
Proreftants be the Papifts fttengt^ \i s (\ mt f or us to be more
prudent ; but if it be the Papifts unhappinefs that cannot under-
stand the antiems in the smients, but only from the Pope or the
Proteflants, the Fathers art fain into the hands of Babies as
well as the Scriptures •, and the Proteftants have too little wit if
they Will join with the P^peinan abufive interpreting the Fa-
thcrs for the Papifls. And thus BelUrmine proceeds to cite
Calvin, and the Cencuriils, as giving them the Fathers. But
wherein? Forfoorh in the point of Frec--iri!l t Limbt4s, Concupi-
fcence.Lint, Lay baptifm in necefsity, &c. And therefore by
our Confefsions Antiquity is for thePapifts. And this is their
fhorteil and furefl way. ( The core fools we then. ) Is not
here great diffidence in the Fathers, when they have more con-
fidence in our layings then their writings ?

But this jugling will not ferve the turn. Take up the Ef-
fcntials of Popery, and prove a Gatholick fuccefsion of them,
and you fhall win the day. In Explication of my former profefsi-
ons, I here again folemnly promife and proteit,thac [WHEN
EVER I SEEA VALID PROOF OF A CA-
THOLICK SUCCESSION OF THESE FOL-
LOWING POINTS, I WILL PRESENTLY
TURN PAPIST: OR OF ANY ONE OF THEM,
I WILL TAKE-UP THAT ONE.] And I provoke
the Papifts that boait of Tradition, Succefsion and Antiquity,co
do this if they are able.

1. Lee them prove a Catholick Succefsion, or continuation
s point, thitThePope of Home is appointed by Chrifttobe
tver fall Monarch) Soveraign^ovcrmhr^ Head of the £V

thelic\

A FQy for Qatholicks . 145

tholic\ Church, and the Vicar of (fhrifl on earth, and holding
the place of God himfelf whom all muft obey.

2. And that the true and only Cat ho lick. Church is a Society
thus headed and Governed by the Pope, and that no man is a true
member of the Catholick. Church, that is net the fubjetl cf the
Pope as univerfal CMonarch : Nor can any other befaved,as being
without the Church.

3. And that the (fhurch of Rome is by Cjofo appointment the
Aiiftris of all other Churches.

4. And that the Pope of Rome is Infallible.

5. That we cannot believe the Scriptures to be the word of God,
or the Chriflian dotlrine to be trtn, but upon the Authoritative
Tradition of the Roman Church, and upon the knowledge or belief
of their Infallibility : that is , we muji believe \n the Pope as In-
fallible , before we can believe in Chrifl ( ft ho is pretended to give
him that infallibility. )

6.That no Scripture is by any man to be interpreted but accord-
ing to the fence of the Pope or Roman Church^andthe unanimous
conftnt of the Fathers.

7. That a General Council approved by the Pope cannot err ;
but a General Ceuncil not approved by the Pope may err.

8. That nothing is to us an A> ti le of faith till it be dccU-edby
the Pope or a General Council ; (thsugh it was long before declared
by Chrifl or his Apojlles as plain as they can fpeukj. )

9. That aGeneral Council hath no more validity then the Pope
giveth it.

1 0. That no Paflor hath a valid Ordination, unlefs it be derived
from the Pope.

1 1 . That there are Articles of faith of Ntceffity to our Salva*
tion, which are not contained in the Holy Scriptures, nor can be pro-
ved by them.

1 2. That fuch Traditions are to be received with equal piout
affeflion and reverence as the holy Sc-iptures.

13. That Images have equal honour with the Holy Go.

fP'l-

I4« That the Clergy of the Caiholick^Church ought to ffrcar .
obedience to the P pe as Chrifl s Vicar.

1 5. That the Pope fhsuldbea temporal Prince.

16. That the Pope and his Clergy ought to be exempted front'

the-

! ^ ± ^ /^g for Q<x i bolicks .

the government of Prir.ccs,aad Princes ought not to judge anipx-
nijjj the Clergy, till the Po'c deliver them to their power, havm*
degraded than.

i 7. That the Pope may difpofjefs Princes of their Dominions, and
oive them to others, if thofe Princes befuch as hejudgeth kirctickj,
or will not exte minate Hereticltj.

lR.That in [ach c*fe> the Pope may difcharge all the fub jells
from '.heir allegiance and fidelity.

1 9. That the Pope in kis own Territories, and Princes in theirs ,
mujf burn or otherwife put to death , all that deny Tranfubftanti-
ationjhe Popes Soveraignty^r fuchdMrines as are afore exprejfed ,
when the n ope kath fentenccd them-

ZO.That the pecple fhjuld ordinarily be forbidden to read the Scri-
pture in a known tongue j except fome few that have a licenfefnm
the ordinary.

2 1 . That public^ Prayers, Trayfes and other puhlickworfhip of
God, fhndd be performed conjlantly in a language not under ftoodby
the People ; tr only in Latine, Greeks or Hebrew.

2 2. That the Bread and wine in the Eucharift, is Tranfub-
t ami ate into the very body and bloob of Chrifi ^ [0 that it is no more
true Bread or Wine , though our eyes , t aft \ and feeling tell us that
it is.

23 That the confecrated ho(l is to be rvorfhipped wi;b Divine
rporjhip, andcalledour Lord God.

24. That the Pope may oblige the people to receive the Eucha-
rift only in one kind ,and forbid them the Cup.

25. That the /ins called venial by the Papifts,Are properly nt
fins, and defer ve no more but temporal puni/hment.

26. That we may be perfect in this life by this double perfection.
1 . To h*ve no ftn, but to k,eep all Godt Law perfectly. 2 . To fu~

pererogate, by doing more then is our Duty.

27. That eur works properly merit falvation of God, byway
of Commutative fuflice, or by the Condignity «f the -works as
proportioned to the Reward.

28' That Prit ft s Should generally be fordidden Marriage.
29. That there is a fire called Purgatory^ -where fouls are tor'
mented, and where fin is pardoned^ in another -world.

3 o. That in Baptifm there is an imphcite vow of obedience to
the Pope of Home.

1 1. That

A l^ey for Catholich. 145

$i. That God is ordinarily to be wor flipped by the Oblation of a
true proper propitiatory Sacrifice for the living axd the dead , rrbere
the 'Prieft only jh all eat and dr. nk. the body and blood of Chrift ,
r:ij le the Congregatim look on aid partake not.

32 That the Canon of Scrpture is the fame that is dec'a"edby
the Council of Trent .

I will oafs by abundance more to avoid tedioufnefs; And I
will nor flay to enquire which of thefe are proper to the Papifts.
Dud am refolved loro receive many of them as they can prove
a Catholick facceftion of ^ that is, that they were in all ages the
Do&rincofthe Uiiverfil Church ; Andl crave rhe charity of
fuch a proof from fome Papilt or other , if they have any cha-
rity in chem j and that they will no longer keep univerfal Tradi-
tion in their purfes.

And I would defire H.T. to rcvife his Catalogue, and in-
ftead of twenty or thirty dead and filent names , that fignirie
romoretlien Blanks or Cyphers, he would prove that both
thofe p^rfons and the Catholick Church did in every age hold
thefe thirty two forementioneddoArines. And whenhith done,
then let him boaft of his Catalogue. Till they will perform this
task, let them nevermore forfhame call to us for Catalogues
or proof of fucceflion. But if they are fo unkind that they wiii
not give us any proof of fuch a Catholick fucceflion of Popery,
we (hall be ready to fupererogate, and give them full proof
of the Negative, -That there hath been no fuch fucceffton of thefe
thirty two point f,]a.s foon as we can perceive that they will ingeni-
oufly entertain ic.though indeed it hath been often donealready.
But certainly it bclongeth to them that fuperinduce
more Articles of Faith, to prove the continuation of their own
Articles through all age? ; of which anon.

Well/ but one of thefe Articles at \caft(the Popes Sovereignty)
H. T. will prove fucceffively, if you will be credulous enough.
In thefirftage he proves it from Peters words, AEi. 157, 8, o,
10. God chofe Peter to convert Cornelius and hi- csmpany : there
fore the Pope is the Vnivtrfll Monarch. Are you not ail con-
vinced by this admirable argument ? But be forgot that Bellar-
mine, Ragufms ( in Cor.cil. Bafil. ) and others of them fay,
.that no Article can be p oved from Scripture , but from the
proper liter -all fence. To lay fomewhat mare, he unfeafonably

U talks

J 4 ^ ^ /^O' / or Catholtcks .

*a!ksof the Council of Sard's and (^ulcedon y an. 4C0. & 45 r,
left the firft age have but a blink p.

In the fecond age he hath nothing but the names of a few thatf
never dreamt of Popery, and a Canon ( wh ch you mull believe
was the Apofll'es) th.it Prices mafi communicate. Of which we
are well contenr.

In the third Age he nameih fifteen Blfhops of Rome, of whom
thelaft wasdepofedfor offering intenfe to Saturn,] upiter, &c.
But not a fyllable to; prove that one qf thele Biftiops was the
univerfal Monarch: Much lefs that the Catholick Church was for
fuch Monarchy. But to excufe the matter ,' hetelbyou, that
the fecond and third Age produced no Councils (the greater de-
ceiversthen are the Papiits that have found us Councils then)
and fo you have no Catholick fuccefilon proved. Tea, but he
faith, they have [ucceffions of Popes^MJtrtjrs and Ccnftffors, which
ij fufficient for their pur pfifes. See the. ftrength of Popery I Any
thing is fufficient for your purpofes, \t kerns. Rome had Btfhop.-,
therefore they were the Univerfal Ruler* of the Church; A
flrong confequence ! Rome had Martyrs and ConfcfTors : there-
fore it was the Miftris of all Churches. Who can refift thefe
arguments? But why did you not prove that your Confeflbrs
and Martyrs fufTered for attcfting the Popes Soveraignty I
If they fuffcred but for Cbriftiantty .," that will prove them
but Chrifti3ns,andnotPapin:s. Thus you feeto theconfufion
of the Papifts , that they have nothing to (hew for the fucceflion
or antiqaity of Popery for the three firft Ages. Yea worfe .
then nothing : For here he comes in with fome of the Decre-
tals forfooth of fome of their Bifhops. Decretals unknown, tili
a while ago in the world, brought out by Jfidore Af ere at on .
but with fo little cunning as left them naked to the fhame of the
world ; thefalfhood of them being out of therafelves fully p:o-
ved,by Blondell^Reignolds, and many more,and confeffed by fame
ofthemfelves. Here yon fee the firft foundation of Papal fuccefo
Hon ; even a bundle of fi ft ions, lately fetcht from whence they!
pleafe to cheat the ignorant part of the world.

But in the fourth and fifth ages B. T. doth make us amends
for his want of proof from the three firft. But fuppofe he do ;
whats that to a fuccefiion .while the three firft ages are ftrarg^
ft) Popery f Well / but lets hear whzr he hath at laft. His firft

proof

A f\eyfw Catholkks. 147

proof ( after a few filcnc nann.es ) is from the Council tf Nice ;
And what faith that?why i Jt defined that theSon of Godis cenfub-
ftantiall te his Father, und trjie God And wha;s t hat to Popery ?
2 But it defined the Popcj Soveraigniji But how prove you that ?
Why it is in the thirty nin.h Arab. Canon. O what Conferences
havcthofe men that dire thus abufe and cheat the ignorant i
As if the Canons of the firft General Council bad never been
known to the world, till the other day that Alphonftis Pifanns
a Jofilice publifheththem our of Pope Julius and I know not
what Arabick book. Thcfe men that can m^ke both Councils
and Canons at their pleafure above a thousand }ears after the
fuppofed time of their exigence, do never need to want authori-
ty. And indeed this is ^cheaper way of Canon-making in a
coiner, then to trouble all the Bifliops in the world with a great
deal of co!j and travail to make thern. But if this be the founda-
tion, tm& building is anfwerablc. Their Bi (hep Zofimm had
not been acquainted wish thcfe new Articles of an old Council,
when he put his trick upon the fixth Council of Carthage, where
for the advancement ofhis power (though not toanuniverfall
Monarchy, yet to a- preparative degree ) he layeth his claim
from the Council of iWctyis faying \_Placuit ut ft Epifcopm ac
c»fattisJfterit,Scc] which was that If an (jetted Bifisop appeal
ro Rome, the Biftcp of Rome appoint feme of the next province ts
judge ; »r if yet he'dejtre his captfe to be heard ,the Bifhop of Rome
Jh ail appoint a Presbyter hit Legate, &c. ] In this Council were
2i7.Bi(hops,yf«rf/wbeing prefident,and Attguflinc being one.
They told the Pope that they would yield to him till the true co-
pies of the Council of Nice were fearched ; for thofe that they
had feen had none of them thofe words in, xbatZofimus alledged.
Hereupon they fend abroad to theChurchesoftheEaft,toCc»*,
flantinople, Alexandria, Antioch, &c. for the ancient Canons.
From hence they received feveral copies, which all agreed j but
none of them had either Zoftmns forgery in- nor the forged
claufe which Bellarmm muft have in; much lefs the eighty
■Canons of Pifanus the Jefuite, or this one which H T. doth
found his fucceffion on , but only the twenty Canons there men*
tioned, which have no: a word for the Popes Soveraignty.

And here note 1 . That Zofimus knew not then of Pifanus Ca-
cons, or dfe he would have al'edged them ; nor yet of Bellar-

U a mines

148 A I\ey for Otbolicks.

mines new pare of a Canon for the Primacy of the Bifliop of
Rome. 2. That Zofimus himfelfhad not the faith, the wit or the
memory, to plead either Scripture, Apoftolical Inflitution, or
Tradition, for his priviledge^but only a falfe Canon of the Coun-
cil of Nice : as looking no higher it fecms for his authority.
3. How early the Roman Bifliops begun both to afpire ,
and make ufe of forgeries to accomplifh it. 4, That there
wasnofuch Apoftolick or Church Tradition for this Roman
power, as our Matters of Tradition now plead for ; which all the
Catbolick Church mud know. For the wholeCounci'.wiih all the
Churches of Cenfiantinople, Alexandria, Antiocb, &c. th.t is,
in a manner all five Rome were ignorant of that which Zofimm
would have had them believe, and Bcllarmineand H. T. would
have us to believe. 5. Note alfo how little the Church then be-
lieved the Popes infallibility. 6. Yea Note, how upon tta recep-
tion of the feveral Copies of the N ; cene Canons, they modeflly
convi&ed Zoftmut of falfhood : And how the Council refolved
againft his ufurpation. See in the African Council?, the Epiflle
of Cjril and Alexandra, and Atticusof.Cenflant-nop'e: and
theEpiftles of the Council to Boniface and CeUfline. In
their Epiftle to Boniface before they, had received their nn-
fwers from other Churches about the Nicene Canons, they
tell him that the) believed thej Jhould not fhfftr that Arro-
gancy [ nonfumus iflum typhum pajfuri ~] But to CeUfline they
conclude more plainly, though modeftly Q Presbytirorum cjrtos}\
Crfec[uentium,&c.i.e. \ Let jour holintfs , as befeemeth you, re-
fill the wicked refuges of Presbyters and the Clergy that follow
them ; becaufe this is not derogate, or taken from the African
Church by any Definition of the Fathers ; and the Nicene Decrees
mofl plainly committed both the infer -our C^rjy , A*d Bifhops
themfelves to the Metropolitans. For they did mofl prudently, and
■mtfl juftly provide , that all bujinejfes (N.B. all ) fieuld be
ended in the very places where they begun ; and the Grace of the
holy GhoflVt ill not ( or Jhould not ) be Wanting to each province *
which equity Jhould by the Triefts ofChrift be prudently obferved,
and mofl conjfantly maintained: Efpecialh, becaufe it is grantid
to every one to appeal to the Councils of their cttv> Province ,
or to a V 'niver fall Council , if he be of ended with the judge-
ment of the Cegnitcrt. Vnltfs thtre jhould be any one that can

think :

A l\ey jor Qitbolicks. 149

thinks that our God can infpire a jxftice of trjall into an] one man
( N. B. ) and deny it to innume; s.b'e Friefi s that are congregated
in Council/. Or how can that judgement thus pafi beyond fea
be valid, to which the neceffary ferfens of the witnefs could not be
brought, cither becanfe of the infirmities of fex/r of age \maiy other
impediments intervening. For that any ( '. e. Legates ) Jh uld be
fent as from the fide of yow hclinefs,rv, find not cenfiituted by any
Synod of the Fathers. Btcaufe that which you fent us bj onr ftl>
low Bijhopv- u([\nu^ as done by the Nicene Council in the truer
Councils, received as the Niece, ( fent from holy C ynl our fel-
low Bi/hcp of the Church of A 'ex in dm , and from venerable
Atticus the Bifij-.p of Conftantinop'e, out of the Authenticity (Re-
cords,) which alfo heretofore were fent by us to Boniface yjur
predeceff J r i Bifhop of venerable memory, by Innocent a 'Presbyter^
a>.d Marcellus Subdeacen, by whom they were from them to us di-
rected, ) imvhich we could find no fwh matter, \s4nd do not ye fend
your Clergy executors to potent men ; do not ye field to it ; /eft we
feem to bring the fmoaky ^rrogancy of the world ( or fecular ar ■
rogancy ) into the Church of Chrifi, which preferreth the light of
fimplicity ard day of humility fir them that dc fire to fee God. For
of our brother Fauftinus, we arefecure, that the fafe brotherly cr^-
rityinynr ho lint (fits honefiy ani moderation y can fuffer him to fay
m longer in Africa. 3

Well faid Aureliui I Well faid A U gufiine ! Well faid all you
African Fathers'. Hid others P.uckas clofeto it asyou 3 th.2pa.
pacy had been kept from the Univerfail Monarchy.

Note here i. That this Counc 1 lookt no higher for the pow-
er of the Pope and other Metropolitans, then to the Council of
Nice , and thought it a good argument, that th^ Pope hid no
fuch power, becaufe no Council had lb fubje&ed the A r rican
Church.- And therefore they never dreamt that Chrift or the
ApofHes had given it him. 2. Note that they evince the Nullity
of his pretended power out of the N. cere Council. 3. Note that
they took him not to be above a Council, having power to dif-
penfe with its Canons. 4. Note that by the Nicere Council, not
fome, but all bufinefs muft be ended where thev begin, and this
Council fo inter prered 1 hem : and therefore rbcrt/s noappeals
to the Pope. 5. And that he that faith otherwife unjuftly chugtth
the Holy Ghoft to be wanting to tht( hu'eh. 6. Thacihsor-

U. 3 der

i j o A I\ey for Catbolicks.

der is to be held faft. 7. That they took icfor a fufficienc rea-
for. againft appeals to ^cwi?,becaufe all might appeal to a provin-
cial or general Council. 8. Note that rhey thought it a thing
not to be imagined by a man, that God fiiould give his Spirit to
any one man> even to the Pope,to enable him to try and judge,
and deny it to a Council, General or Provincial. This fecmed
to them a thing that none fhould imagine, (o that they little
dreamt of the Roman infallibility or power of Judging all the
world. 9. Note alfo that they thought the Popeto beuncapa-
ble of this univerfal judgement, were it but by diftance, and the
natural impediments of age, fex, and many the like that muft
needs hinder the neceffiry witnefTes from fuch a voyage or
journey. So that they give an Argument from Natural necef-
fity againft the Popes pretended Soveraignty and judgement.

10. Note alfo that they plainly make fuch judgements to be in-
valid for want of necefifiry witnefs and means of profecution.

1 1 . And whereas the Pope might objed that he could prevent
all this by his Legates, they flatly reje&that too, and fay they
find no fuch thing Conftituted by any Synod : fo that they
both re je&cd the Popes trying and judging by Legates in other
Metropolitans jurisdiction ; and they took it for a Efficient
ground to do fo , that there was no Council had fo conftituted;
little dreaming of a Scripture conftitution, or Apoftolical Tra-
dition. And if the Pope may neither judge them by himfelf
nor his Legates, he may fit ftill. 12. Next they convince the
Roman Bilhop of fending them a falfe Canon of the Nicene
Council 1 3 . And they (hew us here what way the Pope then
took to get and keep his Power .• even by fending to the fecular
commanders of the Provinces, (in whom they had fpecial intereft:
by their rcfidencc at Rome, ) to execute their wills by force.
14. And note how the Council plainly accufeth them for this,
of introducing fecular Arrogancy into Chrifts Church, that bet-
ter loveth fimplicity and humility and light. 15. And note
how plainly they require the Bifhop of Rome to do fo no more.
16. And how plainly they tell him that Fattftinus his ftayany
longer in Africa will not ftand with that honefty and modera-
tion of the Bilhop of Rome which is neceffary to the fafety of
brotherly charity.

1 J give you but the plain paflages of the Council as they lie be-,

fore

A I^ey for Qatholkks . 1 5 j

fore you, and fcrucno forced confequences from them. And
now let Binnius and his brethren go make women and children
believe tbac it was not Appeals to l\otv.c,but a trouble feme mam.tr
»f tryalthtt die Council was againfV. And let H. T. tell men
that take him for infallible^ aNieene Cinon for the Popes Su-
premacy and Monarchy. And Ice him periwzde ideots and. do-
tards that the Catholick Church in the lounh and fifth ages
for the univerfal Government of the Pore. Ai d fo J p. J
to his nexr proof.

Saith H. T. [The fir/l Conftanmcp.Council d creed: '
of Conftantinople to be chief next the Bifhop of Home. ]

An fa. i. You fee then that Primacy was but the Initiation of
Councils, for order fake. 2. You fee then that it was grounded
on a fecular reafon; for fo faith the Canon [becaufcitis mrt
Rome. ] 3. You fee then that the Popes Primacy was but hono-
rary , and gave him no univerfal Government. For the p . i~
micy here granted to Conflantinsple , gave them no Govern-
ment over Alexandria, Antioch^&cc. 4. Yea exprefly the fe-
cond Canon limits all Bifhops without exception to their own
Diocefs. And Jo doth the third Canon, exprefly affirming
£ that according to the Nicene (Council in ever) province, the pro-
vincial Council ought to adminifler avd govern all things.'] See'
now what a proof here is of Catholtck luccefficn of the Roman
Monarchy / Nay how clearly (till it is difproved to that time.
The next proof of H. T. is from the third Atl of the firfi
Council of Ephefus, thatVstCTj/et lives and exercifes judgement im
his Succejforj ] AnfaWz turns us to look a needle in a bottle of
hay. That Council is a large volume, containing fix Tomesii
Binrdus , and not divided into Afts. But I (uppofe at laft
I have found the place, Tom. 2. c 15. where the words
\_thit Peter \xai the Headof the Ap(,files~\ though nothing to
their purpofe, are neither Ipoken nor approved by the Council ,.
but only by Philip a Presbyter, Celejlines Legate. And the
Council, though fpecially moved by his concurrence to cx:oll
Cclejline to the highett,yct r.Never [pake a word of his Govern-
ing power or Soveraignty , but only his concent : And when
they mention the Roman Church, it is only their co-cen; which
they predicate. 2. And theyextoll Cyril equally widi Ctle/finc
[Novo Paulo Ccl'flw ( they forgot Btter ) Novo l>Auh Ct-

1^2 A I{ey for Catholicks.

rillo: . Vntt Celeftinsds , Vntis Cyrillus,'] &c.

The next wicnefs brought is the Council of Calcedtn^as caU
ing Leo ZJniverful A r chbifiop and Patriarch of old Rome, and
fenttnee is pronounced againjl D.ofcorus in the names ofL-0 and
Saint Peter. ] Anfw. i. Thisi* but one of your common frauds.
It was not the Council that called him univerfall Archbfhop,
but two Deacons in the fuperfcription of their Libel^viz.TWo-
d'jras and Ifchirion. And were they the Cathoiick Church?
2.ByQ Vniverfal Archbifljop~\ its plain that they meant no
more then the. chief in dignity and order of all Arcbbifiops ; and
not the Governour of all. 3. I have fhewed you before that
this very Council in its Canons not only give the Biftiop of Con-
ft anthople equal priviledges with the Bifhop of Rome , but ex-
prefly lay that Rome received this primacy of trder a patnbus,
from a Council \becaufc it was Sedes Imperii, the feat of the Empe •
rofir. I thought 1 had given you enough of this Council before.
Sure I am when Bellarmine comes to this Canon,he hath nothing
to fay for his caufe, but plainly to charge this famous fourth
General Council with lying or fal(hood,and to fay, that the
Pope approved not this Canon. But approved or not approved,
if this was the Catholick Church representative, furelarnthat
their teftimony is valid to prove that there was then no Catho-
lick reception of the Roman Monarchy as of God, but contrarily
a meer primacy of Dignity and Honour given it newly by men.
In the fix:h age he had not one Council to pretend it feems for
the Roman Sovcraignty, for he cites none, but about other mat-
ters (of which anon. )

In the feventh age (which he calls the fixtb) though then
the Soveraignty was claimed by Boniface fit citeth no Council for
it niether.

In the eighth age ( from the year feven hundred ) he cites the
fecond Council of Nieces approving anEpiftleof Pope Adrian^
wherein he faith that the Roman Church is the Bead of all Chur-
ches. ~] Anfw. 1. But whether ^r/<*»himfelfby the Head meant
the chief in Dignity, or the Governour of all, is a great doubt.
2. But whatever he meant, the Synods approving bis Epiftle for
Images, is no proof that they approved every word in it. 3 . Yea
Tharafius feems to imply the contrary, calling him or\y J'eteris
Rom-t primas & tefiatorum principum fucceffor ; as if his Sea

had

A E^ey for Catholich.

[ J?

had the Prmledge only of being the Primate of Rome and noc
the Ruler of the world. 4. But if this Council did ^ as it did
not) openly own the Papal Soveraignty, it had been no great
honour to him : For as in their decrees for Images they con-
tradi&ed two Councils at Conflantinople - t and that at Frank-
ford contradi&eth them j fo might they as wellcontradid the
Church in this.- Even as they defined Angels to be corporeal
which the Council of Later anc afterward contradicted. But the
plain truth is, it was the fcope of Adrians Epiftle as for Images
which they exprefTedtbemfelvcsto approve. And that their
Image-worfliipitfelfhath no Catholick fuccefiion, me thinks
they (hould eafily grant, confidering not only, 1 . That there is
nothing in the firft ages for them. 2. And that Epiphanitts
and many before him fpeak exprefly againft it. 3.Butfpeci-
ally that there have been more General Councils of thofe ages
againft them then for them, and that before this of Nice de-
creed for them , the reprefentative Catholick Church ( ex-
cept (till the Pope be the Catholick Church ) did condemn
them.

I fuppofe by this time you will think it needlefs for me to
follow H. T. any further in his Catalogue. I am content that
any impartial fober perfon judge, whether here be a fatisfa&o-
ry proof of a Catholick fucceflion of the Papal Sovtraignn
when through fo many ages, they bring not a word for any fuc-
ceflion at all ; much lefs that it was owned by the Catho-
lick Church : and leaft of all that all the reft of Popery was
fo owned.

ObjecT But at leafl fome other points of Popery are proved by
H.T.to have [uchafttccejfion. Anfw.Peruk his proofs and freely
judge. Two of the thirty two Articles which I mentioned be-
fore he fpeaksto : The one is that Bijhops, Prieflsand Deacons
fbould abftainfrom their Wives , or be degraded. - ] But I. The
Council which he cites for this, is but a Provincial Council in
Spain in the fifth Age : and whats rhis to Catholick fuccef-
(ion ? 2. The Evidences for the Antiquity of Priefts marriages
ere fo clear and numerous, that I will not thank any of tbem
to confefs their doftrine a Novelty. 1 Cor.9. 5. Have we not
power to leadabtttta Sifter ^aWife as well as other -4poJlles % andas
the br"hrcn of the Lord and Cephas ? I hope they will not deny

X chat

154 ^K§yf or Catholick* *

that Peter had a Wife ? I Tim. 3.2,4.^ Bifhop muft be blame -

lefs, the husband cf one Wife One that ruleth well his own

boptfe , having his children in fubjetlion With all gravity.
ver. 12. Let the Deacons be the husbands of one wife', ruling
their children^ and thtir own houfes well, Tit. I. 7. If any be
blamelefs, the husband of one Wife, having faithful! children^

■ The Ancient Canons called the Apoftles, fay, Can. 6. Let

not a Bifhop or Presbyter put away his orvn Wife on pretence of
Religion. And if he rejeft her, let him be excommunicated : but
if he perfevere, let him be defofed. ] Let Bellarmine perfwade
thofe that will believe him, that this Canon fpeaks but of deny-
ing them maintenance: Canons as well as Scripture are unin-
telligible to thefe men. The Canons at Trull, of the fifth
and fixth Council, do exprefly expound this Apoftolick Ca-
non as I do here : and they profefs it was the Apoftles con-
cefsion then to the Bifhops to marry : and they themfelves
forbid any to feparate Prielh from their Wives, and profefT.-dly
oppofe the Roman Church in it, Can. 12, 13. For this Bellar-
mine, Hb.2cap.27. de Pont if Rom. reproachetrr them , and
thats his anfwer. Forfooth, the Pope approved not thefe (fanons s
j. Let Adrians words be read, and then judge. 2. What if he
did not ? Our enquiry is of Catholick Tradition and fucceflion,
and not of the Popes opinion. But its eafie to bring much more
for this.

Another point that H. T. proves ,is, The fame Canon of Scrip-
ture which they own : And for this he brings one Provincial
Council, Cartk 3. as in the fixth Age. An excellent proof of
Catholick fuccefsion through all Ages. But have we not bet-
ter proof of the contrary ? Let him that would be fatisfiedper*
life thefe records and judge. Eufeb. Ecclef. Hift.l. 3 . cap. 9.
vel. 10. and there Jofeph. li. I. cent. Apion.Conftitut. Apoftol.
Cwhofoever was the author ) lib. 2. cap. 57. Canon. /Jpsft..
tilt. Dionyf. Eccl. Hier.cap. 3. Melet. in Eufeb. Ec*l.Biflor.
lib. 5. cap. 14.. Origen in Niceph. hift. Ecclef. lib. %. cap. 16.
Ori^. Philocal. cap. 3. Eufeb. Hift. 1. 6. cap. 2$. Tertul. cont.
Mj.rcion. Carm. lib. 4. cap. 7. Athanaf. Tom. 2. Efifl. 39. Et
inSympf. Sacr.fcrip. Hilar. Pitlav.Explanat. in Pfalmos. Cy-
ril. ( vel. fohan.) Hierofol. Catech. 4. Ccncil. Laodic. C an S9»
Epiphan. baref. 8 . & 76". & de Menfur, & ponderib. Greg.

NAtJanz*

A l(ey for Qaibolicks. \ j j

Nazianz. Carmin. deveris & genuinis libris SS. Amphiloch. in
Ba)fam.pag. 1082. Hieronym.in Prolog, in lib. Reg< & Prol.
in lib. Sslom.Et Epift.ad Lttam. & faffim.Ruff.nHs in Symbolum.
But what need I cice any more.when Dr. C *fi» hath done it in a
volume purpofely ? where this allegation alio of the third Cone.
Carthag. is anfwered.

AND now having (hewed you that Pa pifts cannot prow
any Catholick Succefiion, or Continuations Tradition
of their Religion, let us coniider of their filly (hifr,by inftancing
infome by -points common to thera with others. Of which
I (hall fay the lefs becaufe I have fpoke to it already in my Safe
Religion.

And before I mention any particulars, remember that Ib&Ye
proved before that ignorance or difference about many points
notefTential toChriftianity, may confift with our being of one
Religion and Catholick Church, and therefore fuch differences
are nothing to the point of fucceflion of the Catholick Church
or Religion. This is plain to any reafonable man. And that
the Papifts may fee that for their parts they have nothing to fay
againft it, I (hall add to what isfaid, that they tolerate or plead
for the toleration of greater differences among themfelves ,
which yet they affirm to confift with the unity of faith. I will
now give you but an inftance or two.

Thejefuits maintain, that if a man do but believe in their
Pope and Church as infallible, he may f not only as fome fay,
be ignorant of fome Article of the Creed it felf,and yet be a
true Catholick,yea and befaved, butalfo) believe a falfe Arti-
cle as from God and the Church : The former is commonly
taught not only by fuch as JW«,that fay the Article of Chrifts
Defcent into Hell is not to all of Neceflity to Salvation, bue
by many others in the Do&rineof Implicite faith. The later
claufeyoumay fee among others in Franc. lAlbmims the
Jefuite, Corollar. pag. 250. where bis obje&ors put this cafe
[ Suppofe twenty Bifbops preach to a comtrej man a falfe Article,
as if it were fpokjn by God and the Church : that propofal of
the twenty Biftopsisfo fujficientjbat the Countrey man prudent-
ly formth an evident practical judgement , and morally certain,

X 5 n

i c (J A K^y for Catholich .

to believe with a fpecttlative affent the Article propofed by the
twenty Bifhops, for the Authority of Cjod as the formal reafon.
Three absurdities fetm hence to follow. I . That the Countrey man
fiould be obliged under mortall fin, to believe the twenty Bifhops,
and fo the precept of faith fhould bind to believe a falfhood. Z-The
Countrey man fhould be in Gods Grace without faith. In Grace,
becaufe he commits no mortal fin , yea he obeys the command of
beluving : Ttt without faith, becaufe he believes a falfhood op-
tofite to faith, and fo lofetb faith. 3. GoA fhould concur to de-
ceive- 'To the firft Albertinus anfwereth that its noAbfurditj

that the command of faith do oblige to believe a falJhood,it being not
per k,but per accidens.,To the fecond he faith,that the Countrey
man doth not lofe his grace or faith, becaufe the falfhood believed
is not formally eppofite to the true faith ( but materially )

Here you fee that a man may hold an Article oppofite

to the faith materially, and yet not only be a true Cbriftian in
grace and faith, but alfo in fo doing obey by accident the
command of believing, fo be it he believe in their Church. And
if that be h, with what face can thefe men fay,that our Church
or Religion is new,or not the fame with the Greeks, &c» when
we have the fame formal Objetft of faith, and differ in no
Effrntial Material point ? See here their lubricity and parti-
ality.

One Inftance more : The fecond Council of Nice that
decreed for Image- Worfhip , doth yet exprcfly decree thai
Latria , Divine worfhip is to be given only to God ; Thomas
Aquinas f urn. 3. ^25. art. 3. & 4. purpofely maintained
that Latria, Divine worfkipis to be given to the Image efChrift %
and to the Crofs that he dyed en ; and to the fign of that Crofs.
Here is an Article of their faith cxprefly contradicted : And
yet Aquinasis a member of their Church; And if any fay, he
it no member, its proved paft doubt , for the Pope hath Cano-
nized him for a Saint : So that now it is a part of their Religi-
on to take him for a true believer : And Albertinus hath ( as
he thinks ) proved, that though in many other matters of fadr
the Pope be fallible , yet in the Canonizing of Saints he is infal •
Jible, becaufe of fome promife of Gods fpeciall afsiftance ( if one
knew where to find it. ) Abundance of fuch Inftances might be
brought that prove, that the Papifis own men as true believers^,

that

A Kjty for CatboUcks. 157

that deny or contradict Articles' of their faith.But what need we
rnore,then that France and thoufands elfwherc are yet members
of their Church,that deny the Laterane and Florentine definition
for the tropes Supremacy above a General Council ? and when
cjoft Papilis hold that Angels are incorporeal, contrary to the
definition of the faid fecond Council of Nice. And therefore
by their own law, nay much more, we may well fay that thofe
were of our Religion that differed from us in nothing that is in
deed or our efteera Effencial to the faith. Now to a few parti-
culars.

i . The Papifts tell us that £ Fulk confejfeth that Hierora,
Auftin, Arobrofe, &c. held the invocation of Saints ] H.T.p.49.
Anfa. 1. If any hold that they (hould defire the departed Saints
to pray for them, as ttiey do the living, we have reafon enough
to take it for their error, but its no proof that they are not of
the fame Church and Religion with us : As long as they give
no part of that adoration or honour to Saints which is proper
to God the Father, Son, or HolyGhoft, it is not inconfiftent
with true Faith andChriftianity.

2. But yet werauft tell you that the Primitive Church was
nnacquainted with the Romilh prayer to Saints. Till the end
of the fourth Century they are not able to prove that ever three
men ( if any one) were for any prayer to the Dead at all,
except fuch a conditional fpeechinan Oration as Greg. Nazi-
anzen hath £ If holy fouli have any care or feeling of fuch things
as thefe, receive this Oration~\ Orat. 11. I intreat the Reader
that needeth information of the way of Antiquity in this poinr,
to read Bifhop Vfhers Anfwer to the Jefuite on this point, page
418, &c. Where he faith that [_ for nine parts of the firfi four
hundred years, he dare be bold to fay that the Jefuite is not able to
produce fo much as one true teflimony out of any Father whereby
it may appear that any account at all was made of it"] Where
he citeth the full exprefs words of the Fathers of thofe firfl
ages againft praying to Saints,as Origen in Jus. Horn. 16. And
in Rom. lib. 2. cap. 2. And Contr. Celfum lib. S.page 432,43 3,
406, 4 1 1 , 4 1 2 . & lib. 5 . pag. 239. Tertullian Apol. cap. 3 o.
Tertullian and Cyprian of Prayer ; Athanafus Orat. 4. Cont .
Arrium pag\ 259, 260. Ecclef. Smyrn. apud Eufeb. Bifl. lib.4.
&c. I am loth to recite what is there already given you.

X 3 3 . And

1 5 8 A t\ey for Catbolicks.

3 . And when Prayer to the deid did come in, how exceedingly
it differed from the Romifh Prayers to the dead, I pray you
read there in the fame Author. 4. And alfo of thofe Adorati-
ons and Devotions offered by the Papifts to the Virgin Mary %
Idefireyou to read in the fame Author, and Place, enough
to make a Chriftian tremble, and which for ray part I am noc
able to excufe from horrid Blafphemy or Idolatry , though I
am willing to put the beft interpretation on their words that
reafon will allow.

5...The Reafon why in the old Teftament men were not wont
to pray to Saints, Bellarmine faith w&sfrcaufe then they did not
enter into heaven nor fee God. Bellar. ie fantt.Beat. li. 2. cap. 1 9.
So Suartz in the third part, Tom. Z.difp.^2. Sett. 1. But
abundance of the chief Do&orsof the Church for divers Ages
were of opinion that the Saints are not admitted into Heaven
to the clear fight of God before the day of Judgement ( as mod
of the Eaftern Churches do to this day ) therefore they could
not be for thePopifti Prayer to Saints.

And here again obferve, that men may be of the fame faith
and Church with us.that differ and err in as great a matter as
this. The Council of Florence hath now defined it, that depart'
ed fouls art admitted into Heaven to the clear fight of Qod\ And
yet Stapltton and Francif. Pegna. a Cafiro, Medina, Sotus,*?-
firra that Jrenaus , fujlin Martyr , Tertullian , Clemens Ro-
manus,Origen , Ambroft,ChrjfoJlom6, Auftin, Ltftantius, Vitlo-
rinus,Prttdentius> Theodoret, Arttas y Oecttmenius % Theophilaft t
Euthjmius, yea and Bernard,h& ye delivered the contrary fen-
tence. See Staplet. Defenf. Ecclef. author, cont . pyhitak^lib .1 .
cap, 2. with Fran. Pegna in part. 2. Director. Inquifttor.
com. 21.

Now as all thefe muft needs be againft the Popifh Invocation
of Saints, fo they were againft that which is now determined
to be de fide-, Whence I gather Con the by) 1. That the Ro-
mifh faith increafeth,and is not the fame as heretofore. 2 . That
they had not this Article by Tradition from any of thefe Fa-
thers, or from theApoftles by them(unlefs from the Scriptures.)
3. That men that err in fuch points as are now defined by
Councils to be defide, are yet accounted by Papifts to be of
their Church and faith : And therefore they may be of ours ,

not-

A I\ey for Catbolicks . i « o

notwithftanding futherroursasthisinhand. 4- Ami notealfo
by this ta{t,whether thePapifts be not a perjured generation,
that fwear not to expound Scripture but according to the unammsus
confent of the Fathers.

6. The Council of Laodicea condemned them as Idolaters
that prayed to Angels, Can. 35. ( which Caranz,a, Crab, and
other Papirts have turned into Angulos ; whofe ralfificadon
you may fee fully dete&ed by the faid Bifhop VJber, ibid. pjg.
470,471,472. Read there alfo the full Teftimoniei of Greg.
Nijfen , Athanaftus % Epiph*niut,&c. againft praying to Saints
and Angels , and the dete&ion of Bellarmines fraud, that pre-
tendeth the Fathers to fpeak of the Gentiles Idolatry when
they mention the Virgin Mary and the Saints, and fay exprefly
they were not to be adored.

But for all this, H. T. Manual.page 291 t &c. hath Fathers
for this Adoration of Angels and Saints. And who are they ?
Thefirft is Dionjftus : to which I anfwer, 1. There is never a
fuch a word in the place cited in Dionjftus , in the Book that [
have at hand, printed Lugdun. 1572. 2. We are for praying
the Saints to pray for us too, that is, thofe on earth : And the
words cited by him , mention not the Saints in heaven . 3 . That
Dionjftus is not Dionjftus but a fpurious Apochryphal Book :
Not once known and mentioned in the world till Gregory the
greats dayes, ( fix hundred years afcer Chrift ) as Bellarmine
him felf faith Lib.de Serif tor. Ecclef.de Dionjf. And lib. 2. de
JHonach. cap. 5.

The fecond is flem. Apoftol. Conflit. 5. Anfv. 1. The
words fpeak only of honouring the Martyrs , which is our
unqueftioned duty ; but not of Praying to them. 2. Its
an Apochryphal forgery, and neither the Apoftles nor Clf
ments Work which fie citeth ( bat any thing will ferve thefc
men : ) Let him believe Bellarmine de fcriptor. Ecclef. pag.
38, 39. where he proveth it, and faith that [_ in the Latme
Church , thefe Conftitutions are of almoft no account , and the
Greeks them fe Ives Canon. 2.Trul. rejtel them as depraved by He-
reticles, and that the receiving of them is it that mifleadeth the
Ethiopians. ] See more againft them in Cook^s C enfura,pag,
J7> I 8, 19. and Rivets Crix.Suc, Q-DaUus in Pfeudepigrap.
The third Teftimony of H. T. is from J;*fiwi fecond Apol.

Atf*.

6o A I{ey for Qatholicks .

tsinjvr. It i»u©t Praying to Angels that fufiin feemcth to intend,
but giving them due honour, which we allow of. His intent is
to ftop the mouths of Heathens that called the Chriftians impi-
ous for renouncing their Gods : To whom be replyeth,that we
jet honour the true God y and his Angels>Scc-

His Tcftimony for the third age is only Origen (and yet none
of Origen) Firft in his Lament. Anfw.l. Origen there mcnti-
oneththe Saints, but not the dead Saints. It may be all the
Saints in the Church on earth whofeprayeri hedefiretb. 2. If
this fatisfie you not, at lead be fatisHcd with this , that you
cite a forgery that is none of OWge*/ works. Not only Eraf*
rnus faith that \_ This Lamentation was neither written by Orf-
gen, nor tr anflated by Hierom, but is the fiction of fome unlearn^
cdman, that by this tricl^devifed te defame Origen: ) Buti?4«
ronius Annal. Tit. 2. ad an, 25 3- f- 477- witncfTeth that Pope
Gelafius numbers it with the Apocryphals.

But B. T. hath a fecond teftiraony from Origin, in Cantic.
Bom. 3 . Anp», 1 . That fpeaks of the Saints prayer for us, bui
not of our prayers to them one word, which is the thing in
queftion. 2. But Erafmus and others bave (hewed that nei-
ther is this any of Origins works. Sixtus Senenfis faith, that
fome old Books put Hieroms name to it: And Lombard and
Aquinas cite pafTages out of it as Ambrofes.

You fee now what Testimonies B. T. hath produced foe
the firft three Ages, even till above four hundred years after
Chrift. And yet no doubt but this is currant proof with the
poor deluded Papifts that read his Book.

2. The next exception to be confidered is , fraying for
the Dead : which they fay the ancient Church was for.

Anfw. 1. Wc are for the Commemoration of the holy lives
tnd fufferings of the Saints : and the firft fort of the ancients
prayers for them began here, as the occafion. 2. We are foe
chankfull acknowledgement of Gods Mercies to the departed
Saints, and to the Church by them. And the firft prayers for
them were fuch aithefe. 3. Bifhop VJbtr hath copioufly pro-
ved that they were Saints, fuppofed to be in Heaven or Para-
dife, and not in Purgatory, that were then prayed for : and
therefore that it was not the Popifli praying for tormented
fouls that was then pradifed ; And therefore their prayers

* h fr

A K^yfor Catholic ks . 1 6 1

then were befides Commemorations and Tharkfgivmgs, the pe-^
titioning of all thofefollowirg Mercies for them which are not
to be received till the refarrc&ion.- Be l/armine himfelf proving
that though we we certain that the bit fed fouls fhall have a raifed
ghrified body, and be jufiified in the lajt Judgement , jet may it be
frayed for , becaufeit is jet future. Now we are far from being of
another Church or Religion then thofe that hold fuch an opini-
on at this. Saith V/bcrpag. 224. when he had cited many tefti-
monies £ In thefe and other prayers of the like kindle may defcry
evident feetftcps of the primary intention of the Church in herfup-
plications for the dead : Vt>hich was that the whole man ( not the
foul feparated inly ) might receive public]^ rem<jfion of fins, and
a folemn acquittal in the judgement of t hat great day ; and fo ob-
tain both a full efcape from all the Confequenccs of fin ( th; lafi
enemy being now deflroyed, and death f^c allowed up in viclory )
and a perfefl confummation of blifs and happinefs : all which are
comprised in that Jhort prajer of $. Paul/or OneHphorus {though
made for him while he was alive) \_The Lord o rant unto him
that he may find mercy of the Lord in that day J Tea, divers
prayers for the dead of that kind are ftill retained in the Roman
office s\of 'which thegreatSpanifh Docler John Medina thus writeth-
Although I have read many prayers for the faith full deceafed ,
which are contained in the Romw Afijfal, jet have I read in none
of them that the Church doth petition , that they may more quickly
be freed from pains • but I have read that in feme of them petition
is made, that they may be freed from ever lofting pains. ] Again
there be other prayers f faith Medina) wherein petition is made,
that God would raife the fouls of the dead in their bodies unto bli r s
at the day of judgement. ]

Yon fee then, that our Queftion is not whether the dead
maybe prayed for : but what prayers may be made for them.
And therefore to find that about three hundred years after
drift ( moreorlefs) men begun to pray for. the dead, is no
proof that they were not of our Church or Religion- or th.t
therefore we want fucceffion. It was not a praying to be
fooneroutof Purgarory that then was ufed, as Papifts do, but
a Praying for the mercies promifed at the Refurre&ion •* And
thus wethinkitlawfull to pray for the dead -, were it not for

V tbc

\6i A f\ey for fatholich.

the accidental evil that m-ght follow with [hem that will mifun-
derftandandabufeit.

And its further to be nored, that as Pcgni, Siafleton ar,d
others confefr,theFathers,Greekand La? ire, before mentioned,
did believe that men had not their perfect Joycs till the Refurre-
ftion- and therefore they had the far hrongcr motive to pray
for the dead. And if Proteftants had not been partly of this
mind (faveonly that we put not the foul into hidden recep-
tacles , nor anywhere but with C Drift ) Bellarmine bad not
found fo much occafion of that unworthy calumny againft
Calvin for the words cited by him in his Infth. as if he denyed
the beatifical vifion, if not the immortality of the foul : Even
becaufe he took not our blifs to be perfecl till the Refurreclion,
butfomefthat fhort of what we frail then be. Now feeing the
Fathers were fo commonly of that mind, and the Greeks and
Ethiopians are ft ill of that mind, and B 'e liar mine faith Luther
and Calvin are of that mind, you may fee that neither in that
nor the point of praying for the dead asufedby the ancients,
is our diftance fo great as to weaken the proof of our fuc-
ceflion , or make us to be of two Churches or Religions.

And here you may fee the differences between the Prayers for
the dead which are ufed by the Papifts , and by the Eaftern
Churches to this day. And yet if upon private unfound opinions
any fliould go foraewhat further in this point, it followeth not
that fuch error changetluhe faith.l defire theReader [hat would
have a ful'er fight of the face of Antiquity in this point, to
read BifhopZ/V&fr °^ ic m ^e forementioned Anfwer to the
Jefuite.

3. Another point that they much challenge us about, is, The.
Veneration or Adoration of Images, Reliques, and the Cro/s , to
which I may join, peregrinations to p'acescfteemcdbjf them to be.
of eminent helinefs. Concerning Peregrinations , you may fee
by a plain Epiftle of Gregory Nyjfen ( in the end of his printed
works,but in the midft: of a M.S. In Paris Library ) written
purpofely againft going on Pilgrimage to Jem/alem, what is to
be thought of thi*. He advifeth even the retited Monafticks
even in tbofe Countreyes that were near fudaa^io forbear fuch
pilgrimages as dangerous andur.ncctff?.ry s ar.d not at all com-
manded

A i\ey for Qa tholich. \ 61

manded in the Scripture. The Papifis did as long as they could
pcrfwade the world that this Bpiitle was rone of Gregories, and
when they were made afhamed of that , they would expound ic
as prohibiting Pilgrimages to none but the Monafticks : And
fureifit fliould be forbidden them, then much more fhould
others be forbidden, that have not the leifure, and pretend not
to the devotions which thefc pretend to. Read but the Epiftle
it felf without either Mdin&ns his notes on our fide, ©r Gret-
fers frivilous anfwers, and judge as thou feeft caufe.

As for Images , we allow the Hiftorical ufe of them, and
the fencing them up in Churches the Lutherans a!low,and we dif-
like it only as dangerous and a needlefs fnare, but take not
our felves to be of another Church or Religion from thole that
are otherwife minded : No nor from thofe that Reverence them
aschey refped the perfons whom they fignifie. But its one
thing to ufe Images, and another thing to ufe them Popifilj,
which is to make them mediate objects of Divine worfloip, yea to
worfllip the very Image it felf, andtheCrofs and the fign of the
Croft with the fame worfhip as we do him that is fgnified by them :
So that we confidently affirm , i.That the Primitive Church
did make no ufe of Images stall in the worfhip of God; no
nor endure them in the place of Wor flip. 2. Th?.t when they
were firft brought in,the Popifti ufe of ihem was ltill renounced
anddetefted. Clemens Alexandrians Prop eptic. ad Gent, faith
that Q We are plainly forbidden u ufe that dcceitfull Art] ( of

painting or image- making ) And \_Wehavenofcnf\ble

Image made of any fin fib le matter , but J itch an Image as is to
be conceived with the under (landing \ Origcn agamft Celfui kb.
7 '.page 37 3 , 384, 386. 387. is large and plain againlt this ufe
of Images, as the Proteitants are. And the Eliber. Ccncil.
C. 36. iaith Q Placuit pitluras in Ecclefa cjfe non dibere, xe
ejuodcolitur, ant adoratur in parieiibc.s dip ngatur* It fecmeth
good to us, that pictures ought not to be in the Church, Itfl that
which is wcrjhipped or adored fbsuld be painted on Walls j Some
Papills would fain find a fenfe for this *, anon contrary to
the words: But Melch Canus plainly f?i:h, [hat the Council
d dnot only imprudently but tmpitufly make this law to take
Images, Loc. Theol. lib. 5. cap. 4. cone. 4. I flull cite no more t
but increac the Reader that is willing to be informed how iruch

Y 2 Antiquity

164 A f\ey for Catholic ks.

Antiquity was againft the P.ipifts in the points of Images, to per-
ufe only DalUus de Imaginibus, and Uftier in his Anfwer to the
Jefuite and Sermon to the Parliament : And I provoke the Pa-
pilh to confute what is in them Pledged if they can.

B. T. hath no better fhifc to falve their credit ( Manual
page 3 1 9, 3 20. ) then to fee their own Schoolmen and General
Conncil together by the ears. The fecond Council of Nice
( that did moftfor Images ) did openly renounce the rdoring
them with Divine honour, and Tharaftus foiemnly profefTed 9
Duntaxat in unum verhm Dium latriam & fidem fe referre &
reponere ] They did refer and repofe faith and divine Vcorfljip in the
true God alone'] But Aquinas f urn. l.q. 25. <*. 3 . & 4. main-
tained ( as I before obiervedj that the Image ef Chrift ,and the
Crofs and the fign of the Crofs are to be Vcorjh pped with Divine
nor/hip.'] And what faith H.Turbervile to this? Why \This
is ameer fchool opinion and not of faith with us: ZJrge not there-
fore whatfome particular Divines fay, but hearken to the Doctrine

of Gods Church. ] Very good I Is not this fo grofs a kind of

jugling, that would never down if devout ignorance and impli-
cite faith had not prepared the ftomacks of the people ? 1 . You
fee here t hat to contraditl the Determination of a General Council,
is not of faith with them. But ic is not againft your faith ? Do
you give leave to raeer fchool opinions to contradict General
Councils? See here what's become of the Popifh faith ? If the
Determinations of Councils be not Articles of faith with you,
then you have no faith, but give up your caufe : And if they
be, then Aquinas and his followers are Hereticks. 2. And then
fee wbats become of the Popes Infallibility in Canonizing Saints,
that have fainted Thomas Aquinas that proves a Heretick by
your Law -* fo that your caufe is gone whxh way ever you turn
you. 3 . And then fee what it is to pray to Saints ', when fome
of them are mude Heretickj by your own Laws. 4. And then
alfo fee, atwhatUaity the Church of Rome is among them-
felves, when ic is the very common do&rine of their learned
Schoolmen , whxh concradi&etb a General Council : Are
vou not well agreed thit while? 5. And lallly note what a
Holy Church you have, when the common fort of your moft
learned Divines are thus made Hereticks : See Bifhop Vjhers
allegations of Th. drundels Provincial Council at Oxford, 1 408 ,

A t\ey for Qatbolicks, \ 6 5

ex Guil. Linewood lib 5. And Jac. Naclantttsin Rom.cap. i.fol.
42. faith [_ We mufi not only confefs, that thefaithju'l in the
Church do Wor/hp before the Imagers fome came Ion fly Jpeal^,
but that they adore the Image , wit ho/it arty fcruple •' yea and that
they worfhip it with the fame worjhip as the Prototype: fothat
if it be worfhipt with Divine worfmp, the Image mufi have Di-
vine worfhip ~\ And Cabrera in 3. part. Thorn, eju. 25.

Art.$.difp. 2. num. 15. there cited by VJberJ&ith that it is of
faith that Images are to be worflApped in Churches and without',
and we muft give them figns of fervitude and fubmiffion , by em"
bracing , lights, offering incenfe, uncovering the head } &c. z.That
Images are truly and properly to be adored, with an intention to
adore thtmfelves^andnot or.ljthe famplars reprefented in them*
This Conclu/ion is againfl Durandus and his f ol lowers, who fe opi-
nion hy the Aioderns is judged dangerous ', rajb y and favouring of
Here fie: andM. Medina reporteth that M. Victoria reputed tt he-
retical : but cur conclufien is the common one of Divines. If
Images be improperly only adored, then they are not to be adored
ftmply andabfolutely, which is manifefl Here fte. And if Images
were to be worfh'pped only by way of Remembrance , becanfe
they make us remember the famplars, which we thus adore as if
they were prefint^ it would follow that all creatures are to be ado-
red with the fame adoration as God which is abfurd* 5 The

Opinion of Sainc Thomas , that the Image mufi be worfhipped
w ththejame atlef adora:ien, asthefamplar which it represent -
eth,is mo{i true ^mojl pious, and very confonant to the decrees of
faith 3 Thus Cabrera, who adds that this is the do&rine of
Thomas and all his Diiciples and almoftailtheold Schoolmen,
and particularly o(Cajetan,Capreolus, Taludanus,Ferrarien-
jis, Antoninus, Soto, Alexand. Alef. Albertus Adagnus, Bona-
vcr.tura, Richardus de mediavilla, Dlcnyftus Carthufianus .Afa-
jor, AdarfiUns, Thorn. Waldcnfis, Turrecremata, Clicktovxu:,
Turrian^Vafquez, &C. And Az, r rius laith \_ It is theconflant
opinion of Divixef,~} Inftitut. Afors.1. torn. I. lib. 9 cap. 6.
Yea in the Roman Pontifical published by the Authority of
Clement the eighth, it is exprciTed , that [The Legates
Crofs (ball have the r ght hand, becaufc Divine worflAp is due to
tt See here whether the Pope himfelf be not an Heretick,and the
Pontifical contain not hercfie , and the whole rabble of the

Y 3 Schoolmen

166 A J\ey for Catbolicks.

Schoolmen hereticks, by contradicting the determination of the
General Conncil at Nice 2. which H. T.citeth, artd the do-
ctrine which he faith is the dodrine of Gods Church, fuc:i is the
faith and unity of the Papifts.

Bat they will fay ftill that though all thefe worfhip the
very Crofs and Images themfelves, and that with Divide worfhip,
jet there be feme of a better mini , that do but worfhip God
by the Image, fuch as H. T. &c Anfw. And do you think thac
rational Pagans did not know as well as you that their Images
were not Gods themfelves,and fo worfhipped them not as Gods,
but as the reprefenters and inftruments of fome Diety ? Lac-
tantiusJnflit.lib.2.cap.2.brings them in faying thu$[iVe» ipfi,&cc.
We fear not them , but thofe whom they reprefent^and to whofe
names they are cenfecrattd {_ And Armbius thus £ Deos per fi-
mulachra veneramur : It is the Gods that we worfhip by Images ]
And Auguftint thus reporteth the Pagans fayings [in Pfal.
96. Non ego lapidem, &c. / do not worfhip that ft one , nor that
Image, which is without fenfe'] And in Pfal. Pfal. 113. cono.z.
[ Nee fmulachrum,nec dxmoniumcolo, &c. I worfhip neither the
Imager nor a Spirit in it ± but by the bodily likenefs I behold the
fign of that which I ought to worfhip. ] Yea that many of them
renounced the worfhippingof Devils, appcareth by Augufiints
repottof their words, in Pfal. 96. [Non colimus mala d£mo-
na, Sec. We worfhip not evil fpirits : It is thofe that you call
Angels, that we worfhip, who are the powers of the great God t
and the Minifters of the great God~\ To whom Auflin anfwers
[ Would you would worfhip them ( that is, honour them aright J
then you would eafily learn of them not to worfhip them ] And
doubtlefs few could be fo filly as to think there were as many
fupiters or Af olios as there were Images of them in the world.
So that you fee here that fome of the Pagans as to I mage- wor-
fhip difclaimed that which the Papifts afenbe to them, viz. Di^
vine worfh-p.

Oh but faith H. T. tell us not of particular Dottors, but of the
Dotlrine of Gods (fhurch. , Anfw. What not of Saint Thomas ?
What I not of the Army of School Divines before mentioned ?
What ! not of the \_ Communis fmentia Theologorum : I the
common judgement of Divines ? for fo they call it j What ?
not of chat which is defide, or confon*nt to it , and whofe con-
trary

A I\ey for Catholic ks. 167

trary is here fie, or favours of Berefies f (l\ chey fay of Dttrandus
opinion ) wlnt ! notcf Vo^t Clement the eighth and the Ro-
mane Pontifical? (fag. 672.) wonderful! areall thefcnobody
in your Church ? O admirable harmony that is in your united
Church !

But you can agree to leave out thefecond commandment
left the very words fhould deter the people from Image
worfhip ; and to make an irratioml divifion of the tenth to blind
their eyes. And yet you cry up the Teftimony of the Fa-
thers, when you are fain to hide one of the ten commandments,
fo that thoufands of your poor feduced followers, know not
that there is fuch a thing. No wonder if you caft away Gregory
Nyjfen'sEp\{[\esigiiin{[ Pilgrimages ; and Epiphanius his words
(in the end of his Epiftle to foban. Herofol.) againft Images;
and id'afejuez, fin 3 Thorn. difp.'io$. c. 3.) contrary to the
plain words do fain that it was the Image of a prophatte or common
man that Epiphanius pa/d'aWtf •, <?«^A).Cope (Dial. 5. c. 21.)
fay, that the epiflle is counterfeit and not Epiphanius* s : and if
BelUrmine (de lmag. c. 9 .) and Baronius {ad an. 392. J fay
that this part of the Epiflle is forged : and if Alphonl, a Caftro.
(com. Haeref. de Imag. ) reproach Epiphanius for it as an
IconocUfl : fo well are you agreed aifo in the confutation of the
Fathers Testimonies, that any way will ferve your turn, though
each man have his feveral way. Fair fall Vafquez, that plainly
confcfTeth, that indeed the Scripture doth forbid not only the wor-
ftip of an Image for God, but alfo the tver/hiping of the true
God in anlmage '. but faith that this commandment is now re'
pealed, and therefore under the Gofpel rve may do otherwife.
{Vafcj. li.2. de Adorat. Di/p- 4. c. 3. S t ft. J^.j^.&c.^.
Sell'. 84.

But of this point I (hall fay no more now but this. 1. Many
Chnftian Churches do reject Images from their Churches and
worftvp as well as Proteflants. 2. More rejc& Aatues that reject
not pi&ures. j.Many that keep them, worfhip not them,ror God
in them, or by them.as by a mediate object. 4. General Councils
have been agiinft Images, that want nothing but the plcafure of
the Pope to make them of as good authority as the C ouncil that
was for them. 5. That Council that was for them (Nice 2.) con-
demned the Schoolmen and Pope Clement himfelf as Hereticks,

for

68 J Key for Catbolicks.

for worshiping them, or the Crofs with Divine worfhip. 6. I
again urge any Papiti to anftverDalUus bcok rationally that can.
7. To fpare me the labour of faying more of the judgement of
the ancient Catholick Church agunftthePopifh ule of Images,
I defire the Reader to perufe what Cajfander an honeft Papift
hath written to that«nd, Confttltat. de Ima-r. et fimnlac. who
begins thus [Ad Imagines vero fanclorum qn.d sttinet, certum
eft, initio pr<edicati Evangeiu aliquanto tempore inter Cbriftianot,
prtfertim in ecclefiit ,imaginttm ufum nonftiijfe, tit ex Clemente &
Arnobiopatef. Tandem piElur as in ecclefiam admijfas tit rerum

gefiarttm hiftoriar.i cxprimentes &c. -— J And he produceth

abundance from antiquity againft the prefent Popifh ufe of them.'

4. Another point in which the Papifls pretend to better
Countenance from Antiquity then we,is the point of the Corporal
presence with Tranfttbflantiation : But of this there is fo much
laid by multitudes of our Divines, that I (hall now fay no more,
but defire the ftudious to Read at leaft Biftiop VJhers Anfw. to
the Jefuite of it, and Edmundus Abertinus de Eucharifiia: a
Treatife fo full of evidence from Scripture, Reafon, and the
judgement of the Fathers, that I boldly challenge all the Papifts
in theLWorld to give a tolerable anfwer to it, that is a better
then that is given.

When we have thus (hewed them the fiream of Antiquity to
have been againft them, they pafs us by, and thruft into the igno-
rant peoples hands, a few mufty fcraps ofabufed words, which
are anfwercdand cleared over and over : Thus doH.T. D. Bail],
and others.

5. In the point of Satisfaction and Purgatory, befides what
Sadeel t £hAmier?Lnd others have faid, VJher and the forefaid
DalUus in a full Treatife have (hewed the Paptfts nakednefs from
Antiquity, fo that raodefty fhould forbid them to pretend the
Fathers for them any more, if any modefty be left.

6. About their Fafts (though that be no efTential of Religion,)
both the time,manner &c. is fo fully fpoak to by the faid Dallatts
in another juft volume de Jejuniis, that Popery in this alio is
openly condemned by the Fathers in the view of the impartial
confiderate world.

The point of Free will, and molt of the reft in which they
imagine that we diflentfrom Antiquity or the jEaftern Churches,

A I\ey for Catbolich. nfc

I have fpoak to already in my firft Book againft Popery. I had
thought to have gone throughthe reft particularly, at leaft the
reft mentioned by H. T. and D. Baily ; but rinding them fo
frequently and fully handled already, I will forbear fuch labour

in v<in

in vain.

CHAP. XXVI.

Betetl. 17. A Nother of the Papifts Deceits, and one of the
±\ Principal that they fupport their caufe with,
i«, Afalfe interpretation and Application ef all the fayings of the
Father s 9 ^tohich the) can but force t$ a (hew of countenancing their
fupremacy. That you may find out their jugling in this, I
fhall (hew you fome of of their Footfteps more particular-

I. Any claim that their own ambitious Bifhops have made t&
a further power then was due to them, they ufe as an Argument for
their univ erf al {over aignty : when as we deny not but that there
was too much pride and Ambition in their Prelates ("which is all
that this will prove -, ) even in fome that otherwife might be
good men. We deny not but that Zofimus would fain have
extorted a confeffion of his ufurped power, and a fubmiffion to
it from Aurelius^Augufiine^nd the reft of the isffricane Council.
But yet he could not do it. We confefs that Leo the firft, and
Gregory the firft,and others, were very bufie for the extending
of their power : And that the Romane Bilhopi were long en-
deavouring to have put the halter on the *4fricanes heads, yea
and long about the French before they got them under. And
(hall thefe partial ambitious men be the witnefTes ? And becaufe
they would have had more power, doth it follow that it was
their due ?

2. Again, if they find that any Mfirejfed Churches or Bifhops have
butfent to Rome/or help, they prefently gather thence that they tsel^
the Pope to be £hrifts Vicar General. As when Chrjfoftome fent
to Innocent, and Ba/il and the reft in the Eaft did fend fo oft for
help into the Weft, when as the reafons were but fuch as thefe ;
1. Becaufe' Rome during the Emperors refidence there, was the
place where life or death was laft pronounced on every mans

Z caufe

\yo A K^yjor Catbolicks.

caufcby the fecular power; and therefore the Bifhop of Rome
had the greater opportunity to befriend other Churches. 2. And
afterwards Rome had a great iecular influence on the Empire.
3.. And becaufe in the divifions of the Eaft about Arrianifme,
they thought the countenance of the Orthodox in the Weft
mi°ht have done foraewhat to turn the fcales. 4- Becaufe the
Bifhop of Rome being taken for the Patriarch of the firft place,
his voice might do much againftan adverfary.

I will delay you now which no more inftances, then thofc
ofBafits time from the Eaft. Eufebins, Meletius , Bafil, and
the reft of the Orthodox, being both peftered with the Arrians,
and all to pieces alfo among tbemfelves, do fend for help to the
Weft.( Baftl. Spifl. 69. )But to whom ? and for what? Not to the
Bifliopof&wfonly, nor by name, but equally to the Biftiops
of Italy and France, without any mention of the Roraane pow-
er. And it was not that the Pope might decide all by his fove-
raign power , which certainly was fo neer a way to their relief,
lhat no wife man can imagine them fo mad as to forget it,
if it had been a thing then known and approved of. But only
they defire that fome may be fent to help them to be the ftronger
party in a Synod, or at leaft fome one to comfort them, and put
fome countenance on their caufe. And Epifl. 70. Bafil writeth
bimfelf fin the name of the reft ;) but to whom [To the Bifhopt
tfYrariQe and Italy."] And France before Itafa without taking
notice of an unherfal Head of the Church at Rome . And what
doth he fo importune them for ? not that the Pope would decide
the controverfie: but that they would acquaint the Emperour
with their ftate (becaufe the Weft had an Orthodox Emperor,
and the Eaft an Arrian) or fend fome to them to fee how it ftood
with them : fo that it was but either help from the Eroperor.or
(Countenance from the number of Bifliops (becaufe they were
over voted quite at home) that they defired. So Epift. 74. Baftt
again writes, [totheBi(b3p.\oftheWeft; ; (and fo no more to
the Romane B.fhop then the reft J and he giveth thefe as his
Reafons^r. (fakh he) what we herefpeak^ is fa/petted, as if we

/poke through private contention. But for jfou.tbe further joti

are remote from them bj habitation, fo much credit yeu have with
she peop/s, whereto is added that the grace of God helpethyottto
treHsvttheopprejfed : A»difMwy tf pn. ummmsuflj decrse- the

famt

^ K?y fa Catbolicks, \? x

fame things ft is manifefl that the multitude ; will produce a certain
reception of your opinion.^Wonder full/ if there were thena Vicar
General ofChrift at Rome, that it never came into their mind to
crave his decifion or help, as fuch ?

O but fay the Papitts, that was becaufe they had to do only
with the Arrians , that cared for no authority that was
againft them. Anfo. i. But would thefe Arrians have fo
much regarded the votes of the French and Italian Bifliops, yea
or a (tw men fent from them, and yet not regard the Head of
the Church ? The Arrians fure had heard of this Headfliip, if any
had. And would not the Orthodox defirc fo much as a word
from Rome for thii advantage / 2. But it is falfe that they were
only the Arrians that they called for help againft. They
exprefly fay, that it was alfo becaufe they were divided among
themfelves, (by perfonal quarrels.,) How importunately doth
fregory Njjfen afterward call for help from others, and telleth
Flavianus in his Epifi. to him, of their mifery as if all were loft ?
And the only fad initancewa», that Helladius (counted a«ood
Bifliopj had proudly negle&ed him, and made him ftand at his
doorfwhen he went to vifu himja great while before he was Jec
in ; and then did not bid him fit down ; and then did not fpeak
to him firft but two or three ftrange angry words. This was the
great bufinefs. But to proceed with Bafil. Epifi. jj. he falls
to chiding the Weftern Biftiofs, for not fending to them, nor
regarding them and their communion : and to touch their pride,
headdeth, [We have one Lord, one faith, one hope; Whether yon
think, your felves the Head of the univerfal Church : the head
cannot fay to the feet, 1 have no need of you ; or if you place your
felves in the order of other Church-members, you cannot fay to us
rve need you not.~\ And would you here believe that the Papifts'
have the faces to cite this paftage of Bafil , for their Head-
fhip , becaufe here is the word Head ! When as its plain,
1. That Bafil by the Head means but the chiefefl part, and
not the foveraign potter. 2. That he fpeaks to all the 2?»-
pjops oft he #>v/?,and not only to the Roman e Bifcop. 3. That
he doth it as a fmart reproof of their arrogancy, and not in
any approbation at all. But any thing will ferve them.
More from Bafil I (hall have occafion to mention a-
non.

2.2 3. Note

1 7 z A t\eyfor Catbolicks.

3 Nore atfo 4 tha: when the Papifts find but any Herefie con-
demntd by the Bijhop of Rome , they cite this as a teftimony of
thetr Sovtraignty. As if other Patriarch and Bifhops condemned
them ro: as well as they ^ Or as if we knew no that the Church
defired the moft general vote againft Hereticks, and therefore
would be loth to leave fo great a B .(hop out.

4. And when they find the Pope excommunicating forreign Bi-
fhops, they cry up this as a Tefiimony of his Headjhip : As if we
did not know, 1 . That to refute Communion with another
Church or Bifhop is no ad of Jurifdi&ion over them. 2. ThaB
other Bifhops have made bold aifo to excommunicate the Pope :
TJenow but recite thofe words of Nicephorus lib. 17. cap, 26.
which you ufeto glory in (as many do in their own (hame^
[^yigilius ( faith he) proceeded to that infolency, that he ex-
communicated Mennas for four moneths. ssind Mennas Si the
fame by him : But Juftinian being moved to anger with fuck
things, fent fome to lay hold on him. But Vigiiius being afraid
cf himfelfyfled to the Altar of Sergius the Martyr , and laid
hold on the Sacred "Pipes, would not be drawn away till he had
pul y d them down — ] But by the Mediation of the Emprefs
Theodora, the Pope was pardoned, and Menna and he abfol-
ved one another. A fair proof of the Vicarfhip 1 3. And fo it
was, that Pope Honorius was condemned for an Heretick by
«wo or three General Councils.*

5. Alfo when they meet with any big words of their own Popes
{as 1 command this or that) they take it for a proof of the Vi-
carfbip : As if big words did prove Authority. Or as ifwc
knew not how lowlily and poorly they fpoke to thofe that
were above them. As Gregory the firftfor inftance,was high
enough towards thofe that he thought he could matter ; but
what low fubmifti ve language doth he ufe to fecular Governors
that were capable of overtopping him ? And what flattering
language did his fucceffors ufe to the moft bafe murderers and
ufurpers of the Empire ?

6. Another Roman deceit is this ; when they find any mention
of the exercife of the ( now thriving ) Roman Power, over their
own Diocefs or Patriarchal circuit , they would hence prove his
nniverfal Power over all. And by that Rule the Patriarch of
Alexandria or Conftantinoyle may prove as much.

7. Alfo

A K^y for Qaholicks. 1 7 3

7. Alfo when they meet with the parages that fpeaf^ of the
elevation of their Pope to be their firft Fatriarchjn the Roman Em -
tire, or any Power that by the Emperors was given him, they cun-
ningly confound the Empire with the world, andefpccally if they
find it called by the name cf the world • and they Vccnld perfwade
you that all other XZhriftians and Churches en earth, didafcribe
as much to the Bifhop o/Rome , as the Roman Empire did.Us true
that he was in the Empire acknowledged to be firft in order
of dignity , becaufe of Rome the feat of his Epifcopacy ; efpe-
cially when General Councils began to trouble themfelves and
the world about fuch matters of precedency. And its well
known from the language of their writers, as well as from the
words of Luke 2. I. that they ufually called the Empire all the
world: And from fuch paflages would the Papiils prove the
Primacy at leaft of the Pope over all the world. But put thefe
Juglers to if, to prove if they can,that beyond the Rivers Ale-
roes and Euphrates, and beyond the bounds of the Roman Em-
pire, the Pope did either exercife Dominion, or was once fo
much as regarded by them, any more then any other Bifliop,
except there were any adjacent lflandor Countrev that had
their dependence upon the Empire. I hope they will not deny
that the Church extended much beyond the Empire. (Though
our Hiftory of that part of it be much defective. ) And let
them prove if they can, that ever any of thofe Churches had
any regard to the Roman Bifhop, any more then to another
man. Let them tell you where either the Empire of the Abaf-
fines or any other out of the line of the Imperial power, was
any whit liite-fub jed to the Pope.

8. But their chief fraud is about names and words. When they
•meet with any high complemental title given to the Bifhop of Rome,
they frefently conclude that it fignifieth his Sovcraignty. Let us
inftance in fome particulars,and (hew the vanity of their conclu-
sions from them.

1. Sometimes the Roman Bifhops are called [ Summi P«nti>
fees, ~\ the chief Popes .* and hence fome gather their Supremacy.
But I fuppofe you will believe Baronius ( their chief flatterer )
in fuch a cafe as this. And he tells you in Mtrtyrolog. Roman.
April. 9. that [ Fuit olim vetus ille ufus in Ecclefia, tit Epif-
copiomnes, non tantum Pontifces,fcd & fnmmi Pontifices dicercn-

Z 3 tur*' .", ;

174 a %sy f or C at ^ u ^ s -

tur- i. e. It yeas the ancient enftom of the Church to call all

Bijhopsnnt only Pantifices Popes , but chief Popes'] .And then
citing fuch a pafT.ige oiHierom Epift. 99. he addcth [ Thofe
that tt'iderfland not this ancient cufiom of fpeech, refer thefe words
to the Popedom of the Church of Rome. )

2. As for the names Papa, Y>ope,Domtnus, Tater SauBijJimus,
bedtijfimus, dei amantijfimus, &c. its nccdlefs to tell you that
thefe were commonly given to other Bifhops.

3. And what if they could find that Rome were called themo>
ther of all Churches f I have formerly (hewed yoia, where Ba-
fil faith of the Church of Ctfarea , that it is as the mother
of all Churches in a manner. And Hierufalem hath oft that
Title.

4. Sometime they find where Rome is called Caput Ecclefi-
arum , and then they think they have won the caufe. When
if you will confult the words , you (hall find that it is no more
then that Priority of Dignity which (not Chrift, but) the Em-
peroursand Councils gave them , that is intended in the word.
Its called the Head, that is, the chief Seat in Dignity, without
any meaning that the Pope is the univerfal Monarch of the
world.

5. But what if they find the Pope called the Archbi/hop of
the Cathohck. Church, or the Vniverfal Bifiep ? then they think
they have the day. I anfwer, indeed three flattering Monks at
the Council of Calcedon, do fo fuperfcribe their libels; but
they plainly mean no more then the Bifhop that in order of dig-
nity is above the reft j And many particular Churches are ofc
called Catholic^ Churches. There's difference between [ A Ca-
tholic}^ Church ] and [The Catholic^. Church.] And the Bi-
fhop of Confiantinople had that Title, even by a Council at
Conflant. an.$i%, before the Bifhop of Rome had it publikely,
or durft own it : It was fetled on the Patriarch of Confiantinople
to be called the Oecumenical or Vniverfal Patriarch. Who
knoweth not that Emperours gave fuch Tides at their pleafure ?
fufiinian would fometime give the Primacy to Rome, and at
another time to Confiantinople, faying [^Conftantinofolitana Ec-
clejia omnium aliarum efl caput : The Church of Confiantinople
is the Head of all ether Churches. ] An.Dom. 5 30. C. de Epif-
costs. I, 1 . lege 24. And its known that this fufitnian that fome-
time

A l\ey for Catholicks. \jz

time calls Rome the Head , did yet when the fifth General
Council had condemned Vigiliut Pope of Rome, permit Theodo-
ra his Emprefs tocaufehira tobefetchtto Canftantinople, and
drag'd about the ftreet in a halter, and then bamfhed, till they
had forced him to fubfenbe and fubmit to the Council .• even
as they had depofed Pope Silverius his predeceffjr. And 'Baro-
nius himfelf mentioneth a Vatic ane Monument which as it calls
Agapetus Epifcopirum princept on one fide, !o dotfi it call
Atema [" the Apoftolicl^ Vniverfal Bifkop : J Which Baroniut
faith, doth mean no more then that he wis Vniverfal over
his own Provinces : aad if that be fo,any Bilhopmaybcc
Vniverfal. And do not thefe men know what Council of C ar-
thage decreed that theBifhop prima fedis fliould be called neither
Summits Sacerdos , nor Princeps Sacerdotum, vel alia aid hu-
jufmodi, tantum Epifcopns prima fedis ; i.e <\ ! ot the chief Prie ft ,
or the chief of Pri efts but the Bi/hopof the fir ft- feat] And how
long will they fhut their eyes againft the 1 eltimony of two of
their own Vopes ,'P elagius and Gregory the firft that condemned
the name of Vniverfal 'Biftjop }

Sometime they find the Church of Rome called Apvfto-
lick^ , and fo were others as well as that , as is commonly
known.

And fometime the Pope is called the Pillar of the Church ;
And what of that ? fo are many others as well as he-, as all the
Apoftles were as well as Peter ? The Church is built on the Foun-
dation of the Apoftles and 'Prophets. That the Payors of the
Church were ordinarily called the Pillars and props of ir, as by
Nicephorus GildasfTheodoret, Bafil, Tertullian, Dianjfius, Hie-
torn, Augu(iine y &c. you may fee proved in Gataktrs Cinnus
page 39S,396.

Andlaftly, when the Papifts read their Popes called the Sue
cejfors of Peter, they take this as a proof of their Sovereignty.
Whereas J.Peter himfelf had no fuch Soveraignty. 2. They
fucceed him not in his Apoftlefhip. 3 . They are called Pauls
Succejfors as well as Peters. 4. Others are called Peters Sue*
cejfors too as well as they, by the Fathers. 5. And other Bi-
fhops ordinarily are called the Apoftles Succejfors , and other
Churches called ApofltlickjChurches*
Khali only fee before them, the words of one man atthi*

timet,

176 AK^yfor Catholich*

time, ( Hefychii Hierofol. apud Photium Cod. 269.) and de-
fire chem to tell me whether evermore were raid of the Pope,
yea or of Petersen he faith of Andrew, calling him [ Chori
tApftolici primogenitus, frimitns defixa Ecclsfia columns , Pe-
tri Petrus, fundamenti fundamentum j principii principium vtl
frimitU, qnivocAvit Antiquum vocAretur, Adduxit priufquam
adduceretur ] i. e. £ The fir ft begotten of the ^ poftolick^Chorc,
the fir ft fixed Pillar of the Church ; the Peter o/Pecer, or the
Rock. °f Peter, the Foundation of the Foundation - y the Principal
of the Principal, who called before he was called, and brought
( others ) to ( Chrift ) before he was brought to him ( by any
ethers. )

And the fame Hefychius faith of James apud Photium Cod.
275. £ n£« lyn.ufAta.o-a y &c. i. e. with what Praifes may 1
fet forth the fervant and Brother of Chrift, the chief Emperour
( or Commander or Captain ) of the New Hierufalem ', the
Prince or chief of Priefts , the Preftdent or Principal of the
tsipoftles , the Crown or Leader among the Heads , the princi-
pal Lamp among the Lights •, the principal planet among the
Stars •, Piter fpeaketh to the people ; but James giveth the Law
( or fets down the Law ) ] Can they (hew us now where
more then this is faid of Peter himfelf > Much lefs of the
Pope?

Ch a p. XXVII.

Detect. 18. A Nother of the Principal Deceits of thePapifts,
AKiSytbe forging and corrupting of Councils and Fa~
thers, and the citation of fuch forgeries. Be carefull therefore
how you receive their Allegations, (ill you have fearched and
know the Books to be genuine, and the particular words to be
there, and uncorrupted.

They have by their greatnefs obtained the opportunity of
pofleffing fo many Libraries, that they might the eafilyer play
this abominable game. But God in mercy hath kept fo many
monuments of Antiquity out of their hands,partly in the Eaftern,
and partly in the Reformed Churches, as fnffice to difecver
abundance of their wicked forgeries and falfifications.

A K^y for Catholic fo. . j ?-

Of their forging Canons, yea feigning Councils thaTnever
were, (as Concil. Sinucffan. Concil. Rom. fab Si/veftr. SeeBifhop
VJhers Anfwer to the fef. pag. 12,13. As alfo of cheir forging
Conftantints Donation^nd lfidore Mercators forging of a fardell of
Decretals ; and of their falsifying and corrupting in the Dodrinc
of the Sacrament, the works of Ambrofe, ofChryfoft. for the
Author opens Imperfetli,) of Fulbertus Bijbop of Chartres • of
Rabanus of Adentz, of Bertram, or" Ratr -annus , &c. Read I pray
you the words detecting their horrible impious cheats.

But their Indices expurgaterii will acquaint you with much
more. And yet their fecreter expurgitions are worft of
all.

What words of Peters Primacy, and others for their advan-
tage, they have added to Cyprian de unitate Ecclefu, fee in fer.
Stephens his Edition of it, where much more additions to Cyprians
works are dcteded out of many Oxford Manufcripts.

Andreas Schsttus the Jefuite publifhing Bajils works at
Antwerp Lat. A. D. 1616. with Jefuitical fidelity, left out
the Epiitle,in which is this pafTage following, which fhould not
be Jolt .• fpeaking of the Weftern Bifhops he faith [verify the
manners of Proud men do ufeto grow more infolent, if they be ho-
noured. And if God be merciful to us,, what other addition have
we need of} But if Cjods anger on us remain, what kelp can the
pride of the Weft bring us ? when they neither know the Truth, nor
can endure tofpeak. it • but being prepoffeffed with falfe fufpicions t
they do the fame things now, which they did in the cafe o/Marcellus
contentioufly difputing againft thofe that taught the truth, but
fer Here fie , confirming it by their authority. Indeed J was
willing (not as reprefenting the pablike perfen of the Baft) to write
to their Leader ( Daraafus ) but nothing about Church matters,
but that I might intimate that they neither knew the truth of the
things that are done with us y nor did admit the way by which they
might learn them. And in general, that the; fhould net infult over
the calamitous and afjlicled, nor thinly that Pride did m.-ihe for
their dignity, when that one fin afone is enough to make us hatefull
to God'] fo urBjfil'm thatEpiftle left out by the Jefuite ; in
which you may Jee the Roroane power in thofe daies, in the
confeiences otBafiUnd fuch other Fathers in the Eaft.

And ( by the way ) how Tertuflian reverenced them, you

A a may

178 A K^ey for Catbolicks.

may fee lib. de ptidicit. pag. 742 . where he calls Zepherinns, as
we fay, sHto naught : And the Afian Bifhops condemning of
Viclor, with IrcnxHt his reproof of him; Cyprians and Fir mill'
ans condemning Stephen'. Marcdlinns his condemnation by
all: Libtrius his being fo oft Anathematized by Hilary Piilav.
the refiftance of Zofimtts and Boniface by the Africans, &e.
fhew plainly in what efteem the now-infallible univerfal Head
was then among the Fathers,and tn all the Churches. But when
the Papifts come to the mention of fuch pafTages, what juglings
do they ufe ? fometime they filencethera : fometime they pafs
rhemoverin a few words that are buried in aheap of other
matters .- fometime they bring in fome forgeries to obfeure
them. But commonly they make a no fe of wax of Councils and
Fathers, as well as of Scripture, and put any ridiculous fence
upon them that (hall ferve their turns, though perhaps
fix men among them may have five or fix Expofitions.

AnEpHtleofCw/of ferufalem to Aufiinis forged by one,
that their Molanus calleth A barbarous impofler ( Hifior. Imag.
I. 3. c. 36.) about the miracles of Hierom; where Purgatory
and other errors are befriended. When as Ciril himfelf dyed
thirty years before Hierome. And yet Bins field, Suare*. and
other of the mod learned Papifts (tick not to make ufe of tbii
forgery for all tbar.

But it would be tedious to recite their particular forgeries.
The ftudious Reader may find many of them difcovered up and
down by B\(hopVfier and other of our Writers. And for his
fuller help.I advife him to read Dr. Retinoids de Libru Apocryph.
and Dr. Th. fames his corruptions of the Fathers,and Scultttut
his medulla patrum t yea of the Papifts themfelvet, read Sixtus
Senenfis his Bibliethec. and r BtlUrm. de Scriptorib. Ecclef. and
Pojfevines Apparatus, and Erafmus cenfures on the Fathers
which he dealt with ; But efpecially let him not be without
Cooks cenfura Pat rum, and Blondell on the Decretals ; to which
alfo add Rivets Critka Sacra , and Dallaus de Pfeudepigra-
phts.

Of their abominable Legends I (hall fay nothing, but that the
wifer fort of themfelves are afhamed of them. And if any Anci-
ents have abufed the Church by fhamelefs forgeries, the Papifts
snake ufe of fuch as confidently as if they were the word of Cod.

Fox

AK^y for Catholicks. 179

For inftance, Let any man but read over the Booki of Bafil Bi-
(hopof Seleucia(i( it be bis indeed jof the life & Miracles ot The-
cla, and try his faith upon it, whether be be able to believe that
*lhec\a ft oodfo long at the window to hear Paul while all thofe daily
applications and orations were made to her f that Denial and Her-
mogenes were there toftir up the people again ft Paul as a deceiver ,
under the cloal^of being his companions ; that any of t ho ft Orati-
ons recited are true, when the Author like a profejfed fabler ufeth
to fay [I fuppofe thus or thus they (aid: j f ^ af her Mother
Theoc3Ci,4»^ her lover Thamiris were on thefudden fo cruel as to
burn her, while they are faid J r o much to burn in Love to her ;
that when Thecla had formed her body like aCrofs,a»clcaft her
felfinto the flaming pile , the flames in reverence of the Crofs,
became at a Chamber to her , covering her like a vault from
the peoples fight, and not approaching her ; and that the earth
making a grievous mife,thefhowrs and hail deftroyed the people ,
and Thecla went her way without obfervance, finding Paul and
Onefiphorus hid in a Sepulcher at prayer for her : that Paul
permitted her to cut her hair, and change her habit, and become his
fellow travailer; that Alexander the Qovtrnour was fo inflamed
With her beauty at Antiocb,* ven before /became in full fight of the
people in the City Gate, that he could not forbear , but prefently
muft leap upon her like a mad dog; that jhe tore his Cloak., **d
threw off his Crown t and fo faved her Virginity; that for this
ftiewas caft andtyedto wild beafts, and the Lyons couched to her,
and one Lyonefs fought for her, and killed the reft that affaulted
her; that yet they turned more upon her : that Jhe leaped into the
Fijh pond among the devouring Sea Calvs; and thatfi'e from
Heaven came down into the Water, and there made her a chamber,
andfavid her from thofe Sea-beafts ; that Falconilla J s foul ap-
peared to her Mother Tryphaenaro beg ThztWi prayers that Jhe
might be admitted into heaven^ telling her how much Thecla was
admired in Heaven. ( She knew who was admired in Heaven
before (he could be let in •' ) that at Thecla's prayers flse was
admitted into heaven ; ( but cell* us r.ot where (he was before . )
that when Thecla Vras again tied to wild bulls , and fire fet to their
pofteriorsto enrage them , the fire killed them, and burnt the bonds \
andfie'toae unhurt. That Thecla again putt on mans cloaths ,
andfeekj Paul j ( whether (he wore breeches I find not- ) that

A a z Paul

1 80 A t\eyfor Catbolicks.

Paul hereupon pronounceth her an Afojile ( a predeceflbrof Pope
Joan) and ordaintth her to go and preach the Go/pel • and ap'
pointethher to one Pagan City (as if either women were Apo-
ftles.or ordained to be preachers of the GofpeUthat by Paul
were forbidden to fpeak in the Church: or Apoftles were con-
fined to a City : ) that /he fixed at Seleucia^W there converted
and baptized many , and at lafi ( after many miracles ) did not
die, but entred alive into the earth, which opened it fe If for her
in the place where the holy Table flood 5 that after her death /be
•wrought thofe one and thirty miracles that fill a fecond Boo\^ %
and many more ; appearing to this Bafil, and encouraging him
when he was weary, to go en in the writing of her praifes, and
plucking him by the ear-, and fo curing his headach , which elfe
would have prevented hisOratim in her prd'fe the next day $
with abundance more that are more ftrange then this. «

I have inftanced but in this one cafe of Thetla , becaufe ic
would be endlefs to tell you of all the reft of their fidions
(were I acquainted with tbem all ) Nor do I mention this as one
of their Legends, no nor as a piece of Metaphrases ', but as the
works of St. Bafil ( not Bafil the great ) an ancient Father.
Now either this is Bafils work, or it is not. If it be not, then
you fee whattruft is to be given to the Papifts Antiquities, and
fuppofed Fathers ; For this is one of them, and this flory vin-
dicated by Petrus Pantinus , yea by no lefs a roan then the
Great Baronius, the Mafter of Antiquities , who Annal.Tom.
1. ad. An. D. 47. bringe'ha whole Army of Fathers to atteft
the Ads of Thecla^nd approveth of this of Bifils,%r\& the
like ai Metaphrases. Two Teftimonies trouble him fhrewdly.
One is no later then Tertullian, who ( de Baptif. cap. iS. )
faith thus Q But if any women read the pretended writings of
VixA, and defend the example o/Thecla, for womens Liberty to
teach ani baptife, let them know that a Presbyter i» Afia, that
framed that writing, putting Pauls name inftead of his own^was cafi
etit of his place, being convicted of it, and con fef sing that he Aid
it in We to Paul.]

The other is Bieroms teftimony de Script. Ecclef. who cit-
ing the fore-cited words , faith 1 The travails therefore o/Paul
jHtdThech,and the whole fable of the baptized Lyon y we reckon
among Apocryphal writings: For hew can it be that the infeparable

com'

A Z\ey for Qatbolkks. 1 8 1

companion of the Apofile ( Luke ) was ignorant of this only among
all his matters ?]

But yet Baronius thinks that thefearenot the fame Book;
that Tertullian and Hierom fpeak againft : and why fo ? Becaufe
I.Here is no mention of Theclaes breaching and, Baptizing, r.or
of the Lyon baptized, 2. Becaufe fo many Fathers attefi the fiery.
But the fir ft is a vifib!e falfhood, contrary to the exprcfs words
of theftory, which feign Paul to have fcntherto preach as a
true Apoftle, and mention her baptiz ; ngthe people of Selettcia.
And for the baptized Lyon, perhaps Hie rom fpoke de baptifmate
fanguinis : and meant the Lyon that dyed in the defence of
Thecla: And in that ptace Thecla is brought as calling Death
a Baptifm: However that word which might eafily be miftaken, is
no great difproof that this is the fame ftory. And for the Fa-
thers Teftimony, as we believe that a famous Martyr called
Thecla there was, from whence the occafion of the ftory rofe,
fo it doth but (hew how unfit the Fathers are to be the
Authors of our Faith , or to be efteemed infallible, that fo
eafily believe and recite the forged ftorics of an Afiatick
Presbyter , even when Tertullian had before revealed the
deceit.

But if really this Book was written by Bajiiof Seleucia^nd
was not fpurious,then we yet further fee, that they that reft upon
the Holy Scriptures alone for the matters of their faith, do take
a furer wifer way , then they that build all on the credit of fuch
credulous imprudent fabulous Fathers as this author was.

By this little tafte you may fee how their Records and Tefti-
monies from Antiquity are to be trufted'.Even as Zofimtts reporc
of the N'cene Canon to the African Council was, who proved'
it a forgery,and fo rejected it,when the writings are only in their
keeping, and their intereft calleth them to deprave them, they
are little to be trufted ; who dare venture to corrupt thofc that
are in the hands of the Chriftian world.

Aa 3 Chap.

t8i A H\ey for fatholicks.

Chap. XXVIII.

Detect, I p. A Nother of the Popifti devices is, when they
jLJL have laid their own cauft upon fo many forge-
ries > And uphold it by fo many falfe reports , to make the people
believe that it is we that are the lyars, and that we are not to be be-
lieved™ any thing that, we fay of them: and that we mifrtport
the lathers, belye the Roman Catholickj , and therefore no man
(hould read our Bookj,or difconrfe rrith us,fo as to afford us any
credence. So that indeed they get as much by mcer pcrfwading
the people that we are Lyars , as by any way that I know.
We cannot tell them what is in their own Writers, but the igno-
rant people are commonly taught to fay , we Jlander them.
Though we cite the book,and page,and line, and tell them thai
they were printed at Rome, or Colin, or Antwerp, or Paris ,
by men of their own Profeffion, yet they believe us not, for
they areinftru&edto hold us for lyars, that we may beunca-
pable of doing them good. If we cite any of the Fathers, they
cell us that we mifalledgc them, or have corrupted them, or they
fay no l'uch thing. If we (hew them the books publiftied by their
own Doctors, and licenfed by their Superiors, and printed by
Papifts, yet they will not believe os. And fo they arc taught the
eaficft way in the world to repell the truth, and confute thofe
that would do them good. It is no more but fay,;** lye ,and all's
done.

In fuch a cafe as this, what is there to be done ? Ignorance
and Incredulity thus purpofely conjoyned , are the wall of
brafs that is oppofed to oar endeavours.To what purpofe (hould
we fpeak to them that will not hear ? In fuch a cafe I know
but one of thefe two wayes. i. To endeavour to revive the
ftupified humanity andRcafon of thefe men : and ask them,
Is Religion the work of a man or of a beaft ? Of a wife man,
or of a mad man? Is it a Reafonable or an Unreafonable courfe ?
If it be Reafonable , why then will you go without Reafon
upon other mens bare words ? But if you are fo little men as
to venture your fouls without Reafon, me thinks you (hould not
venture againft it? Would you reft on the bare word of one
of thefe men , if it went againft Reafon? If (o t then you re-
nounce

A Key for Qatbolicks. , 8 j

nounceyour manhood. Butfuppofeyou will be fo unreafon-
*ble,yet I hope you have your five fenfei ftill ? What if a Prieft
fhall tell you that the Crow is white , and the fnow is black,
or that you fee not when you know you fee, will you believe
him ? If you will believe them before your eyes, and tafte, and
feeling , then I have done with you ^ who can difpure with
flocks and ftones, or menfo far forfaken of God , as to re-
nounce all their fenfes ? But if you will not believe a Prieft
againft your eyes , and other fenfes , then why do you be-
lieve him that Bread is not Bread, and Wine is not Wine,
when the eyes, andfmell, and tafte of all men fay it is? And
if your fenfes tell you that your Priefts deceive you in one
thing , me thinks you (hould not be fo confident of them
in ocher things , as to believe and hearken to none bur.
them.

2. If this will not ferve , try whether you can procure
their Priefts to difcufs thofe points before the incredu-
lous people , that fo they may hear both (ides fpeak toge-
ther. Gee a conference between them, and fome experienced
judicious Divine. But this will hardly be obtained. For if
it be todifpuce with one that is able, they'l prefently pretend
a danger of perfecution : and no promife of fecunty will fa-
tisfie them. But if it be a weak unexperienced man that
chailengeth them , then they will venture , and take the
advantage.

If nothing elfe can be done , it is the beft way to offer
them fome fmall Book againft Popery to read. If they are
fo captivated that they will neither Hear nor Read, and their
Leaders will not be drawn to a D.fpute , I know not what
to do but leave them, and let them take what they gee by their
unreasonable obftinacy : They are unworthy of truth that fee
no more by it.

Ch a p.

184 ^K^yf or Catholicks.

Chap. XXIX.

Dad}. 20. \ Nother of their deceits is bj pretended Mi-
£\ racks. If they do but hear of a Wench that
hath the ftranguUtut uteri, or furor uterinus , or fuch hjfterical
PriJJiQns in any violent degree , they prefently goto caftthe
Devil oat of her, that fothey may make deluded people think
that cbey have wrought a Miracle. And ufually the Countrey
people , and perhaps the difeafed woman her telf, may be fo
much unacquainted with the difeafe, as verily to believe the
Priefts,that they have a Devil indeed : and fo turn Papifts when
the cure is wrought, as thinking it was done by the ringer of
God. The nature of this difeafe is to caufe fuch ftrange fymp-
toms, that moft ignorant people that fee them, do think that
the perfons are either bewitched , or have a Devil. Ac this
very time while I am writing this, I am put to difTwade a man
from accufingone of his neighbours of witchcraft, bscaufe his
daughter hath this difeafe, and cryeth outofher. Left thePa-
pifti get further advantage by this ignorance of the people,
Khali acquaint them briefly withfomeof the fyroptomsofthis
difeafe. It ufually feizcth upon young women between the Age
of fevenceen and thirty two years t And moft commonly on
thofe that arc of a found complexion,fomewhat fanguine,or at
leaft, fle(hlyandftrong, and but feldom on the weaker fort
( in this manner. J When it is but a meer flrangulation, wo-
men commonly know it , by the rifing to their throat, and fwel-
ing,and the like .* But when it comes to the difeafe we mention,it
caufeth them to fall by fits into fudden trances, and fwoons .♦
in which at firft ufually they feem ftupid as dead, if it be in a
colder body , but after they grow to violent motions , and
ftrivings,and ragings , fo that its as much as two can do to hold
them. And when the fit is over, they are well again. Some-
time there will be motions like convulfive in the head, the hands,
and the fingers diftin&ly : fo that you (hall fee one hand vio-
lently moved to fome part of the body, fo that it wjll be hard
to remove it. Sometime one finger fet double, and then ano-
ther, and after that another, fo that it will be hard till the fit
is over to fee them (trait. Ufually the body toft up and down

with

A I\ey for Catholicks . i g c

with raging madnefs. And fome of them will continue a year
or two.or leven in this cafe, daily falling in fuch fits as one would
think (houlddeftroy or weaken them prefently, and yet after
the fits, be alraoftas well as ever, and their iirength doth not
much decay. If they hear any mention of a Witch, they will
likely take a conceit that they are bewitched » and then in their
fits they will cry out upon the Witch,and if they fee her, they
will fall into a fit. If they get but a conceit that they are PofTef-
fed with a Devil, (by hearing the mention of others that were
pofTefTed ) they will by the power of corrupted fancy, piay the
parts of the poftdkd, and rage, and rore, and I wear, and fpeak
as in the peribn of the Devil, and take on them to -prophefie, or
tell of fecrets. All this I have known : and I have eafed fome
cf them by medicine in a few moments, and cured them (at that
tiraejinafewdayes; So that I could eafily have made the com-
mon people believe that I had caft out a Devil , if I had but
had the defign and confeience of a Papift. A while ago a neigh-
bour Mintfter told me of a neighbour that was handled thus.
I told him what difeafe it was, and advifed him to perfwade
her to a judicious Phyfitian. But the next I hear of her was,
thatnegle&ing the Phyfitian, (he was cured by fome Papift
Prieft , and thereupon was turned Papift. And no doubt bfft
among themfelves it is reported for a Miracle.

The famecourfe they take alfo in fomediftra&ions and other
difeafrs. And fometime perfons are trained up by them todif-
femblsand counterfeit a lunatickor pofTeflcd ftate.

And here becau/e H.T. in his Manual, ^85, 86. doth

plead their Miracle?, I (hall revive the memory of one of the

great Miracles that was done among their Profeiites in the Pa-

rifh of Wolverhampton 1 though I have mentioned it heretofore.

I have the Book by me ( Printed at Lcndonby F. K. for Will-

Barret ,1622. )and have fpoke with many perfons that knew the

Ador himfelf , being yet alive ; fo that J fuppofe that no Papift

about Wolverhampton will deny it, what ever they do elfewhcre.

AzBilfon in the Parifli of Wolverhampton in St afford -fare

there was a Boy named William Perrj, Son of Tho. Perry , who

feemed to be bewitched or poflefied with a Devil : (aboutthir-

teen years old , but of fpecial wit above bis ags. ) In his fits he

feemed co be deaf, and blind, writhing his mouth slide, conti-

B b nuilly

1 8 6 A £\ey for Catholicks .

nually groaning and panting, and when he was pricked, pinched^
whipped, be feemed not to feel. He Teemed to cake no food
rhac would digeft k but with it caft up rags, thred, ftraw, pimi&c.
his belly almoft as flat as his back, his throat Iwel'd and hard,
his tongue ftiffand rolled up towards the roof of his mouth, fo
that he feemed alwayesdumb, fave thatoncein a fortnigh: or
three weeks he would Tpeak a few words. It was thought be
was bewicchsd by one Joan Cock' , becaufe r. He would
difcern when that woman was brought into the room, chough
it were fecretly done, as was tryed before the Grand Jury at
Stafford. 2. He would not endure the repeating of the firft verfe
of fohn t [In the beginning was the word, ehr.] but other texts he
would endure. When the Parents had been a while wearyed
with him, and the Countrey flockt in to fee him, a Prieftofthe
Romiih Religion was invited to cure him. The Prieft exor-
eifed , him praying in Latine over him,hanging a (tone about his
neck, walhing him with Holy water, Witch water, and anoint-
inghirawith Holy Oyl, c*v. which feemed to eafe him, and
make him fpeak , and foraetime cure him for ihetime. They-
Hallowed all his meat and drink.* He would not fo much as eac
Raifins.or fmell to flowers,unle(sthey were bleft by the Prieft :
He cold them that while the Puritans flood by him he faw the
Devil aflault him in the (hape of a black bird. The Prieft re-
quirechthe chief fiend to fliewhimfelf : then the boy puts out ■
his tongue fwel'd: The Prieft comraandeth him to (hew the Peo*
pie by the fheec before him , how he would ufe thofe that
dyed out of the Roman Catholick Church. Whereupon he puis,
and bites,and toffeth the fheet,tili the people cry out and weep.
Then he comraandeth the Devil to tell him, how he did ufe Z»-
then^Cahin and fohn Fox : and he playeth thefame part more
fiercely then before. Then the Prieft commands him to fhew
what power he had of a good Catholick that dyed out of mortal
fm : and then he thruft down his arms , and hang\i down
his head, and trembled. The Eoy promifeth when his fit is
over, that the will live and die a Catholick, perfwading his pa-
rents and friends,^. On this manner three Priefts one after
another followed the cure, ftiil fucceeding, but yet not curing
him, that they might draw the Countrey to a longer obfervance
of them, ( and preachc to thera inthehoufe ) and that the Mi-

irtcte

A I\ey for Catholicks. 1 87

ade might be the more famous. For furfooth there were many
Devils in him, they faid, to be caft our. And it ftopt the cure,
becauie the Mother would not promifc them to turn Papift if
they cured him. But in the mean time the fuppofed Witch is
brought to tryal at Stafford Afflict, 1620. before Judge Way-
burton and Judge Davits : But in the end the Judges defired Bi-
fhop A'forton \hen prefent to take care of the Boy: who took
him home to his Caftle at EcclePiall, and a p cer certain weeks
time ( the Bilhop being abroad) the laid Biihop comes to the
Boy ,and tells him that he underftood that he could not endure
the firft verfe of foh», and faith he, the Devil underftandeth
Greek as well asEnglifh, being a Schollar ofalrsoft fix chou-
fand years (landing , and therefore he knows when 1 1 eci:e that
verfe in Greek : And fo calling for a Greek Teftamenr, he read
the 12. verfe ^ and the Boy thinking it had been the firlt, fell
into his fit; And when that fit was over, the Bifhop read the
firft verfe , and then the Boy had no fie , thinking it had been
forae othef verfe. And thus they proved him a deceiver, and the
Boy was much confounded, but pretended more diftra&ion •
and then that he might get away,he complained of extream fick-
nefs , and made water in the Urinal, as black as ink, groaning
when he made it : But the third day afcer,they efpyed him mix-
ing ink with his Urine, and nimbly conveying away the Ink-
horn. And when they came in upon him, and found him in
the conveyance, he broke out into tears, and was fuddenly
cured, and confeffed all, how he had been taught bis art, and
how he did all, and confeffed that his intent was to be cured by
aPriefr, and to turn Papift ( and whether riiey have catcht
him again or no, I know not;, for I hear he is a Quaker in Brifiol,
or at leaft.arevilerof the Mimftry ) The Bifhop took his ex-
amination at large, OBob. 8. & 1 3 . 1 620. If any doubt of the
ftory, they may befatisfied yet by the Boy himfelf, or by
the Reverend Bifhop yet alive , or by any of the neigh-
bours in Bilfon that were at age there but thirty feven years?
ago.

But before the Bifhop haddifcovered the knavery, one of the
Conjuring Priefls writes the Narrative of the bufinefs ( which
if printed with the reft) and is Entitolcd [_ zA Faithful Relation
of the proceedings of the fat ho lick. Gentlemen with the Bsj of

Bb 2 Bilfoa,

1 88 jifyyforCatholich.

Bilfon, /hewing, Sic."] And they begin with [ Not to us Lord,
but to thy Name give the Glory ! ] And fo they proceed to make
their report of it, for deluding the people, as a Miracle. And
the writing washy a Papift Gentleman examined, actefted upon
Oath to be received from one Mr. Wheeler ^ dec. But when they
hesrd of the Difcovery, they were afliamed of their faithful
Relation. At laft, the Bifhop brought the Boy at the next
fummers Affixes, 7«/; 26. 1621.10 ask pardon openly of God,
and the woman accufed by him, and of the Countrey cheated
by him, and there wasan end of that Poptfh Miracle. Abun-
dance more fuch I could give you out of certain records- but
I recited this for the fake of H. 7". and the Papifls of Wolver-
hampton.

And for your Miracles; I befeech you, if you regard not
us, yet open your ears to a Jefuite that fpcaks the Truth. Jofeph
Acojla ( de temporib- novi/f. lib .3 ,c . 3 . ) \_To all the Miracles
of Antichrifi, though he do great ones, the Church /hall boldly
oppofe the Belief of the Scriptures : and by the inexpugnable Tefti-
mony of this Truth , /hall by moft clear light difpdl all his agings
as Clouds. Signs are given to Infidels, Scriptures to Belie-
vers; and therefore the Primitive Church abounded with Mira-
cles, when Infidels were to be called : But the lafk y when the Faith-
ful are already Called, /hall reft more on the Scripture, then on
Miracles. Tea 1 wiH boldly fay, that all Miracles are vain and
empty* unlefs they be approved by the Scripture j that is, have a
doBrine conform to the Scripture. But the Scripture it felf u of
it felf a moft firm Argument of Truth. ~]

And the fame Acojla confefleth in his Indian H^ory, that
they do no Miracles in the Indies ('where the boaft is. ) And if
they did, it would confirm Chriftianity, but not Popery.

Yea if Miracles be fo much to be lookt at, why will you not
give us leave to obferve them ? The fame Miracles that you boaft
of, do teftifleagainftyoUjif they be true. Toinftancenowbut
in one. Profper makes mention of a Miracle ( which Thyram
de Dtmoniac. pag. 76. and many more of yours recite, ) that
was done by the Sacramental Wine •• A perfonpsjfe/fed by the De-
vil was cured, (after many other means ufed in vain) by the
Ur inkjng ef t he Wine in the Eucharifi.' And doth not this Mira-
dejuftirie us that give thepeople the Wioe, and condemn you,

that

A IQyfor £atbolicks.

thatrefufeto give it them ? Many other Miracles I could recite,
that the Fathets fay were done by the Sacrament in both kinds
received, which condemn you that forbid it.

&-.

Ch a p. XXX.

Detttl. 21. A Nother of the Papifts waies of deceiving i$, by <Jj

-/A. impudent Lyes an i Slanders againjltkiir Ad- ^J
verfaries ; which they vent with fuch confidence, that the [educed
people eaftly believe them. They that are taught to believe their
Priefts againft their own feeing, hearing, feeling, tailing and
fmellmg. muft needs believe the vileft Lyes that they are pieafed
to utter, in cafes where the miferable people are unable to dif-
provctbem. I will give you but a few of that multitude of In-
fknees that might be given.

i . In a Manufcript of the Papifts which I lately received from
a Neighbour of Stur bridge, as fent from Wolverhampton, there
are thefe words.with which they conclude [Luther having richly
fupped, and made his friends merry with his facete conceits, died
the fame night. This u teftified by Cochlcus in vitahutherl. And
John Calvin, a branded fodomite^ con fumed with lice and worms,
died blafpheming and calling upon the Devil. This is regifired by
SchluflelburgeWBolfeck; thefe were the Ends of the Parents
of the Protefiant andPresbjkris.n pretended Reformed Religions,

And as if their own tongue muft fentence them to Hell, in
the vety words before.they lay [All Lyars, their part /hall be
in the pool burning with fire andbr.mflcnejvhich is thefeconddeath~\
And fo make Application of it to the Proteftants, as being Ly-
ars; and when they have done, conclude with the two forecited
impudent Lies of Luther and C-tlvin. The like words of (falvin
hath the late Marquefs of Wortefier ( or Dr. Baity for him ) in
his Papers to King Charles ; the whole writing being fluffed
with fuch impudent Lies, that one would wonder that humane
mture (hould be capable of fuch wickednefs, and that the filly
people fhould fwallow down fuch heaps of falfhood. And it is
not thefe two alone, but multitudes of Papifts that have written
thefe Lies of Luther and Calvin. Thyraus the Jefuite in his
Book de Dtmtmacis, part, i . cap. 8. fag. 21 . tells o* this ftory s

Bb 3 tU4*

190 A t\ey for Qa tholicks .

that the fame day that Luther dyed, there rots at Gheola a Town
in Brabant many per fons pojfejjed of Devils \ that waited on their
SaintDymn^ for Deliverance, and were all that day delivered',
but the next day they were all pojfejfed again •, whereupon the Ex'
crcifl or fome body asked the Devils where they had been the day
befere • and they anfweredy that they Were commanded by their
Prince to be at the Funeral of their fellow Labour tr Luther. And
for proof cf thm, Luthers own fervant that was with him at his
death, looking out at the windo^c, did more thin once, to his great
terror , fee a company of ugly fpirits leaping and dancing about
without : andalfo that the Crows followed the Corps all the way
with a great neife. ]

O wonderful patience and mercy of God, that fuffereth fuch
abominable Lyars to live, and doth not caufe fome fudden
vengeance to befall them.' Reader, I will tell thee now the cafe
of thefetwofervants of Chrift that are thus reviled ( even as
their Matter was before them, that was faid to do Miracles by
the power of the Devil. )

As for Luther, he was oft taken with a great pain in his breaft,
about the mouth of the ftomack, and thought his Death when
st came would be fudden -, which made him fay, Feri Dwine,
feri clementer, quia ipfeparatusfum '.ftrike Lord^flrike merciful-
ly, for 1 am ready } Having preached his laft Sermon at Witten-
berge, Jan. 17. he took his journey the 23 . to Count Alansfelds
Countrey, whither he was called. When he came thither, he was
grown fo weak, that they almoft defpaired of his life -, yet by the
ufe of fomentations he had fo mucheafe, as that he preached
fometime, and did other work from Jan. 29. to Febr. 17, The
1aft day of his life, though he was weak, yet he fate at the table
with them, and at Supper hisdifcourfe was upon the Queftion,
Whether we (hall know one another in Heaven? which he
affirmed and proved, in that Adam knew Eve as foon as he faw
her, that (he was flefh of his fkfti:and therefore much more
Khali we know one another in Heaven, &c. After Supper, he
withdrew himfelf as he ufed, for private prayer; but the pain
of his breaft increafed on him. When he had taken a medicine,
he lay down on a Couch and flept fwectly two hours, and then
went to his Chamber, faying to thofe about him {_Pray God to
freferve the Doftrine of the Gofpel to m ; for the Pope And Council

•i

A l^-for Catbolicks. i$\

of Trent have ftrange Contrivances. ~] When he was laid down
and had flept a while he awakened, and found by the increafe of
his pain, that he was near his End, and fpoketo God as follow-
ech in their bearing £ my heavenly Father, the God and Fa-
ther of our Lord Jefus Chrift, the God of all Confolation, I thank,
thee that thou haft revealed to we thy Son Jrftis Chrift, in whom I
have believed, whom J have prof effed, whom I have loved, whom I
have (felebratei (or Honoured) whom the Pope of Rome and
the rtft of the rabble of the ungoJly do perfecute and reproach : I
befeech thee my Lird fefus Chrift receive my foul. O my heaven-
ly Father, though I amtak^n from this life, and though my body
muft now be laiddoven, yet I know certainly that Ifijall abide with
thee ft r ever, and that none can take me out of thy hands. J Then
he faid \_ So God loved the world, that he gave his onh begotten
Son, that whoever believeth in him,(hould net perifb,but have ever-
Ufting life ] Then he repeated part of the 68. Pfalm : and
when he had drunk a medicine thac was given him, he laid [/
go hence : I now return myfpirit unto God J prefently adding [Fa-
ther, into thy hands I commend my ffi'it , thou haft Redetmed me
O God of Truth ) And fc?he dyed as if he were fetting himfelf
to fleep, without any fign of further pain .-but when they faw
him dying, Dr. fenat and Calius cryed to him {_ Reverend Fa-
ther-, do you- die conftant through- Chrift in his doElrine which you
have hitherto preached ? ~\ And he anfwered [Tea ] and never
fpoke more. When he was dead fat Iflebe) Count Mansfield
would have kept his body, but the Duke of Saxony would not
fuffer him, but caufed it to be brought back to wittenberge, and
ihe're with great folemnity interred. 1

This is the true reporc in brief of Lathers Death, delivered
to the world by thofe that flood by him, and were eye witneffe* .'
A:id yet thefe impudent Lying Papifts have perfwaded their fol-
lowers that the Devils were feen dancing about him , that when
hefhauldbe baryed there was a horrible thunder, and the body
was taken away out of the Coffin by the Devil , and a (link of
Brimftone left behind , with more fuch (luff as this, which
they have printed, and which one would think the Father of
Lies fhould oe ainamed of.

And for Calvin, not only thofe before mentioned, but alfo
'flelju.f , Surius, Frateolt4j J Demschares,L'ndan«s i SanUeftm,

Cahitrus >

192 A Key for Catbolicks.

Cahierus, and others publifh to the world, not only that he
was an Epicure, but a Sodomite, and was burnt on the (boul-
der for Sodomie with a hot iron at Noviodunum where he was
born. Yea Leffim the Jefuite impudently calls Chrift to wit-
nefs,that (hall judge all men according to their works, that he
doth not devife thefe things of his own brain,bat from good
authors, and forty years currant fame. And his Authors are
thefe Papifts, Bolfecus, Brigerds^Stapleton , Carnpian , Dura-
us, Swim, and Reginaldus. Hath Hell any greater calum-
nies then thefe to fill the mouths or writings of men with-
all ?

Reader,! (hall (hew thee what credit thefe men are of by this
inftance. As for the time when they fay he was ftigmatized for
Sodomie, it was when he was a Papift, and therefore if it had
been true, it had been a greater dishonour to them then to us.
But its a meer forgery of the Devil and a Fryar. Hierom
BolfecJ^a. Fryar , feemed to turn Proteftant, and coming to
Cr«y*t/*,he began to preach the Pelagian do&rine there , and
openly contend sgiinft the Paftors in the Congregation • and
being confounded by Calvin, the Magiftrates imprifonedhim,
and banUhed him for fedition. Then he betakes himfelf to
the neighbour Towns, to play the fame game there : but the
Magiftrates of Bern alfo banifti them out of their C'ountrey.
Whereupon he turned Papift again , and when Calvin was
dead, he wrote all thefe abominable lies of him , and all the
reft (with Schlttjfelburgihs the Lutheran, an enemy ofCahins)
do take up the report from this one Lying heretical Papift : and
fo it becomes a currant fame with them, as if it were as true
^s the Gofpel .• Whereupon our writers call to them , provoke
them, challenge them to fearch the Records at Noviodunum,
where they fay the thing was done , and prove that ever there
wasfuch athing, or elfe bear theopen fhame of Lyars. But
they can bring no proof, but call on us todifproveit: When
the City are Papifts , and haters of Calvin, But after all
this , as God would have it, the Papift Dean of that City, cal-
led Jacobus le Vaffeur, publiiheth at Paris, 1633. the Annals
of their Cathedral Church, and therein pouring out his hatred
?.gainft Cahin 9 and faying what he can againft him, doth yet.
Got of their records clear him of all thefe accufations, and lets

the

A I\ey for Catholkku 19$

the world know that there was never any fuch thing , and that
they had no crime at all againft him , but that he turned from
thePapifts- and that the Major or chief Governour oftheCity
went away with Calvin , when he was forced to fly from his
native Countrey. He recites all the paflfages of Calvins. life
there, but profeiTeth that they had no more againft him. Thus
God confounded the Lying Papifts by one of themfelves , and
the Records of that City, where they faid the thing was done.
And yet they believe one another, and carry on the Lye to this
day.

Mr. Rob.AmftrowtheryChaphin to the King of England* Em-
bafTadors with the Emperour,being at Vienna, heard the Jefuites
and other repeating confidently this flander of Calvin, Where-
upon he opened to them this Evidence againft it j and fatisficd
them of the falftiood , fo that they told him, they never knew
fo much before,and promifed him they would never mention it
more.

If any would fee the very words of their own Records ,
and Doctor Vaffeur , he may read them in Rivets Sum.
Contr. againft Bail) , and again in his fefuita Vafulatt: t
Cap. 2.

And as for the life of Calvin after he forfook thePapifts,
if you will but believe that the City of Geneva, and all the
Minifters and others that were about him, in his life ard at his
death , did know better then Bolfeck, a fugitive Apofta<e Pa-
pift that was his enemy, and then far off, you may fee at large
in Melchior Adamus ,and Beua,thc defcription of fuch a fliining
burning light as Rome hath not toboaftof. He was a man
of admirable wit, judgement, induftry, and piety. When he had
forfaken his own Countrey for the Gofpel lake, and taken up in
geneva , and planted the Gofpel there, with Fartllus and fire-
tus y at laft the ungodly part getting the Head, the Minifters
were banifhed. And fo he fetled in in another Ciry. The four
Bayliffs of Geneva that bmiflied the Minifters, within two years
were ruined by the judgements of God. Cne of them accufed
of fedition, feeking to fcape through a window, fell, and was
broken to death. Another was put to death for murder.
The other two being accufed of Mal-adminiltrarioi, fl d and
were condemned. Calvin \iCenz for and intrested to return

Cc to

i p 4 ^ &y f or Catholicks .

— _ > , — , — ___ ,

to Gentva : which by importunity, and Ewers perfwafion, he
yicldethto. There was he continually raolefted by the ungodly,
and loved by the good. The Malignaots whom be would re-
train by Difcipline from Whoredom, drunkennefs,and other
wickedncfs, were Hill plotting or raging againft him,and called
their Dogs by his name. But fhame was ftill the end of their
attempts. His revenge was to tell them ^ I fee I fbottld have
but forry wages if Iferved mxn : but its well for me that J ferve
him that alway performeth his promifes to his fervants ] As
for his work,he preached every day in the week each fecond
week, andbe(idesthat,he read three dayesa week a Divinity
Le&ure. And every Thurfday he guided the Presbytcrie ^ and
every Friday at a meeting he held an Expofitory conference and
Le&ure : fo that the whole came to alraoft twelve Sermons
a week. Befides this, he wrote Epiftles to moft Countries of
Chriftendom {'m Europe) to Princes,Dtvines and others; And
he wrote all thofe great volumes of moft Learned judicious
Controverfies,Commentaries,and other Treatifes, which one
would have thought might have been work enough for a man
that had lived an hundred years, if he had done no other* And
many Hereticks he confuted, and fomc convinced and reduced.
He fet up among the Minifters a courfe of teaching every
Family from houfe to houfe,of which he found incredible fruit ^
For all this his labour he endured the affronts,contradic%ioM,and
reproaches of the rabble, yea and fometime hath been beaten by
them : becaufe he would not adrainifter the Sacrament to un-
godly men , that were rulers in the place , he was at firft ba-
ni filed , and after threatned, and continually molefted by them,
and railing fellows fee to preach and write againft him. And
whether he were an Epicure, you may foon judge : He alwayes
ufed a very fpare dyet i and for ten years before his death did
did never tafte one bit, but at fupper, as his conftant courfe.
fo that every day was with him a better faft then the Papifts
ufeto make on their faftingdayes. By this extreara labour,
fpea king, and fafting, and watching ( for he dictated his wri-
tings as he lay in bed much, ) he overthrew his body , and
falling firft into a Tertian, aud then into a Quartan, after that
he fell into a Confum prion, with the gout and ftone, and fpit-
sifigof bloody and thedifoafein the Hemorrhoid veins, which

A £{ey for Catbolicks. 195

at Iaft ulcerated by over much fafting,fpeaking,sincl ufe of Aloes;
befides the head-ach which wai the companion of his life, in
thefeficknefs he would never forbear his labour, but when he
he was perfwaded to it , he told them , that he could not
bear an idle life. And when he was near to death was (till at
work, asking thofe that intreated him to forbear, Whether they
resnldhave God find him idle} Under all thefe pains of Goui
Stone, Collick, Head-ach, Hemorrhoids , Confumprion, &c.
thofe that were about him tettified to the world that i hey never
heard him fpeak a word unbeieeming a patient Chriflian. The
worft was that oft repeated word \_ How long , Lord ! how
long ! ] as being weary of a miferable world- WitneiTes he had
enough; for he could fcarce have reft, for people crowding to
him to vifit him. On Mar. 23. he went among the Mini-
fies to their Meeting, and took his farewell of them there.
The next day he was wearyed by it : but the twenty feventh day
he was carryed to the Court to the Senate of the City, where he
madeafpeech to them, and took his farewell of them, with ma-
ny tears on both fides. April. 2. he was carryed to Church, and
flaid the Sermon.and received the Sacrement. Afccrward the
Senate of the City came to him , and he made an heavenly Ex-
hortation to them. On /fyW/25. hedidared his Will, which
I would his fhnderers would read. His Library itfelf, and all
his goods being prized, came fcarce to three hundred Crowns.
May 11. he wrote his farewell to Farellus. Maj 19. all
the Minifters came to him, with whom he fa:e,and did eat, ?.nd
cheerfully take his leave of them. On the twenty feventh of
May his voice feemed tobeftronger, andfo continued till his
laft breath that day, which was with fach quietnefsa? men com-
pofe thernfeives to ileep. The next nigh- and day the City Ma-
giftratcs, Minifters, SchoIIars, people and fir angers, were taken
up in weeping and lamentation. Every one crowded to fee the
Corps, among whom the Queen of Englands EmbafTicfor to
France was one. He was buryed according to this defire in the
common Church yard, without any Monument or Pomp •
and Intb left behind him fuch a Name, as in defpighe of all
the Devils in Hell,and all the Pap fts on earth, (hall be precious
till the coming of Chrift ; and fuch writings hath he left as are

Cc 2 the

96 A I\ey for Catholkks-

the comfort of the Difciples of Truth, and the ftiameof the
reproaching Adversaries.

Reader, this is that Calvin that is fo hated by the bad, and
loved and honoured by the good 1 whom thefe Papifts have
called an Epicure and Sodomite, and faid that he diedblafpheming,
And calling upon the Devil, and was eaten with lice and warms*
Is not God exceeding patient, that will fuffer fuch wretches to
live on the Earth ? What man could they have named fince Ah-
guftine , yea fince the Apoftles dayes, that was more unfit for
fucb a (Under then Calvin ? Yetbecaufe one man Bolfeck^thit
was banifhed and turned Papift, and lived then I know not in
what Countrey, hath written thefe things againft him, the reft
of them, even as much as the late Marquefs of Worcefter, take
them up as confidently,as if the infallible Chair had uttered them.

But yet if thou think this Enemy Bolfecl^is more to be believ-
ed then thofe that lived with -Calvin, and the City of Geneva,
that had continual accefs to him, I will give thee fuch a Tefti-
mony as (hall fharae the Papifts, that have a fpark of modefty.
Hear then whit other Papifts themfelves fay that knew better
what they faid, or made more Confcience of their words,,

Florimmdus Raimundas a Papift of Bordeaux ( or the Jefuite
Richeome that wrote in his name) writing for the Pope and
againft Calvin, hath thefe words of him. [Vnder a dry and
lean body he had a (harp and lively wit, ready in anfwering; bold
in attempting j a great f after- even from his youth , Whether for'

his health to overcome the bead'ach, or for his ft tidies There

is fear ce a man found that ever matched Calvin in Labours: for
the fpace of twenty three years , in which he remained in the Epifco-
facy of Geneva, he preached every day once, and twice on the Lords
day of times. And every wee\ he read publkk^ Letlures of Divi-
nity - ( be fides) and every Friday he was at the conference of the
Paftors : The reft of his time he fpent either in writing Books, or
<anfwering letters, ]

Reader, is this Teftimony from a Papift like the reft ? But yet
thou (halt have more. Papirius Maffonius a Learned Papift, and
Schollar to Baldiom. one of Calvins Enemies, wrote Calvins
3ife •, and he faith of him, £ No day almofl pajfed in which he
didjtot preach to th Citiz>$ns, Thrice every eight dates as long a s
iztj.imdi he ■ profejfed (or publikelj taught ) Divinity {in the

£ cheats -, )

A K^y for QatholkKs. i p^

Schsols ; ) being Laborious, and alwayes writing or doing fame-

thing.. of a weak, body, but room by patchings , reading,

writing, meditations, difeafes, bufimffes, preachings. He tookyery
little jleep; and therefore much of his work* he diilated in bed to
his fervant that wrote them from h'u mouth. He did eat but once
a day : and confejfed that he found not a more prefcnt or farer Re-
medy for his weahnefs of ftomacl^ and head-ach. His cloathing

was of fmall price, to cover him rather than adorn him. At

Worms and Ratisbone he cxercifed the (Irengtb of an excellent
wit with fo great applaufe of the Germane Divines, that by the
judgement of Melanchthon and his Ajfociates ; by a peculiar
■priviledge he was called The Divine. He wrote as much and
as well as any man of the contrary parties , whether you re-
fpetl number, acutenefs, language, jharpnefs, emphafts, orfubtil-
ty : notamanofmdl his Adverfanes, whether Catholickj, Ana-
baptijis, Lmh!f%tH 9 Arri^ns, or the forfakers of his Party, that
wrote againfl him, dtd^feem to match him in gravity of writing,
and weight of words a-.d fiarpnefs. in anfvotring his principles.
Healmoft terrified Pigtuus himfilf difcourfmg of freewill, and
Sadaletus. ] Thefe are the words of a Learned Papift.

Bui this is not all. Abundance of* Pa pi ft s tell us of a ftory
how C<*/^i» hired oneinGfwi^to take on him dead, that he
might have the honour of raifing him from the dead. This the
JeiuiteT.hyraus de D<tmoniacis writes, and many others, and it
goes among them for a currant truth ; and all from the report
of Bolfeck. But, as God would have it, Pap. Alajfonius con-
futed this alfo, and faith, that his Mafter Baldwinus knew no-
thingof it, who lived at Geneva, and after turned Papifr, and
C alvins enemy : and other reafons he giveth to difprove this and
the other flinders that were raifed of Calvin, faying, that they
were but fcriptores plebii, maledicendi ftudio, &c. vulgar Wri-
ters, that ftudy or love to reproach or f peak evil, that vend thefe
things. And io much (hall ferve againft the Pipifts Lies againlt
Z,tithtrand Calvin.

If you would fee more of that heap of Lies- confuted, wh'ch
the Marquefs of Worccfter gave in to King Charles, read Mr,
Chr. Cartttrights Reply to them, where part of them ( and but
partj aredete&ed,

And aa they have done by thefe, fobyo:hers alfo. When

Gc*-, Bc^jt :

198 A f\ey for fcatbolicks .

Beza was eighty years of age, a falfe report came to the Papifts
that he was dead. Whereupon Claudius Puteanus with his fefu-
itical Companions wrote a Book, that at his death he turned
Papift and renounced his Religion : fo that the old. man (that
lived feven years longer ) was fain himfelf to write againft them,
to prove that he was not dead, nor turned P-pift: Thefe be the
means by which men are reconciled to the Church of Rome .

They have printed alfo a ftory that Covins own Son being
bitten by a mad dog, was fent by his Father to one of their
Saints Images for Cure, when no other means would fervei and
being cured, he turned Papift : when as the world knew that Cal-
vin never had a Son. Alfothcy tell us of a faying of Lathers,
that [ This Caufe was not begun in the Name of God, nor will it
be ended in the Name of God] This Luther fpoke of Eckius and
the other Papifts,as himfelf profefTeth in his Ani«er to Eurftrus,
Tom. 1./0/.404. And thefe fhamelefs Lyars confidently pubhfh
that he fpoke this of himfelf, as the Maiquefs of jvorcefter to
King Charles did.

Another faying of his they as impudently abufe, viz. [ //
the wife will notjet the Maidceme, ] perfwading the world, that
Luther would have a man lye with his Maid, if his Wife refufe :
whereas he only labours to prove, that Defertion is a forficient
caufe of divorce; and that if the Wife refufe, (he fhould be
warned again and again before others and the Judges,and in Cafe
of utter refufal and defartion,K«j?k may be rejected, and HrJIer
the Maid taken te Wife: which many a Papift is ready to juftifte.

Yea they annex that Luther would have men Contain but five
dajes'y when as he vehemently deteftelhit, and urgeth the con-
trary, telling them that God no doubt will enable them to be
Continent, if they will ufe his Means, Tom. 5. ferm. de Matri-
mon. They forgot that the 5. fuppofititious Epift. of their Cle-
ment pleading for the Community of all things, adds {_ In.omni'
bus autemfunt fine dubio & Conjuges ] [Among thefe All no doubt
but Wives and Husbands are contained. ]

Of the horrid Lyes of Genebrard, Poffeviue, and other Papifts
againft Peter Martyr fBeza, Calvin and others, fee Dr. Reynolds
ad Anglica. Seminar, ante lib. de Idololatria Rom. Eccl. § . 5 .fag.
20,21,22,23.

When the fall of their houfe at Blackjfrjars had killed their

Priefis,

A %ey for Cdtholicks. 199

Priefts,and fuch abundance of the people that were hearing him
inthemidftof the Sermon, they printed a Book to perfwade
the people beyond fea, that it was a company of the Hereticks or
Puritans that were killed at the hearing of one of their preach-
ers : Dr. Gouge tells you when and where it was printed, and
many read it.

When the Gunpowder Plot was in hand, they had con-
trived prefently to give it all abroad that the Purirans did it:
Read Mr. Samuel Clarke of it in his Mirror of Gods Judgements,
Fol.and you (hall find this fully deteded.

When Fifber the Jefuite had hefd his conference with Dr. «>
Fe*tley,zn<i Dr. jyhite^ there being prefent two Earls, one of f
them (the Earl of Warwick. ) having bufinefs fhortly after
beyond fta, fell unknown into Dr. Weftons company at Saint
0«*r/,who prefently tells it him for news, how F/yfor had con- '
founded the Protcftant Dodors,and that two Earls and fo many ;
people were turned by it to the Church of Rome • not knowing t
that he that heard him was one of the two Earls, and that there J
were not fo many people there, and how they were confirmed «
againft Popery by that Difpute. And when the Earl of War- j
wick, brought home this jeaft, Dr. Wejion hearing what fport .
was made with it in England, writ a fimpleexcufe for his Lying,
which I have at hand, but find it had been better for him to have y
faid nothing.

Should I recite but half the forgeries of this nature, by which
the Priefts and Jefujtes cheat the poor people, I mult be volu-
minous.

But alas, their very worfhipof God is much of it compofed
of Lyes, and is not that like to be acceptable worihip ? How
their Offices and Legends are ftufc with ficlions, Camus and
many of their own confefs. And Caffander faith that fo few of
the re liquet in all Germany would be found true ones if examin-
ed, that its better quite take off the yco;h from the veneration of
them. Inftancing in one of old that was worfhipped as a
Saint , and upon enquiry was found to be th e bones of a
Thief.

<sfgobardus Bifriop of Lyons ( faith Vfher ) complained
about eight hundred ye^rs ago,. that the Sntiphonary ufed in
hit Church had maiy ridicuhus and phantaftical things in it : and

that

200

A I\ey for fatbolich.

that therefore he correEled much cf it, cutting off 'what feemedfu-
perfluous, or light, or lying, or blafphemous. Agobard. ad Cant,
Lugd. de Correct. Antifhon. pag. 396. And noc long fince Lin-
danes made the like complaint, that Q Not only Apochrypbal
matters out of the Go/pel of Nicoderaus and ether toyes are tbrufi
in, but even the fecrtt prayers, ( yea, alas for fhame and grief \
the very (^anon varying, and redundant) are defiled withmofi
filthy faults. ]

Reader , I will trouble thee no more with flirring in this
puddle ; but only warn thee, as thou loveft thy foul, cruft it noc
on the' bare reports of fach Lyars , but try before thou
truft , and give not up thy fenfe and Reafon to men
that make fo little, or fo ill a ufe of their own. If thou
refufe this Council; fay not but thou waft warned.

Chap. XXXI.

Detebl. 22. A Nother of their Deceits is by quarrelling voith
XjL our Tranflations of the Bible A and making the
people believe that we have fo corrupted it,that it is none of the
word of God, and fo they openly fcorn it, and deride it.

As to this point, though Learned men can foon confute them
by vindicating the Text as in the Original Languages, and then
vindicating our Tranflation ; yet the common difputant need
not put them and himfelf to fo much trouble. If really they will
but let the Law of God contained in the Holy Scripture be the
Rule by which our difference (hall be tryed and decided , we
will cut fhort the reft of the controverfie , and take it wholly
together, and we will ftand to the Vulgar Latine , which is ic
that themfelves applaud. We are content that this be the Rule
between us. Yea rather then they (hall fhift ofTthc unlearned
by thefe tricks, we will admit of their own Tranflation, which
the Rhemifts have ( with little friendfhip to our caufe ) com-
posed. Only we muft intreat them that their Commentaries and
conceits be not taken into the Text as part of the Word of
God. So that this quarrel! is quickly at an end. The Scri-
pture is fo full againftthem, that ro Tranflation that makes
it noc another thing, can make it to be on their fide.

C H A I'.

A I^y for Catholic ks. 201

Ch a p. XXXir.

Dctctt. 23. A Nother of the Defigns of the Papifl* is, t»
XX bring all the faithfnll Paflors of 'the Churches
into contempt, or fafpicion At lea(i with the People jhatfo they may
Aran them to refufe our helps, and the Papifts may deal with
them alone , whom thej know they are eafily able to over-reach.
Though our people have not that abfolute Dependance upon
their Teachers as theirs have, yet an ordinate Dependance is
NecefTary to them, or elfe God would never have appointed
Teachers and Pallors for bis Church. The Papifts dare not
truft their followers fomuch as to read a Bible in their vulgar
tongue. Much lefs to Read our writings againft their errors
and impieties : No nor their Priefts and Fryars ordinarily to
read them : No nor commonly to read the writings of their
own Party: No not thofe, nor the ftrongeft of thole that are
written againftus: for fear left the objection fhould prove too
hard for the anfwer j or left they fhould underftand the truth
of our doctrine in fome meafure. Sr. Edw: Sands in his
Europt Specttl. profefTethhow hard he found it, to meet with
the Works of Bellarmine himfelf in any Book-fellers fhop in
Venice or other parts of Italy. But our people have all leave to
keep and read the Papifts writings : We dare venture them upon
the light upon equal termi : But yet we know them to be infuffi-
cient,for the molt part, to defend even plain and neceflary truths
againft the Cavils of adversaries that overmatch them in learning
and other abilities. Now left we fhould but afford them our afli -
ftance,the Papifts principal defign is to bring them into falfe con-
ceits of the Minifters,and make us odious to them; that they may
neglect our help , and the eafilyer hearken to other Teachers.
And if they can but prevail in this defign, the day is their own,
and the fouls of our unhappy people are like to be undone.

And the more is it to be feared, left atlalt they fhould this
way prevail, both becaufe of the fin that lye;h on our fclvenn
tooreferved and negligent a doing of our work ; and becaufe
of the great obftinacy and unprofitableness of the people , that
hate the light, and unthankf'ully defpifeic, or will not obey it >
and work by it while they may.

Dd The

202 A Key for Catholicks.

The defigrre of the Papifts againft che Miniftry are thefe
i. They principally endeavour to delude the Rulers of the Land"
andfetthera againft them, of which more anon. ■

2. They are very bufie to procure an overthrow of their
eftablilhed maintenance: To which end they animate all feds
to rail againft Tythes.

3 . They labour by feoffs and nicknames to make them odious.
As they were the Author* or chief fomenters of the old fconn
under the name of Puritans, fo ire they of many more of late.
If in Court, or Parliament , City or Councrey ; you hear men
fetthemfelves of parpofeto fcorn or vilific the Miniftry , its
very probible tha: they are either fecrec Papifts, or their de-
luded ferviter?. If they fpeak of men that regard the Miniftry,
and be nor hardened as they to a defpifing of Chrift in his fer-
vants, they call fuch \_ Pricft ridden ] and the Pallors they
fcornfully call [_ fac^Preityten , Drivines , "] and many
other feoffs are at hand , to ferve the ends of the Devil
and the Pope , by alienating the Affe&ions of the people
from their Teachers , that fo th«y may devour them &t
pleafure.

4. Another of their wayes of reproach is,by telling the people
what ocHous divifions are among us , and how many minds
we are of, and how oft we change, and fuch like reproaches,
by their mouthing it they can make fomethingof; while they
never tell them how much more changeable they have been,
and what divifions are among themfelves^ncomparably beyond
all oun. Nor do they ever tell them how far we are united,
and bow fmall the differences among us are , and fuch as
muftbeexpe&ed while we all know but in part.

5. Another reproach that the Papiftscaft on the Miniftry, is
Grecdinefs, Covetoufnefs,ind beng hirelings. And therefore
they put thefe into the mouths of Quakers and o:her Sectaries.
And whats their ground ? Forfooth becaufe we take Tyrhe?,
or other fet maintenance. Becaufe we have food and raymenc,
and our daily bread. I have faid enough of the Caufe it felf
in my feveral writings againft the Quakers. Ifanydou>: whe-
ther the Papifts be their Teachers,orof the fame mind , befides
many greater Evidences, the Manufcript from Wolverhampton
before mentioned maybe full fatisfa&ion. This tells men that

[for

A I\ey for Catholic ks . 20;

f for filth) lucre fitly rve /cratch itching cars with detritus of li-
berty J and thus it learnedly vcifirleth.

With PhafngveorJs thef fcratch -ill csrs that it
That Mammon ( rehom thryferre ) may make than rich.
For the j are Jltercenari:s> that mil be hir'd
To yrcach rvha: htlri tts are by men dt fir*4>

Anfw. I mull profefs unfeignedly that the cxperienceof fuch
horrid i wickedneh of men, is a great help to n»y fai-h againft
all temptations that ever would provoke me to doubt whe-
ther there be a Hell ; When 1 lee and hear that unreafon-
able villany 1 that I (hould fearer have believed humane na-
rurc could hive been capable of, if Cod or fuch experience
hid not told it me. But when I fee Abominations before my
eyes as incredible or horrid as Hell it fe!i~almofr,it filenceth temp-
tations to fuch unbelief.

Reader, I will give thee a brief companion between the
Papifts Priefts and the Minifters of Chrift, that thou nuiil
fee whether thefe men be fit to rail at us as Mercenaries ,and fuch
as are the fervants of Mammon.

Its a well kaown ca-ls that the Minifters of this Land, and of
all the Reformed Churches commonly do many of them want
neceflfaries, and fome want food and rayment, andthereftof
them for the moft part have little more : Or if one of an hun-
dred have two hundred pounds a year, irsten to one but taxes
and other payments bringeth it fo low, that he hath no fuperfl ji-
eie*. And fome that have not Wives or Children, do give all
that they can gather to the poor ■ and fome upon my knowledge
give more to charitable ufes, then they receive for the work oi:'
their Miniftry, living on their own means. And they have them -
felves been the means of taking down the Lordly Prehcy and
Riches of the Clergy ; and though they would not have had the
Lands devored to the Church to have been alienated, yet they
would have had it fo diftributcd as might but have reachc to
have made the maintenance of Minifters to be an hundred
pounds a year. Tim was the height of their Covetoufnefs and
Ambition, as you call it.

And now will you take a view of the Popilh Clergy, for
Greatnefs, Rkhes, andNumeroufnefs. 1. For Greatneis , the

D d 2 Pope

2 o 4 A K e y f or Catholicks .

Pope who is their chief Prieft, pretendeth to the Government
of all the Chriflian world. Emperors and Kings have kift his
feet, and held him the Airrup. One Emperour was forced to
wait bare foot at his Cues a long time in pitience, till he plcafed
to open them. Another beirg r orced to proftrate himfelf to
him, the Pope fee his foot upon his neck, profanely abufing the
words of the Pfal.9 1.13. He /ball tread on the Lyon and Adder,
&c. Divers Princes hath he depofed : He hath claimed a Supre-
macy in Temporals and Spirituals, and his more moderate flat-
terers fub;e& Princes to him in crdir.e ad fpiritualia. General
Councils approved by him, decree rhac he (hall Excommunicate
and depofe Princes, that will not extirpate tho r e thit he calleth
Hereticks, and (hall commit the Government to others, or give
their Countreys to the firft that can feize on them ; and abfolve
all their Vaflals from their Allegiance, fin defpight of Oaths
and Gods Commands. J He is a Temporal Prince himfel/,having
large Dominions. He hath fo numerous a Clergy in the Coun-
treys of all Popifa Princes, as makes him great and formidable
tothem. His Cardinal Priefls are equal to Princes, and greater
then many Princes are. 2.. And for their Riches and Numbers,
to fay no more of their Pope and Cardinals, they have fuch mul-
titudes of Arch-bifhops, bifhops, Priefls, Abbots, triors, Fry-
ars, Jefuites, and fuch others, as rake up a great part of the
L'ind where they live. I will at this time give you but one
Inflance, and defireyouto compare it with our Mincers and
their maintenance : and that i» of the Popifh Clergy in
Trance.

Their own writers tells us as followeth. 'Bodin (a Judge in
Trance) faith, ( as BejlinGeograph. fag. 148. reciteih it )
That the Revenues of the Clergy there are twelve millions, and
three hundred thoufand livres, which is one million and two hun-
-<red thoufani pounds of our Snglipj money per annum-, and that
they pofefs feven parts of twelve of the whole revenue of the King-
. dom s which is above half. Hut we will take up with the lower
reckoning of the Book called Comment, deftat. and faith Beylin,
this tells us that the Clergy have near a fourth part of the very
Lands of all the Kingdom, beftdes the- Offerings , fchurchings,
Burjais, Dirigej, and fuch like Cafua It ies, which amount to as
9mh\M tktir Rents y ( So- that there is another fourth part,which

comes

A l\ey for Catbolicks. i o J

comes to half the Kingdom ) upon which Sr. Edwin Sands
computes their revenue at fix mil liens yearly ; And for the num-
ber, that one Kingdom hath thirteen Arch-bifheps y iv\ hundred
and four Bifbops, a thou/and four hundred and fifty Abbies, five
hundred and forty Archpriories -.twelve thoufani three hundred and
twenty Priories, five hundred fixty feven Nunneries : feven hun-
dred Convents ef Fryars : two hundred fifty nine Commanderies of
Malta; be ftdes all the Colledges of the fefuites. And the Parifh
Priefts are an hundred thirty thou fand of all forts. And whereas
the Kingdom is fuppofed to have about fifteen millions of peo-
ple; the Clergy and their Miniflers are judged to be three milli-
ons of them.

Judge now like men of reafon and impartiality, whether the
tongues of thefe men be fit to call us Mercenaries, or Hireling.,
or luch as preach for filthy lucre. Or whether ever greater im-
pudence was manife(ted by the vileft Son of Adam , then for
inch men that Lord it over Emperors, Kings and Princes, and de-
vour the wealth of the Chriftian world, to call poor Minifters
of Chrift, Covetous, or Hirelings, that are content with food
and rayment, and a mean education of their chilJren, and that
have done fo much to take down the Lordlinefs and Riches of
the Clergy. Judge of this dealing; and if you had rather have
the Popifh Priefthood, with the numberlefs fwarm of Fryari and
feveral orders, you may take them , and fay, you had your
choice.

Cha p. XXXIII.

22tffff,24* A Nother of their defigns, Conjunct with the

Ji\ laft mentioned is, to ferfwade the worlithat

they only have a true Miniflry or Prieflhood, and an Apoflolical

Epifcopacy t and true Ordination: and that we and all other Churches

have ni true Miniflers , but meer Lay men undr the name ef

Miniflers, becAufe we have no juft Ordination. And how prove

they all this? Why, they fay, that they have a Pope that is a

True Succeflbr of Saint Peter , but we have no Succeflion from

he Apoftles, and therefore no juft Ordination, becaufe no man

an givetbat Power which. he hath not. And we are Schifmaticki

Dd 3 feparated

io6 A Key for Catbolicks.

Separated from the Church, and therefore our Ordinations are
i:\valid: And ferae of our Churches have no Bifhops, and
therefore fay they, we have no true Mtniftry there, nor are tbey
trueChurc!.e>. The fe are their Reafon?.

In I which I fhall firll refer the Reader to my Second

fleet for th: Miniftrj in fnfificarkn of their Call ; Where thefe
ileafons are confuted, and our calling vindicated : and I (hall
forbear here to repeat the fame things agiin •• Alfo I refer you
for a fuller A.ifwer to the Lmdon\ Jus Divinum Mini-

fterii, and to Mr. Tho. Balls Book for the Mifliftry ; and Mr.
Mafons ¥»Qok\t\ vindication of theMiniftry of thofc Reformed
Churches that have not Prelates, and to 1'oitlus Defper. Cauf.
2. Though we need not fetch our Ordinatioa from Rome ,
yet, as to them , we may trui/ fay , that if they have any
true Ordination and Miniftry , then (b have we : For our fird
Reformers were Ordained by their Bifiiops , which is enough to
flop their mouth?. If they fay that our Schifm hath cut off our
power of Ordination, I anfwer ad hominem, that ( though it is
tbey that are indeed the Notorious SchifmaticksjetJ if we were
what they falfly fay we are, it would not null our Ordination,
Confirmation,orfuch other ads. And this is the Judgement of
their own writers. I (hall at this time only cite the words of
one of them, and of many in that one ; and that is Thorn, a fe-
fu de Converfione Gentium, lib. 6. cap. Q. Where he affirms it to
be one of the Certainties agreed on [_ that Schifmaticl^s lofe not,
Korean lofe any fpiritual power ccuftfiing in the fpiritual Caret-
fter of Baptifm, or Confirmation of Orders'- For this is inde*
likle y 4s Dr.Thomis teacheth here t An.*' and Turrecremata con-
fir met h, Ub. 4. fum.part. i.e. 7. andSilvefter verb Schifmatfci;
audit appeareth by Pope Urbans Can. Ordinationes,g. q. I. Who
judgeththofe to be truly ordained, that wire ordained bj Sckifma-
ticall Bi/bopf : tslnd from Auftin lib. 6. deBapt. Cont. Dona-
nft.cap. 5. Where he faith that [' A Separatift may deliver the
Sacrament as well as have it. ] He next addeth that jet fnch are
deprived of the faculty of Lawful I ufing the Pewer which thej
have , fo that it 'will be their fin to ufeit, though it be nn a nul-
lity if they do ufe it • and that thus thofe are to be underftood
that (peak, againfi the Ordination, Confirmation, &c. $f Schif-
matickf; yi£. that it is titiUwfull,be*aufe their power is fttfpended

A Key for Qatholkks. 1 07

by the Church , but not a Nullity , bccaufe they have the Tower •
pag 316. Be puts the Queftion \_ whether Schifmatical Trcf
byters and r Bifhjps do want the Power of Order , or only want
furifditlion ? ) »y4ndhe anfwireth out of D. Thom. 2 2. q. 39.
art. 3. that \_thcy want furifditlion, and cannot tAbfolve, Ex-
communicate , or grant indulgences , and f) they cannot cUS.

and give Benefices, and make Laws- But yet they have the

holy 'Power of Orders 1 and therefore a fchifmaticall Bifhopdoth
truly make and cossfecrate the Eucharifl, truly Confrm,truly Or-
dain ; and when he Eletleth and promoteth any to Ecclefia(lical
Orders, they truly receive the Charatler of Order, but not the
Vfe, becaufethey are fufpended , if knowingly they are ordained
by a. Schifmatical Bifhop. ] He next asketh, [_ Whether this pu-
mfhment depriving them *f J urifd(ttion i takj' place With allSchif
matickj] And an fivers that {_ feme fay that before the Council of
Conftance this punifbmtnt belonged to all notorious Schifmaticks,
but not to the unknown ones : but fi>>ce that Ccuncill, it takes place
only on tkofethat are exprefly and by name denounced, or manifefi
flrikers of the Clergy ~\ Others fay otherwife: But he hlmfelfan-
fvoers, that [ // a fchifmxtick^ be tolerated , and by the common
error of the people be taken f»r lawfully there's no doubt but all
bis atlsof J nr if diction are valid, which we /hall affirm alfo of
Heretic^ : "Bfit if a Presbyter or Bifijop be a manifefi Schifma-
ticks, then feme fay that thofe alls that require furifditlion art
invalid; but others fay that th:y are all valid in cafe the Schif-
maticks be not by name excommunicated, or a manifefi firiker of
the Chr&J 1 Thus far Thom.a fefu opening the judgement Of
the Papiiis Doctors themlelves in tbe point.

And by the way, our new fupc.prelatical Brethren that de-
grade others that want their Ordination,yea or commands, and
nuliifie their Ads, fhould learn not to go beyond the Papifts
themfeives, if they will go with them.

Andobferve, thst it is hut their own Canons, that is, their
own wills, that the PapifU here plead when the Council of Con-
fiance hath fo altered the bufiads.

2. Though this that is faid is enough as to tbe Papifts,yet I
add for fuller fatisfadion, that their farce JJ Ion is interrupted;
and ihuu: fore they are mofi unfit to be our fudges in this* They
have nfaib long fchifms in which no man knew who was the-

right

2 o 8 A f\ey for QatbolicKs .

right Pope, nor knoweth to this day ; and (o long removes and
vacancies, and fuch interpofitions of various wayes of choofing
their P.^pe , and interruptions by Hercticall Popes , con-
demned by General Councils; befides Murderers, Adulterers,
Symonitls,and fuch as their own Writcrsfas GVw^rJj exprefly
h)\JVcre not ApofloUcal^bm Apcfiatical ; yea Popes that by Ge-
neral Councils have been judged or charged with infidelity
ic felf ( as I have formerly proved , / that there's no-
thing more certain then that their fuccefilon hath been in-
terrupted.

3. They cannot be certain but its every age interrupted,and
that theres no true Pope or Bifhops among them,becaufe the in-
tention of the Ordainer or Confecrator is with them of necef-
fity to the thing ; and no man can be certain of the Intention
of the Ordainers. And therefore Bcllarmine is fain to take
up with this, that though we cannot be furethat he is a true
Pope , Bifhop , or Presbyter that is ordained , yet we
are bound to obey him. But where then is the Certainty of
fucceffion ?

4. What fucceffion of Epifcopal Confecration was there in
the Church of Alexandria^ when Hierom ( Epifl . ad Evagri-
*tm) tells us that [_ At Alexandria /><wMark the Evangelifl
even till Heraclus and Dionyfius their BiJhops,the Presbyters
did alwayes name one man that Bifhop whom they chofe from
among themfelves, and placed in a higher degree. Even a* tf an
Army make an Emperour ,or the Deacons choofe one ofthemfelves,
whom they k?or» t@ be indujlriofis^and call him the chief Dea*
coh. ] Thus Hierom fhews that Bifhops were then made by
meer Presbyters. And in the fame Epiftle he proves from Scri-
pture, that Presbyters and Bifhops were then all one. And if
fo, there were no Prclatical Ordinations then at all. And your
Medina accufing Hierom of error in this, faith, that Ambrofe y
uttiftin^SedtiUus^ Prima/ius, ChryfoftomyThecdortt, Oecumeni-
us t Theophilacl, were in the fame herefie, as Bellarmine himfelf
reportethhiro, So that Presbyters now may either ordain, or
make themfelves Bifhops as thofe of Alexandria did, to do it.
Andjas Hierom there faith, [All are the fttccejforj of t he Apoftles,]
and our Bifhops or Presbyters are fuch, as much, at leaft, as
yours- yet Apoftles as\Apo!tles have no SuccefTor $ at all/9t BeU

larmine

A I\ey for Catholic ks . 209

larmine well teacheth, lib.$. deTontif. cap. 25. fa\ing, [Bifhops
de nst properly faceted the Apoflles, becaufe the Apoflles were not
ordinary, but extraordina-y,andas it were, delegate Paflors^ who
have no Succcffors. Bifliops have no p*rt of the true Apoflolick^
Authority. Apoflles could preach in the whole world, and found
Churches \ but fo canntt Bifisps. The Apoflles could write Cano-
nical Booths, but fo cannot Bifhops. Apoflles had the gifts of tongues
and miracles , but fo have not Bifhops. The Apples had furif-
diElicn'over the whole Church, but fo have not Bifhops. And there
is m Sttcceffton, but to a Prcdeceffor : but Apflies and Bifiops
were in the Church both at once, as appcareth by Timothy, Titus
Evodius, and many more. If therefore Bi flops facceed Apoflles,
towhatApoflledidT\t\isfuccced} and whom did Timothy fuc-
ceed ? To conclude, Bijhops fucced Apoflles , but in the fame man-
ner as Presbyters fuccced the feventy two Difciples . But its

manifefl that Presbyters do not properly fuccecd the feventj two
Difciples \ but only by ftmilitude. For thofe j event y two Difciples
were not Presbyters, nor did they receive any Order or furifdiilion
from Chrifl. Philip, Stephen and others that were of the feventy
two had never been after Ordained Deacons, if thtj had been Pref-
byttrs before ] Thus Bellarmine.

See now what's become of the Popifh Apoftolical SuccefTors
among their Bifhops ? And thefcopeof all this is to prove, that
all Bifhops receive their Power from the Pope • and fo their fuc-
cefsion is confined to him alone :' and therefore rs oft as there
have been interruptions in the Papal Succefsion, fo oft the Suc-
cefsion of all their Church was interrupted.

But if B (hops fucceed not Apoftfes, and hare not any of the
Apoflolick Power, who then doth the Bifhop of Rome fucceed ?
Why, Bellarmine hath a ftiift for this .- but how forry an one i:
is, you fhall hear, caf. 25. he faith that [ThcPope o e Rome
properly fucceedrth Peter, not as an Apofile, but as an Ordinary
Paflor of the whole Church,~\ Let us then have no more talk
of the Apoftolickfeat, or at lead no more Arguing from than
name. You fee then that Peter was not the Ur.iverfal Vicar as
an Apoftle, nor doth the Pope fo fucceed him. And do you
think this doth not giveaway the Vicarfhip? Which way here-
after iy^Jl they prove it f

But an Objection falls in Bdlarmims way, 'hat [ If 'this

Ee be

2 io A Ksy for Catbolicks.

be fo, then none of the Bijhops of Africk, Afia, &c. were true
Bifhops, that were not made by the Pope : To which he anfwers ( as
well as he can ) that its enough th^t the Pope do Confecr ate them
jMtdiatet], by making Patriarchs and Arch-bifhsps to do it : and
fo Peter did Conflitute the Patriarchs of Alexandria and Antioch,
who thus receiving authority from the Pope, did Rule almofl all
Afia and Africk] But i. That Qalmoft J marrech the whole
Caufe. For where now is the univerfal Headftiip? 2. Did Bel-
larmine think in good fainefs that Alexandria and Antioch were
made at firft the feats of Patriarchs, having as large Jurifdidion
as afterward they attained? 3. How will he prove that Peter
made thefe two Patriarchies, and that not as an ApofUe, but
as an Ordinary Vicar General? 4. Who made the Patriarchate
of Confi amino pie, and gave them that vaft Jurifdidion ? Did
Peter many hundred years after his death? Or did the Pope of
Rome, that tooth and nail refifted, and ftill fought to diminifh his
Power? Or rather d.d not the General Councils do it by the
Emperors Commands, the Pope excepting and repining at it.
5. Who made the Patriarch of feru/alem ? and who made
/rfwfj Bifhopof ferufalew? did Peter ? And who made Timo-
thy and Titus Bifhops ? did Peter or Paul} And who gave Paul
that Power f not Peter certainly. Reader, do not thefe men jeft
with holy things ? Or is it like that they believe themfelves ?

6. Bellarmine confeffeth that the Poteflas Ordinis, & interi-
ors junfditlionis are both as immediately from God to every
Bifhop as to the Pope, cap.22. And why then fhould it be de-
nyedof the power of exterior Jurifdidion ? 1. Is one part of
the Effence of the Office given by the Pope, and the reft with-
out him > 2. And what if it be proved that exterior and interior
Jurifdidion of a Paftor is all one ? Though the matter of obe-
dience be exterior, yet the Jurifdidion is exercifed only on the
foul diredly, in one cafe as well as another j it being the mind
on wrrch the obiglation lyetb, and the Paftoral Rule is powerful
p.nd effedual: and further then you procure confent, you are
defpifed : For its the Magijiratej work to ufe violence .- Bifhops
as Bifhops can but perfwade and deal by words with the inner
man.
And thus you fee what is become of the Papifts Succeffion*
5. Moft of the Minifters in England, till within thefe few

years

A l^ey for Catholich* 1 1 1

years were ordained by Bilhopj If that were of Necelficy,
they have it.

6. He that is ordained according to the Apoftles directions,
or prefcript in Scripture, ha'.h the true Apoilolicai Ordination ;

but fo arc we Ordained; therefore,- The Apoftles never.

Confined Ordination to Prelates , much lefs to thofe Prelates
that depend on the Pope cf Rome : The Biftieps to whom the
Apoftles committed this Power, src the fame that are called
Presbyters by them, and they were the Overfeers or Paftors
but oFone (ingle Church, and not of many Churches. And
fuch are thole that O dain among us now. Gregpr. Nuz\anz.en.
Or at. 1 8 • faith thus [ 1 wnld there were no Prefi iencj , nor Prero-
gative of Place , and Tyrannical Privilcdges ; that fo we might
be k»orvn only by vertae, (or metr defer t : ) But now this Right
fide, and Left fide, and Aiiddle, and Lower Degree, and Prefiden-
cy, and Concomitaxcy, have begot us many Contritions to no pur-
pa fe, and have driven many into the Ditch, and have led them
Arvaj to the region of the Qoats.]

What Hierom faith, both in his Epiftle to Evagrlus, and on
Tit. cap 2. is commonly known. The many plain Teltimonies
of Anfelmn are commonly Cited , as plain as Hieroms Alphonf
elCaftro adyerf. Htref lib. 6. innom. Efifccp. had more inge-
nuity then to joyn with them elm would wreft H'uroms words
to a fence fo contrary to their raoft plain importance. Tertullian
cip.ij. de Bapt. thought Lay- men in Necefliy might Baptize,
( and fo doth the Church of Rome now. J Why then may no:
Presbyters in fuch ci cafe at lead: Ordain ? when, as he there faith)
i Quod ex tcjxo accipitur, ex &quo dart potcfl | And ibid, he faith,
that it is but propter Ecc left h onorem, that Bifhops Rule in fuch
matters, and chat peace may be kept, and Schifm avoided. But
thaiprobati quique /f*zVf.rdid exercife Difcipline in the Affem-
bly, he teftitiethin Apolget.

Mr. Prin harh cired you abundarc; of Fathers that were for
the parity of the Mmi{try,or againit Prelacy jure Divino.

J/idore r Pe'»ftat.lib. 7,. Epiji. 2Z}. ad Bitracem Epifcopatum

j ugi ent em faic h [_ And when I have /hewed what difference there is

between the ancient Afiniftrj, and the pre fern Tjrannj, why do you

r.ot Crown and Praife the Lsverj of equality ?j

. If you would fee more of the Antients leaking P.esbyters to

Ee 2 be

212 A Key for Catholicks.

be Bifhops, and Confenting with Hierom , read Sedulius on
Tit. i. An((lm.C AntUAr xn Enarrat.in Phil. I . i . 2W<* on Acl. 20.
Al'wnus de Divinis ofticiu y c.3$,Z&. and on fohnlib.^. Col 547.'
&c. ^- .£/>*7?. 108. And that Presbyters may Ordain Pref-
byters, fee Aofelmn on 1 Tim. 4.. 14. And Lnfinut. in Condi.
Colon, defacr. Ordin.foL 1 96. fee alfo what's (aid by our Mart.
Bucerfcript. Anglic. pag.2$ 4 ,.255 ,259 , 29I. & fecju. & Pet.
Marty. Lie. Comma. CUf.\. Loci. fell. 23 />*£. 849. And
fVickjffi* Arguments inWaldenfis Pafftm. And your own Caf-
fiixdtr CoKfiilt. Artie. I 4. faith j /; « agreed am:ng all, that of
old in the Apoflles dayes, there was no difference between Bifhops
and Presbyters, but afterwards for Orders fake, and the avoiding
of Schifm, the Bijbjp was fet before the Presbyters.] AndOckam
determined, that by Chritls InfUcutionall Priefts of what de-
gree foever are of equil Authority, Power and Jurifdi&ion. 1

Re) Mold Peacock^, Bifhop of Chichrfier wrote a Book de Mmi-
(Irorum&qitalitate, which your party caufed to beburnr.

And Richardus Armachanas , lib. 9. cap. $. ad JQueft. Annex.
faith [] There is not found in the Evangelical or Apoflolical Scri-
ptures any difference between Bifhops and fimple Priefis y called
Presbyters ; whence it follows, that there is one Power in all y and
ecjuall from their Order. ] & cap. 7. anfwering the Qucftion,
Whether any Priefi may Confecrate Churches, dec. he faith [ Priefts
may do it as well as Bifhops, feeing a Bifhop hath no more in fuch
matters then any fimple Priefi : though the Church for reverence to

them appoint that thofe only do it, whom we call Bijhops It

feems therefore that the re (trillion of the Priefi s Power was not in
the Primitive Church , according to the Scripture. ]

I refer you to three Books of Mr. Print, viz. his Catalogue ;
his Antipathy of Lordly "Prelates, &c. and his unbifboping of Ti-
mothy andTitus j where you have the Judgements of many
writers of thefe matters. And alfo to what Ihavefaid in my
Second Difputation of the Epifcopal Contr over fie s , of purpofe on
this point.

7. The chief error of the PapilTs in this caufe is exprefTed in
their reafon, \_No man can give the Power that he hath not : J
wherein they intimate, that it is Man that giveth the Minifterial
Power : whereas it is the gift of Chrilt alone : Man doth
but defign the psrfon that (hill receive h , and then Chrift

giveth

A l\ey for Qatholicks. in

giveth it by bis Law to the perfon fodefigned .• and then man
doth invert him and iolemnize hii introduction. As a woman
may choofe her an husband, but it is not fhe that g:verh him
the Power over her, but God who determineth of that Power
bv his Law, affixing it to the perfon chofen by her, and her
adion is but a conditiony/wf qua non, or caufe of the capacity of
the matter to receive the form. And fo is it here. When do but
obey God in a right choice and defignition of the perfon, his
Law doth prefently give him the Power, which for orders fake
he rauft be in a folemn manner inverted with. But matters
of Order may poffibly vary •, and though they are to be ob-
fervedas far as may be, yet they alwayes give place to the
Ends and fubftanceofthe work, for the ordering whereof they
are appoineed.

8. Temporal power is as truly and necefTanly of God, as
Ecclefiaftical, and it was at flrft given immediately by him, and
hechofcthe perfon; And yet there is no Neceffity that Kings
muft prove an uninterrupted Succeflion. God ufeth means now
in defigning the perfons that (hall be Governors of the Nations
of the earth : But not alway the fame means : nor hath he tyed
himfelf to a fucceftlve Anointing or Eledion : elfe few Kings
on earth would hold their Scepters. And no man (from any
diverfity in the cafes ) is able to prove rhat a man may not as
truly be a lawful Church. governor,as a lawful Governor of the
Commonwealth, without an uninterrupted fucceffion of Mini,
fterial Collation.

9. If BelUrmine be forced to maintain that with them it is
enough that a Partor have the place, and feem lawfull to the
people, and that they are bound to obey him, though it fhjuld
prove otherwife. Then we may as weil rtand on the fame terms
as they.

10. In a word, our Ordination being according to the Law
of Chrift, and the Popes fo contrary to it, we are ready at any
time,more fully to compare them, nnJ demonrtrate to any impar.
tial man, that Chrift doth much more difown their Ordination
then ours, and that we enter in Gods appointed way. Mr.
Eliot in New Engltnd may better Ordain a Paftor over the
Indians converted by him , then leave them without , or
fend to R*me t or Engl^td for a B fhopj or for Orders. But

Ec 1 again

2i4 A l\ey for fythohch.

again I muft refer you of this fubjed to the Books before
mentioned . and cbe Sheet which I have written.lett I be over-

mentioned , andche Sheet
tedious.

Chap. XXXIV.

DeteU. 25. A Nother of their Deceits is, In pretending the
jC\ Holinefs of their Churches , and Miniftry, and
the nnhelinefs of ours. This being matter ot fad, a willing and
impartial mind may the e;ifier be fatisried in it. They prove
their Holinefs, i. By the Canonized Saints among them. 2. By
the devotion of their Religious Orders, and their ftriclnefs of
living. 3 . By their unmarried Clergy. 4. By their farcifying
Sacraments and Ceremonies: In all which they fay that we are
wanting, and fo far wanting, that being out of the Church, there
is no true Holinefs among us.

When in the Preface of my Bookagainft Popery, called The
Safe Religion, I rn.d truly fpoken my experience, that I had ne-
ver the happinefs to be acquainted with any Papift of a ferious
fpiritual temper, and holy life , but only fome of a Ceremonious
formall kind of Religion, and but with very few that lived not
in fome grofs fin, I was paflionately cenfuredby iomeof the
Papifts, as one that condemned all for fome. When as 1. 1 only
fpoke of my own acquaintance. 2. And I added with?!l,thu yetl
was confident that God had his fervants among them, though
I had not the happinefs to know them. 3 . And is it not a ridicu-
lous bufinefs, that tbefe fame men (hould be fo pafiionare with
me, forfpeakingbut the truth , concerning the ungodlinefs of
fome of them, when at the famecime they make it an Article
of their faith.and an effcntial point of Popery, That no cue Prote'
'ftant hath charity fir can be faved ; yea s thatno Chriflian in the
world is [anttified really t and can be faved, but a Papift. O the
pirtiality of thefe men / 4. Yea when they necerlicace us to
mention their ungodlinefs, by calling us to it, and laying the
ftrefs of all our caufe upon the point: yea laying the very Chri-
ftian faith it felf upon the Holinefs of their Church. For we
mart not know that Scripture is Gods word,or that Chriftiani-
cyisthe true Religion, till we flrft know that the Church of

Rome

A fyy for Qa tholkks. 2 \ c

flow* is the trueChurch.that we may receive it on their credit :
And we mull know that they are the true Church by being the
only Holy people in the world. I muftprofefs that if my faith lay
on this foundation , I know fo much of the falfhood of ir,
that I muft needs turn infidell : and I can no more be-
lieve this , then I can believe that the fnow is not white.

They confef* ( I thank them for nothing) that their com-
mon people are bad; but yet fay they, [ there is fome good ones
among us , Inter hsereticos autem nullus eft bonus- but among
the heretickj not one is good ] So faith [ Thorn, a Jcfttde con~
verf. omn Gent.pag.%1 1 - And faith H.Turbervile Manual p. 84.
[ But 1 never yet heard ofanj Protectant Saints in the world. J
O wonderful! perverfenefs of the hearts of Sectaries ! Owon-
derfuil Patience of God I Did not this mans heart tremble or
fmite him to write fo horrid, fo impudent a reproach againft fo
many precious Saints of God ? Durft he thus attempt to rob
the Lord of the fruit of his blood ? and to vilifie his Jewels ?
and as R*bfiak<th, to reproach the Ifrael of God ? co attempt to
pluck them out of Chrifts hand that are given him by his
Father; and to (hut them out of heaven , that are redeemed
and made heirs by fo dear a Price-, and to fpit in their faces
whom Chrift hath walhcd with his blood ? Did he not fear that
dreadfull threatningof Chrift, Mm 18.6. [ bat who [0 /hall of-
fend one of thefe little ones that believe in me, it were better for
him that a milfione were hanged about his neck y and that he were
droVvr.edinthe depth of the Jea. 1, Though I fee fo much impie-
ty among the Papifts, I dare not fay, I dare not think that God
hath not fome Holy encs among them. Its dangerous con
demning thofe that Chrift will Juftifie • and making his members
to be the members of the Devil, andabufingfo grofly the apple
of his eye. If I fee a man live wickedly, 1 dare fay that he is of
a wicked life ^ but I dare not fay that All are fo, unlefsit be
among men, whofe principles I am fare are ineonfirtent with
godlinefs , and I know that they hold thofe principles practi-
cally or prevalently. And therefore I mult fay again, that I
have been acquainted with fome Papifts, learned and unlearned,
The unlearned few of them knew what Chriftianity was, nor
whether Chrift were God or M5tn,MaleorFem«le,nor whether
everhe was the King, Prophet or Pricft of the Church, norfor

whsc

2i6 AK^yfor Catkolkks.

what end he dyed, nor what faith, or repentance is ^ but were
infidels under the name ofPapifts, or Catholicks. The learn-
ed and unlearned live in fome grofs fin or other, either all or
neer all that I have been acquainted with. The better fort would
ordinarily fwear, £ by their Lad],and bj the Mafs. ] and fome-
time greater oaths. The reft were fome fornicators or adulterers,
fome drunkards or revellers, and gamefters, or fuch like : And
never had I the happinefsto be acquainted "with one that would
fpeak experimentally and favounly of the work of Graceupon
his foul , of ii e life of faith, of communion wich God, and of
the life to come ^ but their Religion lay in being the Popes fub-
jeds, and in fafting on Fridayes and in Lent from fome forts of
meat, and in faying over foraany Ave Ma> i«, Pater Nojlers,
or the like-, and in obferving dayes , and hours, and Cere*
remonics. Yet I again fay, I fully believe that there be
better among them , though I am not acquainted with
them.

But if thefe men that [_ never heard of a Proteftant Saint ]and
that conclude [there is no one faved but aPapift^} and build their
falvationon this as an Article of their faith, had known but
thofe that I have known , and yet know , they would either
have been of another mind, or have been left uncxcufable in a
malicious reproaching of the Saints of the moft high. I blefs
the Lord that lean truly fay, that I know many and many,
that ( as far as the heart of another can be known, by words
and a holy life) do live in much communion with God •, whofe
fouls are daily longing after him-, and fome of them that have
vacancy from worldly neceffities, fpending much of their lives
upon their knees, having had many a fpecial excraordinary re-
turn to their importunate requtfts : whofe delight is in the Law
of the Lord, in which they meditate day and night ( which is
lockt up among the Papifts.) Whofe hearts fmite them for
vain words or thoughs, or the lofs of a few minutes of time :
that live in exemplary humility, meeknefs and felf-denyal, bear^
ing wrongs patiently , and doing good to as many as they can,
as the fervants of all ; contemning the Riches and Honours of
the world, mortifying the flefh , and fome of them longing
so be diflblvedand to be with Chrift.in whom the world never
)mcw either once druakennefs,fornication, or one rafh oath, or

any

J I\ey for Qatholicks. 2 1 7

any other grofs fin, ihatlcould ever hear of. And is it certain
that allthefe (hall be damned, becaufe they believe not in the
Poper'Niy is it not cerrain byPromife chat all fuch Hull be faved?
I mud again profef?,tbat when ihc Papi'is lay their faith and
caufe on this, that rheir Church is Holy , andours and all other
are every man mholj, its almoft all one 10 me as if they faid that
no men but Papifs have feuls in their bodies , and la'd their faith
on this ; and as !oon I think flnould I believe them, if this were
their belief. Its a good prefervative ngiinft Popery, when a
man cannot turn Pa pill without putting ouc'Tiiscyes, and re-
nouncing his wit, and reafon, and common experience, as well as
his charity; yea without denying of what he knoweth by his
own foul 1

But let us come to their Evidences. i.They fay, We have
no Canonized Saints. I anfwer I. All the Apoftles and Saints
of the firft ages were of our Religion ^ and many of them
have been beholden to the Pope for Canonizing them.

2. Wehaveno ufurper among us that pretendeth Infallibly
to know the hearts of others , nor to number Gods Saints. But
with us, the Holy Ghoft maketh Saints ,and their lives declare it-
and thofe that converfe with them difecrnit , fo far as to be
highly confident , and men difcern it in themfelves,fo far as to be
Infallibly ( though not perfectly ) certain.

3«Itfeemsthe Pope takes Saints to be rare with them, that
they mull be named and written with red Letters in an Alma-
nack : And H. T. Man. fag. 84. is fain to fend us for proof to
their Chronicles and Martyrologies •, and he n3meth four
Saints that they have had, viz.. Saint An fin the A4onk, Sainr.
Bennet, Saint ZXw*Wr/;,and Saint Francis. Now we a M know
that none but Saints are faved , and that withop/t holincfs none
can fee God , Ihb. 12. 14. So that it fcerr.s ii- fan&ky
befo rare among the Papifb, falvation mud be rare

But as for us, we make it our care to admit none but Saints
to our Church Communion: though we preach toothers to
prepare them for it: For we believe that the Church is a Holy
Society, and find Paul calling the while Churches that he writes
to, by the title of [ Saints, J and we believe it is [ the Commu-
nion of Saints'] that is thetc to be held. And if we had no more
iaintsinone County at once, yea infomeoneParifhac orce

Ff then

z 1 8 A I{ey for Catholicks .

then would fill up the Popes Calendar , Co as to have one for
every day in the year, we fhould betake our felves to bitter
lamentation.

Whereas the Church of Rome takes in all forts of the unclean,
and is fo impure and pollucedafociety, that is a wonder how
they (hould have the face to boa't of their holinefs to men that
live among them and know them. Thoufands of their members
are ftarfc^nfidels, as not knowing the Eflentials of th? Chriftian
Faith. Its known here in Inland, that abundance of them
know not who Chrift was, but that he wm abetter man than
Saint Patrick^: Bifhop Vjhtr faw it and lamented it, that they
perifhed as Heathens for want of knowing Chriftianity it felf,
while they went under ihe name of Catholicks •• and therefore he
would have perfwaded the Popifh Priefts to have Confcnred that
they fhould be all taught a Cacechifm of the common principles
that we are agreed in ; but he could not procure it : when Dr.
Jo. White asked one of them in Lancajbire y who feffts Chrifi
yea*} (he anfwered, that \_fnreit was fome good things or elfe it
Jhsuldwt have been put into the Creed. ~]

And how much fwearing, whoredom, drunkennefs, and other
wickednefs is in theirChurch,is known not only by the complaints
of their own writers, but by the too common experience of
Tnvailers. We have known Papifts that have turned from them
by the experience of one journey to Rsme, and feeing what
is there. And for Church cenfures by which any of thefe fhould
be-purged out, they are hid by, and referved for other ufes, even
as thunder- bolts for the Popes Adverfaries, and thefervants of
Chrift whom they take for Hercticks; and for Princes whom
the Pope would have depofed and murdered. Thefe things are
not meer words, but the lives of many Kings and Princes have
been the facrificeof the Roman Holinefs.

And what need^you any further proof that their Church is
as the common wildernefs, and not as the Garden of Chrift , and
is a Cage of all unclean birds, then that they adually keep them
ail in their Communion. It made my heart rife at their hypo-
crifie and fllthinefs/o read one fentence in one of the moft learn-
ed, and fober, and honeft of all their Bifhops that have written,
and that is Albasjlmtm Obfervat. J-pag. I. faith he \Siquu
unqttam hocfectilo, ( qmAnefcin An acciderit ) Cwmtinionefuit

privatm y

A f\ey for Cat hoik ks. 2 1 9

privates, folafuit EuchariftU percepticne : in reliquis [ha vita
partibus , qaam ante Excommunicationem habuit. : candem cum
c<tterisf.delibtiscon[uetndinem,&u[um retinuit.] That is \_If
ever any one man in this age was put from the Communion ( which
I know not whether fuch a thing hath come to pafs, ) it was only
from the receiving the Eucharifl ; in the other parts of his Life,
he retained the fame familiarity andconverfe with other believers,
which he had before his Excommunication. ]

Here you fee from a credible Bifhop chat lived in the thickeft
of their Llergy in France, that he knew not that any one perfon
in the age thac he lived in, was ever kept from the Lords Sup-
per ; but if he were, yet thac was all : he was ftill a member of
their Church, and familiar with the reft. Let the Chriltian world
then obferve by their pra&ice, what an abominable hypocritical
concert they mike, for to prove the Power of Church-govern-
menc to be only in theirPop? ,and the Prelates to whom he giveth
it ; and when they have done, do make no more ufeof the
Power which they fo pretend to, as not to exercife the Cenfures
of the Church upon one orTendor there in an age. How were
that man worthy to be thought of, or to be ufed, that would
fet all the world on fire by contending, that no Schoolmafter or
Phyfitian fhould be fuffercd in the whole world, but hirufelf and
fuch as he giveth power to : and when he hath done, will not by
himfelf or his fubje&s and dependants teach or heal one perfon in
an age ? were fuch an one meet to live on the earth ? Or fhould
we judge that man in his wits that would believe him? O what
a Itye is the Roman Society '. what dunghills are in their Aflera-
blies ? and yet muft not che Shovel or the Beefom be ufed once
in an Age r what ! no weed pulled up ? no fuperfluous branch
cutoff? Is this che ufeof all the Canons of their Church con-
cerning Excommunication, and abltemion? Muft the Chriftian
world be at fuch a vaft expence, to maintain (o rich and nume-
rous a Clergy for this ? And muft we caft out our Paftors to
receive fuch as thefe ? when we fhould be afhamed, if we had
notixercifedmoreof the cleanfmg power of the Keyes in one
Parifh Church, then Albafpin&us knew of among the Papifts
i a whole age.

But perhaps there is little of this filth among them to be caft
out; He that readech their own writers, or liveth among them,

F f 2 and

2zo' A K^ey for Qatbolick.

and Teeth their lives, will hardly think fo. He that had but ken
the Murders of their Popes for the obtaining of the Popedom,
orhowPope^p^»rsgedagiinfttheCarca!s of Pope Formo-
fus, drawing it out of the grave, and charging its Pontifical
habit to a fecular, and cutting off his ringers • or he that had
feen Pope Chriftopher catting the Cor.p; of Pope Leo the fife into
the River Tiber; or Pope Sergitts keeping the faid Chriftopher
bound in prifon •, or VopzBsnifice the feventh putting out his
Cardinals eyes-, would fcarce believe chat the Holy Seat of Pe-
ter wereindeed Holy .• (all which Platina and o;hcrs of their
own writers give us nonce of. ) He that reideth B.t'onius him-
felf telling us (To. 10. <s>?. 897. » 6.) how Pope Stephen the
feventh defiled St. Vetcrs feat with unheard of facriledge, not to be
named, and ( ftci.^.ib.) and how the Princes of Tufcia were
brought into Peters Chiir and Chrifls Throne, being monftrotis
men, of moft filth) lives, and dfperate manners, and every -way
moft fi'th/.j He that (hill read the fame flittering Cardinal,
faying, {(fan. goo. fecial ) [_that ugly monflers were thruft into
the Papacy, that it was dawbed with dung , infected with ftinhs,
defied with filthinefs , and collowed by thefe with a perpeutal
infamy ] And {an. 912. feci. 8. ) [that at -Rome, the meft
■powerful and the moft fordid whores did Rule ; at whofe will the
feats were changed, Biftjops were made, ani, which is horrid to be
heard, and not to be fpoken, their fweet-hearts falfe Topes were
thrnft into Peers feat. 1 And [_that for an hundred and fifty
years the Popes were wholly fain from the vertm of their Prede-
cejfors ; being disorderly, and Apojlatical, rather then Apoftolical,
not entringby the door, but by the back-door] faith a palllonate
P.ipift, Genebrard t Chron.l4.an 901. I fay he that fhall read
thefe impartially, will lcarce thnk the Head of their Church
hath been Holy, which is an EiTential part of it, (nor that
their fuccefsion is uninterrupted. )

But if befiderthefe you would read but Nic. ClemwgU, Al-
varus Pelagius de plantlu Ecclefi ( lib. 2. art. 2. fol. 1 04.)
and many fuchlike; or their Poets Mantua*, Pantes, &c. or
Petrarch, Mirandtila, &c. you would think the Holmefs of
Rome fhould be the pooreft proof in the world of their being
the oiily Church,

Their

A K^y for Ca t bolick s, 221

Their .Ejpenfeut and others recce that Difticb,

J'ivere qni capitis fantle difcedite Rom.l :
Omnia cum liceant t non licet effe brnf-m.

Tlatina faich ( in vita ALircellini ) [_ Our vices are fo in-
creafed t that thiy have fcarce left us any place for mercy With
Cod. Horv great is the (fovetoufnefs of the Priefis \ especially ef
thoft that rule all ! how great In [I ! how great ambition and :
bow great ignorance of themfelves, and of the Ch^iftian doctrine !
how little Religion , and that rather countirfcit , then I
how corrupt manners ! even fuch as in the profhan r fi fecalar
men were to be detefted ! its not worth the [peaking • when
they fin fa openly and fo publicly , as if they foug'tt Pratfe
byi:

Their Claudius Efpenfaus on Tit.pag.*]%. fai'.h |[ Where is
there under the Sun a greater libertj t clamor , impunity of all
evil; that 1 fay mt infamy and impudency ( then at Rome : )
verily it is fuch as no man can believe but he that hath fcen it ,
and no man can deny it that hath fcen it 2 This was written fince
the Council of Trent.

And in the Council of Trent, their Cornelius Mufs, a Bifrnp
there, and the wonder of his age among the Papitts, faun (hat
[there was no monflers of filthinefs, or fink^. or plague of unclean
nefs, with which both people and Prieff was n.-t deft led : In the very
Sancluary of God, there was no fljame,no modify, no kope or re-
gard of good In ing: bat unbridled and untamed lufl, finemlar
audacioufntjs, incredible wickednefs.^ And afcer more of the
Ike he adds, j Would they had not fain from Religion to fuperfli-
tionfrom faith to infd:lity, from Lhrifi to Ant'.ckrifl,yta as men
that had no fou's , fromGodto Epicurus or Pythagoras , faying
in an impious heart, and an impudent rncuth, there is no God. And
yet now of a long time, there hath been no Taflor th<trronld re-
quire, ( or feek, them again ) / fay there was none to feek them ,
becaufethey all fought their own things , but mt one the things of
Jefus Chrift2 The fame Bifhop Cornelius Mufsvu-- the Council
writes thus ( To. 2. Serm 2. Bom. V. £j*adr. ) Q The Roman
Name is hateful/ with all Nations • and fee I pray yen how lit-
tle efltem the (fhurch it felf is of , becanfe of the fcandals that

F f 3 are

12 2 A fyy for Qatholicks .

are heard, , ft en and felt. I fpea\ not now of enemies that
call it Babylon, Hell , the Whore , and fay it is the fm\^ of
all Errours : But 1 fpeal^ of friends that groan and daily
figh within themfelves, faying^ holy City , how art thou thus
profaned'. glorious City \ that art thus be come vile ; thus con -
temned^ and neglected. ~\ Theleand many more i'uch Teftimonies
of their own writers. Rivet .and many of ours have oft let before
them.

Gfiicciardine their Hiftorian faith, that [ Thofe are cal-
led Good Popes , whofe Gocdnefs is nst worfe then other mens
wickednefs. ]

And if you think that now the matter is much mended, read
but C 'laud. Efpenfaus in Tit. i. pag.j$. complaining that the
promifes made by the Pope of Reformation, at the Council of
Trent were all broken, and nothing done but deceit and (hews.
And of Pope Sixtus the hhhBellarmine gave out his judgement,
that he thought when he dyed, he went to the Devil, faying,
[ Mi** f tne p<£nitentia vivit, & fine panitentia moritur, precul-
dubio adinfernum defcendit] [_He that lives Without Repentance,
And dyeth without Repentance^ undoubtedly goes to HelL~\ And
faith Wdtfon of him ( in Quodl.b. pag. 56, 57.J BellarmmeyW
to an Englijh Dotlor [_ Concept is verbis t quantum capio, quantum
fapio, quantum intelligo, Dominus nofler Papa defcendit ad infer-
num ] \_ n/lsfar as I canre&ch , as far as I have any wifdom, as
far as I underfiand, in plain terms, our Lord the Pope is gone to
Hell. ] But which way he went thither, all the world knows
not, but Harthol. Morifot.'m the Life of Henry the Great of
France jap. 17. faith [ That when the Spaniards perceived his
contrivances to forfake their party, left he jhould join with the ene-
my ^they caufedhim to be fir angled in the night by a Franeifcan, or
one in a Jidonks habit j and the next day gave eut that a Domeflick^
Devil had fir angled him , and to make good the report , a Book^
was written of his life, and printed, where all the wickednefs ef Pope
Alexander the fixth is charged on him. 3

And how the Popes are ftill chofen by impious Juglings and
combinations Rivet tells you out of your own champion, Car-
dinal Perron, his Legation es & Negotiat. And of the faying of
Cardinal Ojfatus ad D VUle roy Epifi. 87. concerning Pope
Clement the eighth, efteeraed one of the very bett oi them, who

perfwaded

A I^ey for Catholicks. 22, J

perfwaded the King of France to join with the Spaniard in the
Invafion of Envlmd \ and when the Cardinal anfwcred that the
King of Frame vras under an Oath of Peace with tbs jQuecn of
England, the Pore ( their belt Pope ) replyed, that [the Oath
7»Js made to an Heret.ck^ ; but he was bound by another Oath to
God and the Tope | and added that |_ that Kings and other Sove-
rai^n Princes tolerate themfelves in all things that make for
their commodity: and its now come to pafs that it is not imputed to
them, nor tal^n to be their fault ; ] and he allcdged the faying
of Francifc. Man <t Duke ofVrbine>thua Noble man, or Great
man that is not the Soveraign,is blamed and counted infamous
of all men, if he keep not hu faith • but f up re am Princes may
make Covenants, and breal^ them again without any danger
to their credit , and may lye , betray , and commit fuch like
praBifes. ^

Thefe are your beft Popes I Poor men / that can forgive other
mens fins, and pardon them the pains of Purgatory,and cannot
fave their own fouls from Hell ! Are they not like to Govern the
Univerfal Church well, that can no better Govern themfelves,
or that one City where they dwell? And are not thefe men
worthy to be cor.fultcd as infallible Oracle?, by thofe that dwell
at the Antipodes, though it coft them their lives to fail or tra-
vail to them? Can he be aChriftianor be faved thatbelieveth
not in one of thefe men ? Or can any man receive the Chriflian
faith or Scriprures,till he firft know thefe good men to be Chrifts
infallible Vicars?

And how many thoufand Whores are licenfedat Rome, how
fumptuoufiy they livc,what revenues come to the Pope by them?
many of your own mention. And though fome of you write
for it, and your Pope (till maintained it, yet Mariana one of
your Jefuites (though he was for King-killing) condemneth this,
lib.de Speclacu/t4,cap. 16. And your Claud. E fen ft hs lib. 3.
de Continentia. cap. 4. fees in out with a wicnefs, lamenting
Rome, as if it were turned all into one Whore- houfe ; and be-
wailing it, that the Jews fhouldfo far fhamc you,th3t no one
of their children may play the harlots , unlets they firft turn
(Popiflij Chriftians and be baptized, arid then they have thier
fiberty.

Of the gun that comes to che Pope and Prelates by the Si-

raoniacall

214 A K e y f or Catbolicks-

tnoniacall M-rker of benefices, lave me the'abour of reciting,
and read bur N-ccl.Clemangis Archidiaconns Baiofenfis Trail,
de Amatibus nun foiveadis , & ssilvarus PeLgius de Tlantln
Ecclef lib. 2. Art 15. & I. I, art, 67. & Claud. Efpcnfctiu in
Tit. 1. /><*£• 68 & CardineL Cufanum de Concord. Cathol. lib.
2. cap. 40. & Adurc. <>s4nt de Dom. SpuUttnfem. de Rtpub.
Ecclef. lib 9.C.9.& Bud<zumli. %.de Ajfe •, & Duarexum f.C. de
facris Ecchf. Mmift. lib. 5. c. 8. & paffim^Rivet will dired you
to many more.

Yea that the odious (in of Sodomie was common, or too fre-
quent with many of the Clergy, and Popes thcmielves ( glutto-
ny , drunkcnnefs and whoredom bein£ the common fmaller.
fins ) fee the fame Rivet manifefting at large out of the cxprefs
complaints of Maphaus y Alvatus Pelagius, and many more of
their own writers. Hoffrneifter cited by Grotius Difcuffio Apol.
Rivet, p. 72. Q At cum Epfcopi quidam ignorant, quid Sacra-
menu vox ftgniftctt ; cum ipfos pndent fact amenta per ft ipfos
conferre , cum omnia apud ipfos ftnt venalia , cum Ecclejiam
defraudent fuis facramentalibus qu<e vocant , qn<e potcfl Sa~
cramentis apud fimplici ores reverentia t fam quod ad
Parachos & Ecclefiaftas quod attinet , vix centeftmus quifq;
de facramentis ullam facit mentionem in fuis ad plebem con*

ciombus • hie ex ignorantia , ille ex negligentia. Gra-

viffime peccatum eft ab Epifcopis ncftris , dum numeran-
tur potius ordinandi, quam examinantur : & quantum quis
nummorum tantum & favoris habet apud quofdam. j£ua hie
premo prudens teller intelligit. Nolim enim hie referre quales
Epifcopos , Decanos, fanonicos , Paftores , &c. Nobis fubinde
intrudat potius quam ordinet Romana Curia , Regum item &
Prin.ipum auU • qui omnes juxta jocum cujufdam , jamiliam
fuam fatiant ( ft modo tales beftia fatiari pojfext ) muneribus

f aC ris Ab t quorum ftabulis , e cu/ina rapimtur ad

Sacerdotia. qui, quidSacerdos fit, neperfomnmm quidem cogita-
runt , homines qui profeffionefunt indigni. ~\

Papirius Majfonius that wrote the Deeds of the Popes for
their honour,and fought his Reward from Sixtus Quintm, faith
(De Epifcop urb. lib. 6. in Gregor. 13. ) [_ No man doth now
a dajes loo\fr Holinefs in Popes » thofe are judged the be ft %

that

A Kgy for Catbolicks. 2*5

that are a little good , or left naught then other Mortals ufe

t0 Pope Tius the fecond was one of the beft that your Papal
feat a long time had ; and yet in his Epiftle to his Father
(Epifl.i% ) that was angry with him for fornication ,he faun,

VAtsdolerete i.e. Ton fay youareforryform; crime, that

J begot a fon in fin ( or bafiardy. ) I know not what opinion.
you have of me. Certainly you that are fte/h jour f elves did not
beget a fon that is made of (tone or iron. Tou know what a
Cick. yot* were your felf. And for my fart I am not gelded, mr
one of them that are frigid ( or impotent) Nor am I an hypo-
crite, that Ifljoulddefire rather to fee m good, then to be good. I
ingenuoujlycenfefs my error, for am not holyer then David, nor
wiferthen Solomon. Its anantientand ufual fin ; / know not
who is without it. ( A holy Church you are that while J This
plague is fpreadfarand nter,if it be a plague to make ufe of our
naturals, though I fee it not, feeing Nature , which doth nothing
amifs , hath bred this Appetite in all living creatures , that
mankind fiould be continued. ] This was he that was the
glory of your Papacy, that knew none without this beaftiy
fin.

And Orichovius tells Pope Julius the third, that Pope Paul
the fecond his predecejfor had a Daughter in the eyes of all
men.

And of this Pope Julius the third, nupbrius h\mk\f faith,
that £ Being a Cardinall he followed voluptuoufnefs as by fiealth ,
but being wade Pope, and having what be would have, he cajl away
all care , and gave up himfelf to hU mirth and difpofition ]
Of whom Thuanus faith ( Htfi. lib. 6. ) that he was very
infamous as a £ardinall , but after pafkhU life in greater in.
famy- ]

And ^Ivarus Pelagius , ( lib. 2. art. 73- fol. 241 , &c. )
lamenting Whoredome as a common fin, but fpeci..lly of the
Clergy , tells us that the caufe is, becaufe [_ Commonly the
Religious of that age were Gluttons or belly Cods , Arrogant,
Proud, incomparably beyond fecular men y converfng with women,
&c. And drink^ more wine in their Religtiw ft ate then before, and
are commonly carnal. And that the Monkj had their female De-
votarits,wnirfirlnm,hy the I relates lictnfe they converged. And be-

Gg i*&

226 d £\cy for Qatholich*

ing fern to p reach , they go to p lay the whoremwrers : And that
there was (caret any one of the Holy Nuns without her car nail
male Devotarj, by fthich they broke their firfl faith with Chrifi,
&c. ] This was your Holy Church.

And /*. 2. art. 28. he fohhThat mofi of the Clergy mix them-
ft Ives with gluttony, drunktnnefs and whoredom, which is their
common vice , and mofi of them give themfelves to the unnaturall

vice ( Sodomie) Thus continually, yeaanipablikely do they

offend againfl that holy chafiity which they promt fed to the Lord j
befidesthofe evils not to be named which in fecret they commit,
which Papers will not receive , my pen can Vrrite. ] Abundance
more he hath of the fame fubjetf, and their putting their choic-
eft youth into houfes of Sodomie. This book of Alvarus
? (latins Bellarmine calleth Liber inftgnis ( de Scriptor. Eccle-
ftafi.)

Math. Paris (-in Henr. 3./?. 819. ) tells as of Cardinal Hu-
gos farewell fpecch to the people of Lons when he departed
with the Popes Court [Friends, ( faith he) ftnee we came to
this City we have brought y est great commodity and alms. When
we came hither Vre found three or four whore houfes , but
now at our departure we leave but one • but that one reach-
eihjrom the Eafl (jate to the Wefi Gate. ] O Holy Popi ! and
Holy Church I

But (fofierus the Jefuite eafily anfwers all that I have faid,
Enchirid. cap. 2. de Ecclef. that [ The Church lofeth not the
-name [ Holy ] as long as there u but One thats truly Holy. J
Anfw. Is thi9 your fan&ity ? I deny your conclufion, For
1. If the Head be unholy ,an eficntial part is unholy -, and there-
fore the Church cannot be Holy. 2. One perfon is not the
Matter of the Church , as one drop of Wine caft into the
fea doth nor make it a fea of Wine ; and one Italian in England
makes not England Italian : nor one Learned man make England
Learned.

And let the Papifh obferve, that it isfrom the very words of
their own that I have fpo-ken of them what is here recited, and
not from their adverfarie?. And therefore I (hail be fo far
from believing the Gofpel upon the Account that their Church
it Holy that recommendeth it, or from believing them to be
uhe only Church of Chrift 9 becaufe of their Holinefs , that I

muft

A Key for Qatholicks.

227

mult blefs God that I live in afweeterair and cleaner Society
and fhould be loath to come cat of the Garden into the Channel
or fink to be made clean or fweet,butfay,that the travatler learn-
ed more wit, chat lefc us this Refolucion,

Roma vale ^ vidi • fat is efl vidiffe ; revert ar
Cttm UnoAHt meretrix, fcnrra cinadutero.

HE fecond Proof which they bring of the Holinefsof
their Church, is, the firitl life of their Fryers , as
Carthufians, Francifcans, and others. Anjw. Having been fo
long already on this point, I will be butfhore on this branch.
In a word, 1 . 1 have no mind to deny the Graces of the fpirit in
any that have them. Though travellers tell me lamentable (to-
nes of your Fryars, & Gnil. de Amore, and his companions
laid much more , and many other Popilh Writers paint them
out in an odious garb, yec I do not doubt but God hath his
fervants among them.

2. But I rauft tell you that this alfo fhews the Pollution of
your Church in comparifon of our Churches; that Holinefs
and Religion are fuch rarities, and next to Miracles among you,
that itmuftbecloiftrcd up, or confined to certain orders that
are properly called Religious, as if the People had no Religi-
oufnefs or Holinefs. When our care and Hope is to make ail
our Parifli Churches far more Religious and Holy then your
Monafteries or Convents : Yea were not this Church much
more Religious and Holy whece I live,I think I ftiould have fraall
comfort in it.

3- HpHeir third Proof of the Holinefsof their Churches, is,.
JL their unmarried Clergy. Anfa.i.l will not ftir too
long in this puddle , or elfe I could tell you out of your own
writers of the odious fruits of your unmarried Clergy. Only
( becaufe the efTential parts of your Church arc they that neer-
lieft concern your caufe ) I will ask you in brief, whether it
was not Pope John the eleventh that had Theodorafox his whore?
whether it was no Pope Sergiw the third that begot Pope John

G g z the

218 A J^eyfor Catholkks.

the twelfth of M^ro/ia ? whether John the twelfth, alias the.
thirteenth (faith Luiiprandfts, and others of your own J did
not ravifh maids and wives at the Apofiolick doors, and at laft
was killed in the Aft of Adultery ? whether ic were not Popq
Innocent of whom a Papift wrote this diftich t

Otto Nocensputrss gcnult, totidtmq; puelUs.
Hunc merlto potuit dicer e Roma pattern*

And whofe Son was Aloifus, made Prince of Parma by Pope
Paul the third? And for your Archbifhops, Biftiops, Priefts,
&c. I fhall now add but the words of your Dominions Soto de
Jnftit. & fare e}U.6.art. I . cited by Rivet, [we do not deny (faith
he ) that in the Clergy, fuch as keep Concubines, and are Adul'
terert , are frequent. J

2. We have many that live unmanned, as well as you, but
not on your terms.

3 . We know that Paul d'treStedTimothy and Titus to ordain
him a Bifhop that was the Husband of one Wife, and ruled well
his houfe, having his children in fub je&ion ; and that the Church
a longtime held to thisdoftrine.and that Greg.Nyjfen was a mar-
ryed Bifhop. But if you are wifer then the Spirit of God, or
can change his Laws, or can prove the Holy Ghoft fo mutable 9
as to give one Law by Paul and other Apoitles, and another by
tbePope, we will believe you, and forfake the Scripture, when
you can fo far bewitch us, and charm us to it.

We believe that a fingle life is of very great Convenience to
a Paftor, when it can be held .• and that Chrifts Rule muft be
Qbferved [ € very man cannot receive this faying, but he that can 9
let him receive it ] And whether Minifters be Marryed or not
Marryed (as many now living in the next Parifbes to me arc
not, no more then my felfj itisaftrangethingwith us to hear
of one in many Counties that was ever once guilty of fornicati-
on m his life : and if any one be but once guilty in the Miniftry,
he is caft out, though he fhould be never fo penitent, as any
man that readeth the Aft for ejecting fcandalous Miniflers and
Schoolmafters may fee. As alfo you may there fee, that if he
were but once drunk^ if he fwear, curfe, or be guilty of other
feandalous fins, he is caft out without any more ado. And none

are

A Z\ey for Qatholicks. i z?

arefoearneft for the through-execution of this Law as the Mi-
nifters. If aMinifter do but go into an Alehoufe, except to vi-
fit the fick,or on weighty bafinefs, it is a fc?.nda!ous dung among
us : we do not teach as the Jefuites cited by the fanfemft Mm~
taltMfihzt a man may lawfully go imo a Whorel.oufe tc exhort
them from Whoredom, though he hath found by c
that when he comes among them he is overcome, and p:?.\es the
Whoremonger with them.

Left the vices of your Clergy fhould be laid open and punifti-
ed, you exempt them from the fecular power, and wiil noc
have a Magiftrate fo much as queftion them for whoredom ,
drunkennefs, or the like crimes. It is one of Pope NiceUj De-
crees f/ej Caranza;ug.3 95.rccue;them .) that [No Lay mm
mujl judge A Prieft, nor examine any thing cf hu life. A-.d no
fecular Prince ought to judge tee faUs of anj Bifljips or Pried s
whatfoever] And indeed that is the way to be wicked quietly,
and fin without noife and infamy. But for our parts, we do not
only fubje&our felvesand alloura&ions to the tryal of Prin-
ces and the loweft Juftice of Peace, as far as the Law gives him
power, but we call out to Rulers daily to look more ftridly to
the Mmiiiry, and furTer not one that is ungodly or fcandalous in
the Church. And if one fuch be known, our Godly people will
all fee againft him, snd will not reft till they cad him oat (in
times when there is opportunity for it) and get a better in his
Head. The whole Countrey knows the Truth of this.

If you fay, as the Quakers do, that yet the mod among us
are ungodly ; I anfwer, that Thofe among us that are known
ungodly and fcandalous are not owned by us. nor a:? members
of our Church, or admitted to the Lords Supper, in ihof. "on'
gregationsthatexercife Churchdifcipline • but they are only
as Catechumens, whom we preach to and uifrud, if not call
out.

Your eighth General Council at Conftantixople, Can. 74. de-
creed, that [ Minifters mttfl not fall down ft Princes, nor eat at
their Tables, nor debdfc them/elves td them ; bnt Emperors mttfl
take them as EqnaU ] But we are fo far from ertablilhin* Pride
and Arrogancie by a Law, that though we hate # fervi!e fkttery
and mari-pleafing, ye;, wethink it our duty to be the fervants of
all, and to condefcend to men of low eftate, ?nd much more to

G g 3 honour

2 >o A I\ey for Catbolicks-

honour our Superiors , and God in them.

The fame Council decreed, Canon. 2 1. that [None mufi com-
pofe any Peculations againfi the Pope]No marvail then if all
Popes go for Innocents. But we are lyable to the accufations
of any.

And becaufe you charge our Churches with Unhclinefs, and
that with fuch an height of Impudency, as I am certain the
Divel himfelf doth not believe you, that provokes you to it;
even that there is not One Good among us, nor one that hath
Charicy,norcanbe faved ( unlefs by turning Papift, ) 1 (hall
therefore go a lirtle higher, and tell you that I doubt not but
the Churches in England wherellive, are purer far than thofe
were in thedayesof Attguftine, Hiercm, &c. yea and that the
Paftorsof our Churches are lefs fcandalous then they were then •
what if I (hould compare many of them even to St. Attgujiine,
St. Herom, and fuch others, both inDo&rinc and Hohnefs of
Life ? (hould 1 do fo,I know you would account it arrogancy :
but yet I will prefumeto makefome comparifon, and leave you
to Judge impartially if you can.

As for the Heavenlinefs of their writings, let but fome of
ours be compared with them, and you will fee at leaft that they
fpake by the fame fpirit : and for their Commentaries on Scri-
pture, did we mifs it as oft as Ambrofe, Hierom and many more,
we (hould bring our felves very low in the eiteera of the Church:
Even your Cajetane doth more boldly cenfure the Fathers Com-
mentaries then this comes to.

And as to our lives , the Lord knows that I have no pleafure
in opening any of the faults of his Saints, nor (hall I mention
any but what are confeffed by therafelves in Printed Books, and
mentioned by others ; and to boaft of our own Purity I take to
be a deteftable thing, and contrary to that fenfeof fin that is
in every Saint of God. But yet if the Lords Churches and fer-
vints are flandered andjreproached as they were by the Hea-
thens of old, the vindicating thera is a duty which we owe to
Chrift.

Thofe Minifters that I Converfe with are partly Marryed, and
partly unmarryed. The Marryed live foberiy, in Conjugal Cha-
ftity, as burning and (hining lights before the people, in exem-
plary Holinefs of Life. The unmarryed alfo give up themfelvei

A j^ey for Catbolicks. 1 1 1

to the Lord, and to bis fervice : and I verily think that of many
fuch that converfe with me, there is not one that ever defiled
themfelves by incontincncy, and I am confident would be ready
to take the moft folemn Oath of if, if any Papift call them to
if. And for the people of our Communion, through the mercy
of God fuch fins are fo rare, that if one in a Church be guilty
once, we all lament it, and bring chem to penitence, or difown
them.

And were the Churches better in the third, fourth, ftft, fix:,
or following Ages? I doubt nx. And I judge by thefe d.fco-
veries. i. By the fad Hitfones of the Crimes of thofe times.

2. By the lamentable complaints of the Godly Father*, of
the Biftiops, and people of their times. What dolefull com-
plaints do Baftl, Gregory Nazianz. and Qreg. Nyjfen, and Cbrj-
fofiom, /2*/?i«,&c.raake? fit were coo long to recite their words.,)
What complaints made Gildas of the Brittifh Church? What
a doleful defcript ion have we of the Chriftian Paftors and People
inhisdayes, from Salvian, through his whole Book de Guber-
nat.}

3. I judge alfo by the Canons, and by the Fathers directions
concerning Offendors. For example • Gregory Mag. faith of
drunkards [ j^uodcum veniafuo ingenio funt relinquendi, ne dtte-
riores fiant ft a tali confueindinc evellantur.] And was this the
Roman Sandity even then t And was this St. Gregories Sancti-
ty ? that Drunkards mult be lee alone with pardon, left if they
be forced from their cuftome, they be made wotfe ! Then fair-
fall theMiniftersof England : if (uch advice were but given by
one of us, it would frem enough to call us out of our Miniftry.
We dare not let one drunkard alone in our Church communion,
where Church-difcipline is (ez up.

So Augufiine faith [that Drunksnnefs is a mortal fin, Si fit
affidua, if it be daily or ufuat. And that they mud be dealt with
gently and by fair words ,and not roughly and jharply. ] If one of
us (hould make fo light o r Drunkennefs, what (hould we be
thought? I cite thefe two from Aquinas 22. f. i$o.art.i.^.ad
4" &art.2. 1.

Many Canons determine that [_Priefis that will not fart tvirh
their Concubines > /hall be fufpended from officiating^ till they let
them go. J Whereas with m, a man deferveth to be ejected, that

(hould

2}i A Kj) for Catholich'

ihou\dbavea Concubine but one night in his life.

GratianDiflincl.s^.ckQihc.iy. of a Tolttane Council, fay.
ing, that he that bath not a Wife, but a Concubine in her Jlead,
Jhall not be put from the Communion. His Corrector reciteth the
whole Canon thus Q If any Believer b*ve a wife and a Concu-
bine, let him not Communicate. But he that hath tts Wife, and
hath a Concubine infiead of a W>fe, may nst be put from the Com-
munion : only let him be content rvith one woman, either Wife or
Concubine, which be will. He that liveth etherwife, let him be cafi
off, till he give over, and return to penitence. ]

InanEnglifli Council at Berghamjled an. 697. the feventh
Canon is this [ Jf a Prieji leave his Adultery , and do not naughti-
ly defer Baptifm, nor is given to drunkennefs, let him keep his Mi-
niftrj, and the priviledge of his habit] Spelman,/M£. 195. King
Alured in the Preface to his Laws tells us, that except Treafon
and Deftrtion of their Lords, the Councils of the Clergy did lay
but fome pecuniary multl on other fins, Sptlm. pag. 3 62 .

All this (hews that the Church then was much more corrupt
then ours now in ^England.

Yea the beft of the Fathers had fuch blots, that I may well
make their Confeffions another difcovery, that our Churches are
as pure and holy as their?. I will name but few of the chief,
becaufe I would not rake into their faults needlefly, who are
pardoned, glorified Saints in Heaven. St. Augufiine whilst he
leaned to the Maniches had a baftard, and confeffoh himfelf .
guilty of fornication. Sr. Hierom that was fo vehement for
Virginity, and lived a Monaftick life, doth yet confefs that he
was not a Virgin. St. Bernard^hit lived fo Contemplative a
life, in his Serm. de beat a virgine pofl ferm.% . de Affumpt. confef-
ftth,fe carere virginitate, that he lacked his virginity. And
though Bellarmine ( defcriptor. JEccclef. pag. 224. ) do from
that only reafon queftion whether it be Bernards, yet it is in the
fecond Tome among his undoubted writings, and this r eafon is
a poor difproof.

Now if one of our ordinary Minifters fhould be but guilty
of fuch a fin, though but once, and that before Converfion, no
doubt but it would lye heavye on their Confciences; and I ana
fure it would leave fuch a blot on their names, that were never
likely to be worn off while they live.

When

A I\cy for Catholic ks . i } J

When wc tell the ?& pi {Is of their Licenfing Whore«houf« at
i?<?j»f, Bofjonia,&c. they commonly fly to the words of Auftin\
ltb.de Or dine, faying £ Aafer Mcrctncei de rebus humerus, Qr
turbaveris tmnia libidinibru^ i . e. Take axvaj whores frc m among
men , arid jou rr ill dftnrb all things with lufts. \ Tftbugh this
was written when Anftrn was but a young convert and it feems
that he after changed his mind, yet this (hews that ourtirms
are far from the abominations of thole j and our Pai'tors are far
more llrift thdri An ft in then was.

4. As for the Hoiinefs of their Church by Ceremonies, ss Holy
Water, Holy Oi!,Re!ick<, Altars, and an hundred inch i hings,!
think it not worth the fpeaking of: all things are fan&irted to us
by the word and prayer. We devote our felvcs and all that wc
have to God,and then to the^ure all things are Pure.WevegWd:
no Ordinance of God thac we can know of and enjoy. He u 4
jfiKt) and fcekttb fuch at mil worftsif him in fpirit and truth.
This is the Holinefs that we look after. But for numbrir.gof
Beads,and V^ Maries^ and going pi!grimage?,and fuch in*
ventiOhs of arrogant men, we place m Holinefs in them , as
knowing that Ood defirethnota Mimical or HiHrionical wor-
ship ; and that none knows what will pleafe him lb well as
bimfclf.

Chap. XXXV.

Detett. 26. A Nother of their Deceits xijby calling us to tell
A them Vrhen every one of their Errors did firft
begin y and what Pope did bring them in , or clfe they willmt Jk .
but they are from the Apfftlcs.

To this B'fhop Vfier and abundance of our writers hivean-
fwered them at lar^e. J (hall therefore fpeak but thefe fcw,but
fatisfa&ory words.

1 . It belongs to you to prove the continuance of your Opini-
ons or Priftirts , more then to us to prove the Beginning.
2. It fofficech ttm we prove that there was a time when your
errors were not in the Church, and that we can do from the
Scriptures and the Fathers, and oft have done. 3 . You know
j our felvcs of abundance of changes which you know not who

Hh did

2 1 4 A l\eyfor Catholkks.

did firft introduce. Who firft adminiftred the Lords Supper in
one kind only ? dare you fay that this was from the beginning?
Who firft laid by the Handing on the Lords day , and uled
kneeling ? ( forbidden ^W«. 20. ConciL Nicen. 1. and in other
General Councils. ) Alvarm Ttlagim de plancl. Ecclef. li.2.
art. z.fol. 1 04. faith [ The Church bewaileth the fins of the people ,
but fpecially of the Clergy as greater then the fin of Sodom : For
roe fee that faith and Juftice have forfaken the earth. The Holy

Scripture andfacred Canons are accounted as fables He's

now a man of no knowledge that inventeth not 2Tovelties.'] You
fee that then Novelties were brought in. The lame Vincentitu
Lirinenfit comp'aineth of- And not only complaineth of, but
givech Direction what to do in cafe that [ Novella aliejua
cextagiq, non jam portinnculam tantum , feJ totam Pariter Ec-
clefiam commaculare conetur? If any mvell contagion fh all en-
deavour to ftain not only a part of the Church ,but the rvhole Church
alike? ] And then hisadvifeis to appeal from Novelty to Anti-
quity , and not to the Pope or the prefent Church. And
withail he addeth that This Direttion is but for Q new herefies at
their firft rifing , before they faljifie the rules of ancient faith
( that is, before they corrupt antient Writers, or can pretend
to Antiquity) and before by the large spreading of the venome,
they endeavour to corrupt the volumes of our anceflors. But di-
lated and inveterate Herefies are not to be fet upon this way,
becaufe by the long trad of time, they have had a long occali-
on of dealing Truth : and therefore we muft convince fuchan-
tient herefies and fchifms by no means but by the only Authority

of the Scripture, if there be need, or avoid them ] Lirinenf

cap. 4 tire.

Were rhere not abundance of Novelties introduced , when
Auguftine ad fanuarium faid that £ They load our Religion with
jervile burdens, which Goi in mercy would have to-be free , with a
very few and mofr manifeft Sacraments of Celebration , fo that
the condition of the few j w 04 more tolerable, that were fub'] ell to
L'gall Sacraments, and not to the preemptions of men ] Thefe
words of Auftin your own fob. Gerfo* reciting ( de vita ffirit .
animt.letl. 2. par. 3. ) addeth of hisown [ Situo tempore >&c.
If in thy dayes thoudidfl thus mourn, Oh wife Auguftine, what
wouldft thou have faid in our time : where according te the variety,

and

A Key for Catbolicks . 235

and motion of 'heads , there is incredib'e variety and diffonant multi-
plicity of fuch fervile burdens , and as thou talleft them, of humane
preemptions. Among which, as fo many fnares of fouls y an>i entang-
ling nets , there's fcarce any man that walkjfecurt, and is njt taken
{or catcht. ) ]

How think you now in the Judgement of Augnfline and Ger.
[on- y whether there have any Novelties been brought into the
Church; and whether all your Preemptions and burdens, and
( as Gerfon calls them) halters for fouls, have come from the
Apoftles,or are your own? When all is thus overcome with
Novelty, do you make any queftion whecher any thing be
new ?

It feems that Bernard thought that humane Traditions were
too much befriended, when he thus defcribech the AfTcmblies
that heapprovetb, Epifl. 91. [_Sucha Council ( do I delight
in) in which the Traditions of men are not obfl mate ly defended,
or fuperjiitioufly obferved ; but the} do diligently and humbly
enquire, what is the good, and well pleafing , and perfetl will ef God. j

And it feems to me that General Councils by error intro-
duced Novelties, when Later Councils were fain to undo what
the former had done : For fo doth bleiTed Au<>nftir.eyrofeh
they did, faying , De Baptif cent. Donat. lib. 2. cap. 6. £ And
Councils themfelves that are gathered through feveral Regions
or Provinces \do without any fcruple yield to the authority of more
plenary Councils that are gathered out of the whole (fhriflian world\
and thoft fame plenary Councils do often yield ( or give pUce )
the former to the later ; when by fome experiment of matter s^that
which was /but u opcned,and that which lay hid is known Sure here
are alterations made even by General Councils that correct
one another.

And what (houid hinder the Introduction of Novelty when
General Counci's do fo often err ? Nay if fuch Councils be
Morally and Interpretatively the whole Church, as the Papifts
fay, then the whole Church doihcrr in the reception of fome
Novelty, before they declare it by their decrees. If you fay,
that General Councils cannot err, nor introduce fuch Novelties,
your Champion BellarminezrA many of your own .will give you
the Lie: faith he De Concil. lib. 2. cap. 11. Q Ne % poteft, &c
It cannot be anfwered that thofe Councils erred facaufe they vt re

Hh 2 y Mg

2j6 A K$y for Catholkks.

nst law full ( that is the Arrian and other Heretical General
Councils ,at that at Sirm'ium^Millanie, Ariminum, Ephcfuj, fe-
veralat Conflantinople difTallowed by the Papifts ) For to meft
of them there was mthingwanting but the Pcpes ajfent. Tea
the feconJ At Ephefus was altogether like that at Bafil : For
both were called by the P»pe ; in both of them the Popes Legate
was preftnt- at the beginning: from both of them the Popes Le-
gate (hortlj after went a^ay : in both of them the Pope was excom-
muni uted ; and yet that the Council of Ephefus erred,tbeadvcr~
faries will not deny ] Hence he concludeth that [_ the chief Power
Eccleftafical is not in the Churchy nor in the Council, the Pope be-
ing removed forrnalUer vel fuppletive. "]

AnHwhat fhould hinder, when there is but one mans vote
sgainft ir,even the Popes, but thatNovelty and error may enter
at any time ; and when that one man is ofc fo wicked and He-
retical as he is. For General Councils are but a mecr name and
mockery. The packing of them (hews it : the Paucity and non-
Univerfality of them fhewsit.The Management of their affairs
fhewsir. They do nothing fincethe Papal reign, but what the
Pope will ( excepting the condemned Councils j They have no
Bving till he Will - t nor make any Decrees but what he Will :
Nor are their Decrees of any further power, then heispleafed
to give them. So that his Will is the fenfe of the General
Council or univerfal Churcb. I need not turn you for this to
Sleidan, or V ergerms.Biihip of Trent , that tell us the Holy
Ghoft came to that Council in a Ctoaic -bag from Rome : nor
to Efpenftcits inTit. i-pag. 42. feting Be liar mine fpeaks it out,
Be Ccncil. lib. 2. cap. 1 1 . faying, [ We muft know that the Pofe
is wont to fend Legates infrttcled concerning the judgement of the
Ap&jlolick^ feat , Vrith this Condition , that if the Council do
con fen- to the Judgement of the Apoflolicl^feat % it /ha' I be form-
ed into a Decree ; If not, the forming of the decree fijtll be de*
f erred till the Pope o/Rotne, being advifedwith, /hall return his
an[wer~\ And faith BelUrmine de Concil. lib. 2. cap. II. \_ In
the Council fl/Bafii, Sef. 2- it was decreedby common consent, to-
gether with the Popes Legate, that a Council is above the Pope ;
which certainly is nor? judged erroneous j And the Council of La*
urafrind Florence decreed the contrary. And Pighius faith, Til.
trarch. Ecclef. I 6. that [the Councils of Conttance and BafiJ

went

A Jf\ey for Catholkks. 257

went about by a new tricky andpemicioni example to dtftroy the
Ecclefiafl'xcal Hierarchy, and infiead of it to briny ' in ike Demi-
nation of a prcmifcueus confufed popular multitude , that it to
raife again Babylon it felf,fabjetting to themfelves , or h the com-
munity of the Church , ( which tbey falfly pretended' that they
Reprefrm ) the very Head and Prince of the whole' Church ; and
him that is the Vicar of Cbrifl himfelf in this his Kingdom, and
thu againfi Order a*d Nature , ngainfi the clearefl light of Gofpil
:i , Again/} a. I Authority of Antiquity, and agjinft the un~
di'.ibted Faith attd Judgement of the Orthodox Church it ftif. ]]

Mark Pa^ifcs 1 General Councils with the Popes A 7 undo may
bring in Novelties in faith, againft the cleareft light of the
Gofpel, and ihz full Confent of Antiquity • ard
Councils affirmed their opinions to be de fide, and the contrary
to be Heretical and Damnable, and contrary to all Antiquity,
You fee then that Novelties are amor!£ you in matters o; faith.
And the French to th'sdsy are guilty of thofe Novelties, and
alfo charge their Adverfaries with Innovation.

Nay what will you fay, if General Councils ihemleive? are
but Novel i-cs, though they a f e the foundation of the faith of
one half of the Papifts ( as the Pope is of the other ) I fay re:
fo, but judge whether vour Champion Pighius fay fo,H'er arch,
Ecchf. lib. 6 cap. I. fol. 230. where he faith that {_ Concilia
univerfalia non habent Divinam , dec. General Councils have
net a D'vir.e or Supernatural Original, but meerly an humane
Originals and are the Invention of Conftantine a Prince, profita-
ble indeeJfometimes to find out in Cor.trtverfie ,rvhich is the Ortho-
dox and Catholic/^ trjtth, though to this they are notnecejfary;
feeing its a readyer way to advife with the A pofteli defeat ] How
now Sir> ? is your Keprefentative Church the foundation of
your faith, a Novelty of foxfiantines invention-, and yet are
you n the old way, and mull we be put to prove you to be Ne-
ve-lifts ?

Do you think thofe Popes did go the Old way, of whom
Alvarns Pe/agius fpeafcs ( de planttu Ecclef.art. i.f.-lib.i.)
that [they fuccteded in authority, but not in Sanclity, intruding
themfelves, procuring, bargaining, Rebuilding Toners and Fa-
tten in Baby lor.. that is. in Rome according to Hierr m] Scm
innovation fure th«y were guilty of that ft re-edified #.-£7/0??.

Hh i ' So

i$8 AJ^tyfw Catkolicks*

So that this is my firft proof that you areNovelifh; from
the General Accufations of others, and ConfeiTions of your
own.

2. Another proof that changes may be> and yet the time
and Authors be unknown , is from the inftance of other
Churches that have been corrupted or fubverted by Innovati-
ons, and yet the time and authors are unknown. You accufe
the Churches in Babaffta of many errors your fclves ; and you
are not able to tell us when they came in, or who introduced
them. The fame may be faid of the Georgians, Armenians,
Egyptians, yea and of the Greeks and Ruffians. Can you tell
us when, and by whom each error was introduced that corrupt-
ed the Churches mentioned in the Scripture ? asCorinth y Pbi-
lippi,Cot°fi>TheJfalomcd,Epheruj,Laodic<ea, and the reft : you
know you can give us no better an account of this, then we can
of the Authors of your Corruptions, nor fo good.

You know that among the Primitive Fathers, whofe writtngs
are come to our hands, many errors had the Ma/or vote, as that
of the Corporeity of Angels , ( which your fecond General
Council at Nice owned ) and their population with women before
the flood, the Millenary conceit ■, and many more which you con-
fefs to be errors. Tell us when any of thefe came in, if you can
( unlefs you will believe that Papias received the Jaft from fohny
and then itsnaerror. ) Who did firft bring the Afian Churches
to celebrate Eafter at a feafon differing from yours? Who fitft
brought the Brittains to it ? Nay we know not certainly who
firft Converted many Nations on earth, nor when they firft re-
ceived their Chriftianity .-and how then fhould we know when
they firft received each error?

And we find that good men did bring in Novelties • and what
was by them introduced as indifferent, would eafily by cuftom
grow to feem NeccfTary .♦ and what they received as a doubtfull
opinion, would eafily grow to be efteemed a point of Faith.
The Presbyters and whole Clergy of Neoc&farea were offended
with Baftl for his Innovations , viz.. for bringing in a new
Pfalmodie, or way of finging to God; and for his new order
of Monafticks: and they told him that none of this was fo in
Qregories dayes ; and what anfwereth -Bafil ? He denyeth not
the Novelty of his Pfalmodie, but retorts again on them, that

their

A J^ey for Qatholicks. 239

their Letany alfo was new, and not known in the time of Gre-
gory (Thaumaturgus) yea, faith he, How £««w you that thefe
things were net in the dayes of Gregory * For you have kept
nothing unchanged to thisdaj of all that he was ufed to ] you fee
what chopping and changing was then in the Church among all
forts, when fuch an alteration was made in left then forty years.
Yet Bafil would not have unity to be laid on any of thefe thing* ,
but addetb, [_But we pardon all thefe things, though God will
examine all things : only let the principal things be fafe~\ Bafil
Epifl.6^. Ifidore Pelufiota lib. i.Epifi. 90. faith, that £ the
Apoftles of the Lord ftudying to reflrain and fupprefs unmeet lo-
quacity, and Jiewing tbemfelves Aiafiers of mode fly and gravity
to us, did by wife Council permit women to fi»ginthe Churches.
But as all Gods documents are turned into the contrary, fo this is
turned to dijfolutcnefs, ani the occsfion of fin. For they are not of-
fered with deep compunilion in finging Divine Hymns j but abu-
fingthe fweetnefsof the finging, to the irritating and provoking of
iufl, they take it for no better then fiage-play fongs :] therefore he
advifeth that they be fuffered to ftng no more.

Here you fee 1. That changes had happened about many
Divine things. 2. That headvileth himfelf the introducing of
this novelty, that women be forbidden ringing in the Church,
becaufe of the abufe, though he confefs it a wife Apoftolick Or-
der. So that for Novelty by good men to creep into Gods wor-
fhip, isnotftrange.

3. Moreover the Nature of the thing may tell all the world,
that neither you nor we can be accountable of the beginning
of every error that creepeth into the Church : For 1. The
diftancc of time is great. 2. Hiftorians are not fo exad : and
what they tell us not, neither you, nor we can know. 3. Much
Hiftory is perifhed. 4. Much is corrupted by your wicked for-
geries, as bath been of: proved to you. 5. Mixtures of Fab!e9
have hindred the credit of much of it. 6. Nations are not in-
dividual perfons, but confift of millions of individuals : And at
it is not a whole Nation that is converted to the faith at once,
fo neither is it whole Nations that are perverted to Hercfie at
once, but one receivcth it firft, and then more and more, till it
over-fpread the whole. Paul faith that fuch dodrine eateth like
t Gangrene j and that is by degrees, beginning on one part, and

proceeding

2 4 G A K^y for Qatholicks .

proceeding to the reft. 7. As I faid before; that which isat firft
received bur as an Opinion and an Indifferent thing, muft have
time to grow into 3 Cuftom ; and thru Cuilom mskethita
Law, 2nd makes Opinionsgrow up to be Articles of Faith, and
Ceremonies grow to be NecefTary things You know thac this
is the common way of propagating opinions in the world.

4. I have in another Book (hewed you out of many of your
own writers, ihc rife of divers of your viinities. And Vfber
hath told the Jefuice more : and fo he hath told you of your
thriving to your prefent height, in his Book de fuccefs. & ftatu
Ecclef. And fo hath Mornay in his Myflrriesf Iniquity , and
Rivet in theDefenfeof himagainft Ccff'eretlus • and Pet. Molt-
vaushzzh purpofely written a Book de Novitate Papifmi, &
Antiquitate veri Chrijlianifmi, (hewing the Newneis of Popery
in the feveral pirts of it. To thefe therefore I remit you for An-
fwer to th ; s Objection.

5 . Can you tell us your fclves, when many of your doctrines
or practices fprung up ? When took you up your Sabbaths faft,
for which you have been condemned by a Council ? You know
that when the twentieth Canon of the Nicenc Council was
made, and when the Canons at Trull, were made, it was the
Pra&ice of the Church through the known world, to pray and
perform other worfhip Handing, and to avoid kneeling on tbe
Lords Day. Tell us when this Canon and Tradition was firft
violated by you, and by whom r" It was once the cuftom of your
Church to give Infants the Eucharift j who firft broke it off?
It was once your practice to Communicate in both kinds .-who
firft denyed the Cup to the Laity? At firft it was only a doubt-
ful Opinion, that Saints are to be Prayed to, and the dead pray-
ed for, which came into mens minds about the third or fourth
Century ? But who firft made them Articles of faith ? Ad-
gttfline began to doubt, whether there were notfotnekindof
Purgatory; But who fir It made this alfo a point of faith ? Who
was it that firft added the Books of the Maccabees and many
others to the Canon of Scripture, contrary to the Council of
Laodicaa, and all the reft of the concent of Antiquity, which
Dr. Reignolds, Dr. Cofin and others have produced ? Who was
it that firft taught and pradifed the putting an Oath to all the
Clergy of the Chriftian Church within your power to be true

A I\ey for Catkolkks. 241

to the Pope, and to obey hiro as the Vicar of C.hrilt ? Who
firft txught men to fwear, that they would not interpret Scri-
pture, but according to the unanimous Confent of the Fathers?
Who was the rirft that brought in the do&rine or name of
Tranlubftantiation ? and who firft made it an Article of faith?
Who rirft made it a point of faith to btlieve that there are juft
ieven Sacraments, neither fewer nor more? Did sny before the
Council of Trent fwear men, to receive and profefs without
doubting, all things delivered by the Canons and Oecumenical
CouBcils, when at the fame time they caft off themfelves the
Canons of many General Councils, and fo are generally and
knowingly perjured? ( as e. £• the twentieth Canon of A r tce
forementioned ) Thefeand abundance more you know to be
Novelties with you, if wilfulnefs or grofs ignorance bear not
rule with you ; and without great impudence you cannot deny
h. Tell us now when thete rirft came up , and (atisfie your
felves.

One that was afterward your Pope ( ^neas Sylvius, Epift.
288. faith, that before the Council of Nice, there was little refpeel
had to the Chttrch of Rome ; You lee here the time mentioned
when your foundation was not laid.

Y our Learned Cardinal Nicol. Cufanus, lib. de Cwcord. Ca-
thol.c. 13. &c, tells you how much your Pope hath gotten of
late : and plainly tells you, that the Papacy is but of Pofitive
rights, and that Triers are eqnall, and that it is fubjeclional con-
fent that gives the Pope and Bt flips thdr Majority , and that the
distinction efDioceffes, and that a Bijhop be over Presbjters, are of
Pofitive right , and that Chriftgave no more to 1'eter than the refi f
and that if the C on 2> r( & ate Church Jbould chnfc the Bijhop of
Trent for their Prcjident and Head, he fiould be more properly
Peters Succeffor then the Bijhop e/Romej'Tcil us now when
the contrary do&nne rirft arok ?

Gregory devalcn'ia ( de leg.uft Euchar. cap. 10. Cells you
th.lt the Recti'vittg the Sacrament in one kind, began mt by the
decree of any Bifcop, but by, the very nfe of the Chu> ches; and the
confent of believers .-and telsyou, rhat it is unknown whin that
Cttflom firft begun, or g»t head, but that it was General in the
Larine Church , not long before the late (fouvcil of Conusance,
And may you not fee in this, how other points came in ?

Li If

241 a K?y f or C at ^ ^ 5 '

liVoytZoftmus had but had his will, and the Fathers of the
Carthage Council had not diligently difcovered,fhamed, and re-
fitted his forgery , the world had received a new Nicene Canon,
and we fhould never have known the Original of it.

Its a confiderable Inftance that Vfber brings, of ufing the
Church fervice in a known tongue. The Larine tongue was the
Vulgir tongue , when the Liturgy and Scripture was firft writ-
ten in it ( at Ronu and far and neer it was underftood by all. )
The fervice was not changed, as to the language: but the lan-
guage it felf changed -, and fo Scripture and Liturgy came to be
in an unknown tongue ; And when did the Latine tongue
ceafetobe underftood by all ? Tell us what year, or by whom
the change was madeffaith Erafmus ( Decl.ad cenfur. Parif.tit.
12. § . 4 1 v) [ The Vulgar tongue wot not taken from the people, but
the people departed from it.

5. We are certain that your errors were not in the times of
the Apoftles 3 nor loog after , and therefore we are fure that they
are Innovations. And if I find a man in a Dropfie,or aConfump*
tion.I would not tell him that he is well, and ought not to
feek remedy, unlefs he can tell when he began to be ill , and
what caufed it.

Yon take us to be Heretical : and yet you cannot tell us when
onr errors did firftarife.Will you tell us of Z^er ? You know
the Albigenfes whom you murdered by hundreds and thoufands,
were long before him ? Do you know when they begun ?
Your Reinerim faith that fome faid , they were from Sil-
vefiers dayes, and fome faid fince the Apoftles ^ but no other
beginning do you know.

6.. But to conclude, what need we any more, then to find
you owning the very do&rine and pra&ife of Innovation ?
When you msintain that you can make us new Articles of faith,
and new worfliip, and new difcipline, and that the Pope can
difpenfe with the Scriptures , and fuch like , what reafon have
we. to believe that your Church abhorreth Novelty ?, If you de-
ny any of this, I prove it.

Pope Leo the tenth among other of Lathers opinions, reckon-
ed and oppafeth this as Hereticall {_ It it certain that it id nor in
■ike hand of the Church or Pope, to ?nake jirjicles of faith ] ( i»
Bull* com, Lmhi-)

i The

jt fyyfor Qatbolicks. 241

The Council of Conftance that took the fopreraacy faftly
from the Pope , did unjuftiy take the Cup from thelaity in
tbe Eucharift, [ Licet in primitive Ecclefia hujufmodi Sacra,
mentum reciperetur a ftdelibtts fub utraj^ ffecie, i. e. Though in
the primitive Church this Sacramtnt was received by Believers
under both kinds.']

The Council otTrent (ay Jeff. 21 .cap. 1,2. that [tlm power was
alway in the Church : that in difpenftng the Sacramtnt s,favina the
fitb {lance of them it might ordain or change things ^as it jbonldiudn
mo ft expedient t» the profit of the receiver. ~|

VafcjHe^To. 2. Dijp.216. N. 60. faith £ Though we Jhould
grant that this was a precept of the Apoftles , nevertheless the
Church and Pope might on jftjl caufes abrogate it : Far the Power
of the Apoftles was no greater then the power of the Church and
Pope in bringing in Precepts.]

Thefelcited in another Treatife againft Popery, page 565.
Where alfo I added that of Pope Innocent [_ Secundum plenitudi-
nem poteftatis, &c. By ' the fulnefs of our power, we candiftenfe
with the Law above Law~\ And the GJofs that ofc faith f The
Pope di/penfethagainft the Ape file; againft the Old Teftament.
The Pope difpenfeth with the Gofpell interpreting it] And Gretror.
de yalent. faying ( Tom. 4. di/p, 6. q. 8. ) [ Certainly fome'
things in later times are more rightlj conftituted in the Church
then they were in the beginning ] And of Cardinal Per on s faying,
lib. 2. Obf. 1. cap. i.pag. 674. againft King James, of the Au-
thority of the Church to alter matten conteined in the Srripture.-
and his inftance [ of the form of Sacraments being alterable ; and
the Lords command [Drinl^ ye all of it] mutable and difpenf able.
And Tolets [ Its certain that all things inflituted by the Apoftles
Were not of Divine right. ] Andradins (Defenf.Gcr.cil.Tnd.lib.
2. pag. 236. [_ Hence it is plain that they do not err that fay
the Topes of Rome may fometime dfpenfe with Laws made by

VmXandthe four fir ft Councils ] And Bzaviut Q The Ro-

manChurch uftng Apoftolical power , doth according to the Con-
dition of times , change all things for the better J And yet will
you not give us leave to take you for changers and
Novelifts i

But let us add ro thefe witneffes , force more of your wor-
thies, Auguft. Triumph, de A 'neon. cj. 5 . art. 1 . faith [To make a

1 1 2 nevo

244 A fyy f or Catholicks .

new Ct eel, belongs only to the Pope, becaufe he is the Head of the
Chriftian faith, by whofe authority all things belonging to faith
awe confirmed and firengthened — — ~\ Et Art.Z. \_ As he may
make anew Creed, fo he may multiply new Articles upon Arti"
cits J And ( in Prtfat.fum. ad Johan.lz. ) he faith that [_ the
Popes power is Infinite, becaufe the Lord is great, and his firength
great , and of hts greatnefs there is no end J And q. 36. ad. 6,
he faith chat [the Popegiveth the Motion of Direclion , and the
fenfe of Knowledge into all the members of the Church ; For in

him we live and move and have our being And the Will of

GoA. , and confecjuently the Popes Will,who is his Vicar, is the fir ft
andchiffcaufeof all motions corporall and Spiritual.] And then
no doubt may change without blame.

Abbas Panormitan, in cap. C. Chrism de h<eret»n.2. faith,
[_The Pope can bring in a nerv Article of faith ~} And Petr. He
Anchor an. in idic. ^The Pope can make nerv Articles of faith ,
that is, fuch as now ought to be believed, when before they ought
not to be believed. ]

Turrecremat. [urn, de Eccl. lib. 1. cap. 203 . faith that Q the
Pope is the Meafure ,and Rule,andSeience of things to be believed. \
And Auguft.de Ancona (hews usthat the Judgement of God is not
higher then the Popes, bm the fame, and th*t therefore no man may
appeal from the Pope to God \ (qu. 6. art. 1 . ) And therefore
be not offended, if we fuppofe you to have changes.

A Confutation of a Topifr Manufcr'tpt on this point*

Juft as I was writing this, I received another Popiih

M. S. fent from Wolverhampton to Sturbridge, to which!
fhali return an anfwer before I go to the next point.

Pap. M. S. An Argument f»r the Church.

IT will not be denyed but that the Church ef Rome was onct
4 mo ft pure, excellent \ftourifhing and Mother Church; and
her faith renowned mthe whole world, Rom. 1. 8. 8^6. & 1 5.

Whiles

A I\ey for Catbolkks. 245

Whites Dif. p. 555. King James fpeech to the Parliaments
Whitaker in his- An/wer to Dr. Sanders, Fuik. cap. 21. Thef.
7.ReynoIds in his fifth Conctufio*.

This Church could not ceafe to befuch, but fhe mufl fall cither by
Apoftacy, Here fie , or Schifm*

Apoftacy is not only a renouncing of the faith of Chrift ; but
of the name and Title ofChriftianity. No man will fay that the
Church of Rome h*d fuch a fall, or fell fo.

Here fe is An adhejiou or fafl cleaving to fome private or ftngU-
tar Opinion, or error in faith, contrary to the generally approved
doSlrine of the Church.

Jf the Church of Rome did ever adhere to any fingular or new
ipinion, dij agreeable to the common received doctrine of the Chri-
ftianftorld, J pray you fatisfie me in thefe particulars.

1 . By re hat General Council was fhe ever condemned t

2. Which of the Fathers ever writ againfl her ?

3 . By what Authority was fhe otherwtfe reproved ?

For it feem-t to be a thing very incongruous, that fo great a
Church fhould be condemned by every private perfon , who hath a
mind to condemn her.

Schifm is a departure or diui/ion from the unity of the Church,
whereby the boni and Common on I. eld with feme former Church is
broken anddiffolved.

If ever the Church 0/ Rome divided her felf from any body ef
faithfull Chriftians, or broke Communion, or went forth fr$mthe
Society of any Elder Church , I pray you fatufie me in thefe
•particulars.

2 . Whofe company did fie leave ?

2. From what body went /be forth ?

3. where wai the true Church fhe forfook^ ?

For it appears not a little flrange , that a Church fhould fo
accounted Schifmatical, when there cannet be affignedany other
Church different from her (which from age to age fine e Cbri/ls
time hath continued vi fib le) from whence fhe departed. J
Thus far [he Papifts Manufcripr.

246 A Key for Catholich

*An A nfwer tithe foregoing Argument.

IF the Author of this Argument thinks as he fpeaks, its a cafe
to be lamented with tears of blood , that the Church of
Chrift(houldbeabufcd,andthefoulsofmcn deluded by men of
fo great ignorance. But if he know that he doth but juggle and
deceive, its as lamentable that any matter of Salvation (hould
fall into fuch hands.

1 .This Argument I have before anfwered,D*^#. 1 3 .The word
Church here is ambiguous,and either fignifieth, 1 . A particular
Church,whichisanAfFociation ofChriftiansfor perfonal Com-
munion in Gods worfhip.. 2. Or divers fnch Affociations or
Churches AfTociated for Communion by their officers or dele-
gates, for unity fake. 3. Or elfe it mayfignifie fomeoneMi-
ftris Church that is the Ruler of all the reft in the world. 4. Or
elfe it may fignifie the Univerfal ( Catholick ) Church it felf,
which containeth all the particular Churches in the world.

The Papift {hould not have plaid either the blind man or the.
Jugler by confounding thefe , and never telling us which he
means. 1. For the firft,we grant him that Rome was once an ex-
cellent flour idling Church : And fo was Ephefus t Hierufalem ,
Philippi, Colojfe and many more.

2 . As to the fecond fence it is humane,or from Church cuftoro,
fo to take trie word Church i for Scripture, that I find doth not
fo ufeic: Butforthethlng,we are indifferent .-Though it can-
not be proved that in Scripture times Rome had any more then a
particular Church •, yet its all one as to our caufe.

3 . As to the third and fourth fenfes, we deny, as confidently
as we do that the Sun is darknefs, that ever in Scipture times
Rome was either a Mother to all Churches, or the Ruler and Mi-
itris of all, or yet the Univerfal Church it felf. Prove this, and
J will turn Papift.

But there's not a word for it in the Texts cited, but an intima-
tion of much againft it. 7^/caIleth Rome a Church , and com-
mendeth its faith.True,but doth he not fo bv the Thejfalowans,
ColojJians^EphefiM^ Philippics, &c and John by the fykita-
delphiam y Per gamut, Thjatlra and others, as well ? And will

not

AI\ey for Catbolicks. 247

not this prove thttRome was but fuch a particuIarChurch as one
of them f

The citation of Proteftants are done it feems by one that ne-
ver read them, nor would have others read them •, which makes
him turn us to whole books to fearch for them, if we have no-
thing elfe to do, and to mifcited place*. But we know that all
our Divines confefs that Rome was once a true and famous par-
ticular Church, but never the U.niverfall Church, nor the Ruler
oftheworld,or of all other Churches, in Pauls d&yes. Would
you durft lay your caufe on this, and put it to the trya) ? Why
elfe did never Paul make one word of mention of this Power and
honour, nor fend other Churches to her to be Governed ?

And now I pray confider to what purpofe is the reft of your
reafoning? Whatis it to me, whether Romebe turned either
Apoftatc, Heretical, or Schilmatical, any more then whether
Jerufalem,£phefus, Pbilippt, or any other Church be fo fain ?
If you are not fain I am glad of it; if you are lam forry for it ;
and fo I have done with you(unlefs I knew how to recover you.)
Would you not laugh even at the Church of ferufalem that was
trujy the Mother Church of the world, if they fhould thusrea-
fori £ We Are not fain away : therefore vee muft Rule over all the
world, and no man is a £hriflian that doth not obey w- ? ] This is
the fport you make in the cheating of fouls .

Well j but let us follow you, though our caufe be not con-
cerned in it. i.I anfwer,that we accule you not of renouncing
thenameofChriit. 2. We muft needs fear, that according to
to your own definition of Hereiie, you are guilty of many
Hercfies.

AndtoyourQucftions,Ianfwer. 1. 1 pray you tell us what
General Councils did ever condemn one half of theHerefiei men-
tioned by Epiphanius ^Atiguftine or PhilaJfrifttfWls there ever a
grearer rabble, of Herefies then before ever a General Council
was known : and were they dead andburyed before the firfl
General Council was born? 2. Did you roc fmile when you
wrote tbefe delufory o^eftions ? How can a General Coun-
cil condemn you,or any great part of the Church : forinftance
the Greeks, &c If you be not there its not a General Council/
And will you be there to condemn your felves ? you have more
wit andJefr grace then fc And I pray , what General Coun-

248 A Key for Qa tbolicks .

cil did ever condemn the Greeks, for thofe many errors charged
on them? !f the Greeks.chemfelves were not there, it was not
a General Council • fo confiderable a part sre theyoftbe
Church. And what General Council hath condemned the Abaf-
fines, Egyptians, <#r.

3. Do you think General Councils are fo ftark mad or hor-
ridly impious,as to condemn fo many Kingdoms with-one con-
demnation , lor Herefie i Why, they know that men muft be
heard, before they be condemned,and a Kingdom confiftethof
many millions of fouls. And ic is not enough to knew every
mans faith, if we know the faith of the King, or Pope, or Arch*
bifhop, or Biftiops : And how long (hall they be examining each
perfon in many Kingdoms?

4 But yet I can fay more of your Church then of others.
He that kills the Head, kils the Man: Your UfurpingHead is
an EfTential part of your New-formed Church : But your
Head hath been condemned by Councils; therefore your Church
in its eflential part hath been condemned by Councils. Do you
not know that all the world (as well as- the feigned Council
Sinmfan.-) condemned your Pope Afarcellinus for Offering to
Idols ? Know you not that two or three General Councils ^pn-
demned Pope Bomrlm as a Monothelitc ? Yes : no doubt yoa
know it. Know you not that the fecond GeneralCouncil ofEphe-
ffu condemned and excommunicated your Pope? And that the
Council of Bafil called by him did the like ? If you do not, fee
Bellarmines parallel of them de Conciliis lib. 2. cap. 1 1. Do I
need to tell you what the Council of Confiance did 3 Or for what
John 22. alms 23 . and John 13. and other Popes were depofed
by Councils ?

2, And for Fathers, do I need to tell you how many con-
demned Mdrceltinns^Liberius, Honorius and others? How oft
Hilary Piclav. ( infragmtntisin recit. Epijt. Liberii ) doth cry
out Anathema tibiLberi, prevaricator : prefuming to curfe
and excommunicate vour Pope. Need I tell you what Tertullian
faith againft Zephernim : Yea what ustlphonfm a Caftro and di-
vers of your own fay againft Liberius, Honorius, 4naflafius y
Celeftme ^ and tell us that many Popes have been Her (ticks?
A" leaft give us leave to believe ( Po$e Adrian the fixth him-
Hlf. Head Dam. Bannes in 2 m 2* q. 1. Art. 10. Where he

proves

cks. 249

prov< - , chat a Pope may be an Heretic^,

and laugh hundred \eais would

prove u«e<*> • life . which write that Pope Honorius was

COndemi in H*rei ck by three Popes, viz,. Agatho, Leo

the fecond, and Adrian the fecond.

3. But p. 'baps yop'l fay, elm though jour Popes have hen
condemned bj Councils ,yit fo have not your maintained dotlrines.
Anfm. Ye*, that they hsve too. D.dnotthc Councils at Co*
fintinoyle condemn the Do&rine of the fecond Niccne Council
for Image-word ip, and thcCouncil at Frankford do the like ?
Andthofetwo ztConftantinopfe were as much General as your
Council of Trent was, and much more.

And yet that fame Council at Nice did condemn the dodrine
of St. Thorn. Aquinas, and your Doctors commonly of wor-
fhippingthelmageof Chrift, andCrofs, and fign of the Crofs
with Latria, divine worfhip.

And did not \ our General Councils at Laterane and Florence de-
clare that the Pope is above a Council,and that they cannot dc-
pofe him ? eye. And yet your General Councils at Conjlance and
Baftl determine the contrary as an Article of Faith,and exprcfly
affirm the former to be Heretic See then your own do&nne,
even in a fundamental point condemned by General Councils of
your own ( which fide foever you take, the Popes, or the Coun-
cils. )

And did not the fixt Council of Carthage, of which Sit. An-
£*/?>»* was a principal member, not only deteft Pope Zofimns
forged Canon of Nice, but alfo openly and prevalently refill
and rejed your Ufurpation, and refufe your Legates and Ap-
peals to you? If you would cloak this, believe your own Pope
Boniface, Epiji. ad Eufalium, faying [ Aurelins femetime Biflicp
of Carthage, wr& his Colleagues, did begin, by the Devils inftt-
gation to wax proud again]} the Church of Rome in the times of
our Predeciffors y T>on\hcc and Ce leftine. ]

And if you have learnt to except againft this Epiftle, fee
yourBifhop Lindanus juftifyingir, Panopl. I. cap.&9 Or a:
Jeaft believe your Champion Harding ag&inil jewels Challenge,
art4.fel~l.i9> T After the whole African Church had perfevered
in fchifm the [pace of twenty years, and had removed thtmfelves
from the obedence of the A pofolick_ feat, being [educed by Au-

Kk reiius

z 5 o A Key for Catholkks.

relius Bifhopof Carthage. \ Again note, that /**)?»» was one of

them.

Butyou'lfay, that this was not a General Council : Anfw.
True ; for when part rifeth againft part, it cannot be the whole
that is on either fide.

Moreover do you not know that the Greeks have condemned
you oft? And truly their Councils have been much more Ge-
neral then yours at Trent was, whereabout forty Bifhops alter-
ed the Canon of Scripture, and made Tradition equal with it. I
think verily this one County would have afforded a far better
Council of a greater number.

But Vic once more name one General Council that hath con-
demned your very foundation- and that is the fourth General
Council at Calceden before mentioned , Atl. 15. Can. 28. &
Atl. 16. where you may find, 1. That the ancient Priviledges
of the Roman Throne were given them by the Fathers ( in
Council) 2. That the Reafon was, becaufeito»fwas the Im-
perial City. 3. They give Equal Priviledges to the feat of Con-
ftantinople, becaufeit was now become New Rome. 4. That
the Roman Legates would not be prefent at this ad. 5. But the
nexc day: when they did appear, and pretended that this ad was
forced, the Biftiops all cryed [ No man was compelled : Itsajuji
decree ; we all fay thus - y we all approve it : Let that ftand that
is decreed j its all right.]

6. Here fpecially note that this General Council thought they
needed not the Popes Approbation for the validity of their De-
crees, when they pafs them, and take them for valid, even corc-
traryto the will of the Pope. Speak you that bear the leaft re-
verence to a General Council. Did this Council think that their
Decrees were invalid, if the Pope approve them not ? You fee,
if you be not wilfully blind, they did not. And who is now to
be believed ? Bellarmine and his party, and the prefent prevalent
party of the Papifts, that fay, Councils not approved by the
Pope are invalid or without authority ; or theCouncilof Calce-
don that thought othcrwife ?

7. Note that the Popes Legates called this [An humbling, a#d
deprejjing^ and wronging of the Papac J , and therefore entred their
dijfent : % Bellarmincs Confejfion lib. 2. de Pontif. cap. 17. Bin-
mm notes on this Council. Baronius an<4$J •

3. Note

A £\ey for Catholic ks . 251

8. Note alfo that the fhifts of Bellarm. Binnint, Barotitis,
Becanus, Gretfer, &c. are apparently falfe, that fay this Canon
was furreptitioufly brought into the Council ; for <s£tius y All.
1 6. openly profefTed the contrary, and all the Bfhops pro'fclTed
tbeir content to the laft.

9. Note alfo that this is one of the four Great Councils which
thePapifts themfelves compare to the four Gofpels^ and in it
were fix hundred and thirty Fathers.

10. Note alfo that this great Council is againft them, and on
the Proteftant fide in the very foundation of all our differences
Whether the Roman Priviledges be jure divine or bumano ? A nd
though it be but the Priviledges, and not the now.ciaimed Vicar-
fhip that was in Queftion, yet the Conclufion is the ftronger
againft them, becaufe the leffer was denyed.

But their laft fhifc is, that this Claufe or Canon was not ap-
proved, and fo is Null. 1. Mark then you that wrote this Ma-
nufcripr, chit we have General Councils againft you • but we
want the Popes Approbation. And in good fadnefs was that
the meaning of your Queftion [ what Council, that is, what
Pope condemned our Church ? J Can it be expe&ed that this one
man fhonld condemn himfelf ? or can you be no Heretick till
then?

2. But let it be fo this once. Did not your Pope approve of
this Council, when Gregory the firft did liken it with the other
three to the four Gofpels ? and faid of this [Tota devotione Com*
fletlorx integerrima approbation CHftodie"] I embrace it with my
whole devotion - y J 'keep it with moft entire approbation'] Greg. I.
Regifl.l. 1. Epift.z^. cited in the Decrees, Difi. 15.C.2. I
think this is exprefly- a full Approbation, not without excepting
any part only, but excluding all fuch exceptions. And the like
Approbation of GeUfms in the Roman Council is cited there
alfo in the Decrees, ibid. pag. 3 3 .

I did alfo before inftance the fixt General Council againft
you, approved by Pope Adrian in his Epiftle to Tharafms in the
fecond Nicene Council.

And indeed it is no hard matter to prove you condemned by
your own Popes alfo. If you could but underftand the plaineft
words in a matter that is againft your opinions and wills, there
needed no talk to per fwadc you that Pope C-regory the firft con-

Kk 2 demned

2 5 2 A Key for Catholkks .

declined the Title of Vniverfal Bijhop or Patriarch, profefting
earneftly that he was the forerunner of Antichrift that would
ufurpit. But the plain truch is, as fad experience teachech us,
no words of Fathers, Popes or Councils, much left of Scripture,
areinte'Iigible to you, when your wills are againft the matter.
But we may truly fay of you, that lay all on the will of the
Pope, as Anftins Obfervator,your Lodovicus Viyes freely fpeak-
eth : infchol. in Augu^. lib .20. de fait. Dei t cap.l6 . ) [Thofe
are taken by them for Editls and Councils , which make for them
( or are on tbeir fide ; ) the reft they ho moreregard then a meet-
ing of women in aworkjooufe or a wafking place. ]] Do you un-
derftand this language of one of your own (buttoohoneft to
have much company. )

Well ; but you have a third Queftion \_ By what Autho-
rity Veas fhe othermife reproved ? ~) Anfw. By the Authority
of that Precept, Ltvit. 19.17. and many the like. By the fame
Authority that Paul reproved Peter, Gal.z. and withftood him
to the face : by fuch Authority as any man may feek to
quench a fire in his neighbours houfe, or pull a man out of the
water that is drowning: or as any one Pallor may reprove
another when he finneth. By the fame Authority as Iremns
rebuked Victor, and the Afian Bifhops withftood him, and as
Cyprian and the Council of Carthage reproved Stephen -, and
the reft aforecited did what they did. By as good Authority
as the Church of Rome condemneth the Greek Church, doth
the Greek Church and many another condemn the Church of
Rome.

3 . The next cafe is about the Roman fchifm. To your Que-
ftion?, Ianfw«, 1. To Queftion whether Papifts be Schifraa-
ticks, is to queftion whether Ethiopians be black. Do.you noe
at this day divide from all the Chriftian world, fave your felves ?
Do you not unchurch moft of the Chriftians on earth ( O
dreadful preemption 1 when Ghrift is fo tender of his ince-
reft and his fervants, and is bound as it were, by (o many
promifes to fave them and not forfake them.) You ask, what
Church you left ? and when was it ? and who fe company } Senflefs
Queftions. By a Church if you mean the Univcrfal Church,,
there is but One in all rand therefore One Univerfal Church
cannot forfake another .• but when part of it forfaketh the other

part,.

A t\ey for Catholicks. 2 5 j

part, and arrogateth the title of the whole to themfelves, da
you doubt whether this be Schifm ? If you mean a particu-
lar Church : How can Spain, Italy, France , and many more
Kingdoms go out of a particular Church, that contain fo many
hundred particalar Churches in them ? No more then London
can go out of Pattls Church. The Cathofick is but One con-
taining all true Chrifttans on earth : and you have been guilty of
a moft horrid Schifm, as ever the Church knew. For i. You
have fet up a Church in the Church : An Univerfal Church in
the Univerfal Church : A new form deftructive to the old. Your
Pope as Chrift-reprefentative is now an Effcntial part of it, and
no man is a member of it, that is not a member of the Popes
body, and fub je<9: to him. So that even the Antipdes and the poor
Abaffwns that know not whether the Pope be fifh or flefh, or
never heard of fucha name or thing, muft all be unchriOened,
unchurched and damned, if you be Judges. Yea and BelUrmine
tells us ( which indeed your Church Conftitution doth infer)
that all that are duly baptized, are interpretatively or implicitely
baptized into the Pope.

2. And as you have devifed a New Catholick Church : fo
you hereby caft off and difown all the Chriftians of the world
that be not of your party '.determining it as defide> that none of
them can be fa ved ; who yet had rather venture on your Curfe
and Cenfure, then into your Herefie and Scbifm.

3 . And hereby you fix your felves in this Schifm, and put us
(that unfeignedly long for peace ) out of all Hope of ever
having Peace with yourbecaufe you will hearken to it on no
terms, but that all men become fubje&s to your ufurping Re-
prefentative-C.hrift, which we dare as foon leap into the fire as
do. Do you know now where the Church or Body wss that you
forfook ? It was all over the world where ever there were any
Chriftians.

Were it not a great Schifm, thnk you, if a few Anabaptifta
fhould fay, We are the whole Church, and all others are Here-
t'tckj or Schifmatickj ? Or was it not a great Schifm of the
Donatifts to arrogate that title to themfelves, and unchurch fo
many others? And what Church did they forfake e AHghftinc
tells them over and over what the Catholick Church was that
they withdrew from ? even all true Chriftiani. difperfed over

K k 3 she-

254 ^K*yf or Catbolicks;

the earth : Or that Church which begun at Hierufalem, and
thence diffufed it feif through the world. But he never blames
them for feparating from the Univerfal Roman Head or Vicar :
but from the Church of R<me,zs a confpicuous combination of
particular Churches. Op tatus and he do blame them for with-
drawing, asalfo from other Churchci.

What if John of Conftantinople in profecution of his title
of Univerfal Patriarch, had concluded as you, that none in the
world are Chrifls members but his members, nor of the Church,
but his fub je&s, had not this been a notorious fchifm ? Tell us
then what Church he had forfaken, and anfwer your felf.

But your laft Caution in a pare nthefis, doth condemn your
felves. What I Muft that Church that'* true be vifible from
Chrifts time ? then as Constantinople, nor moft other were never
true Churches ( which is falfe) fo Rome it felf was never a
true Church (which is falfe alfo ) Did you think that there
was a Church at Rome in Chrifts time ? Sure you are not fo ig-
norant. By this Rule there (hould be no true Church, but that
at ferufalem, and thofe in Jndta.

Butfuppofe you had faid [ftnce the Apoflles time ] This alfo
bad excluded moft Churches on earth. But if you mean the
• Univerfal Church, we grant you eafily, that it hath been vifible
ever fince Chrifts time : but not alway in one place or Country.
Is not the greater pare of Chriftians in the world, whom you
fcbifmatically unchurch , a vifible company ? Doubtleff you
know they are. Yea the Abajfmes and many Churches that
being out of the Roman Empire, did never fo much as fubmit to
your Primacy of Order, nor bad you ever any thing to do with
rhem ( more then to own them as Chriftians ) yet now are con-
demned by your Arrogancy, becaufe they will not begin in the
end of the world, to enter into a new Church, which they nor
their fore-fathers had ever any depend ance on. Ic was a fhrewd
anfwer of an old woman, that the Emperor of HabaJJia*s\Ao-
ther gave to Gonzaluj Rodericks the Jefuite, preffing her to be
fub jed to the Pope as the Vicar of Chrifr, or elfe (he could
not be fubje& to Chrift [ Neq*e ego, inqttit ilia, neqne met fantt*
Petro obedientiam negamus : in eadem nnnc [ttmus fide, in qua ftti-
mus ab initio : ea fi reft* non erat, cur per tot at ate s ac [tenia nemo
rtpertus eft, qui no: errr antes commonertnt] i.e. We are in the

fame

A i\ey for Qatbolicks. i j <

fame Belief as we were from the beginning : If ic were not
right , why did roman in fomany ages warn us of our er-
ror till now ? ] Mark here a double Argument couchc againft
the Pope, One from Tradition, even Apoftolical Tradition ,
C for Godignus himfelf faith, that no man doubts but Ethi-
opia received the faith from the beginning f even from the
the Eunuch and St. Aiathew. ) The other is , that fure that
Pope that cannot in fo many ages look after his flock, no notfo
much as to fend one man to tell them that they erred till about
one thoufand five hundred years after Chrift, was never intend-
ed by Chrift to be the Univerfal Governour of the world.
What ! will Chrift fetany on an Impofiiblc work ? Or make
it fo ncceftary to people to obey one that they never fo much as
hear from? But what faid the Jefuite to the old woman ! Why
he told her [" Non potuiffe Romanum Pintificemrfui totius fhrifti
Eccleftapaflor cftjrateritis retro annis, Dott ores in Abaffiam mit~
tere t eh qmd Aiahumetani omnia circumdarent y nee ullum ad
ipfos additum rtlinquerant. Nunc vero aperta jam Maritima
ad sSEthiopiamvia, id praftare quod nequivit prius~] thatis 7
{_ The Pope of Rome who is the Paftor of the whole Church of
Chrift, was not able in the years paft to fend Dodors into Ha-
b*jfia t becaufethe Mahomitanscompiffedall, and left not any
paffageto them. But now the feas are open, he can do that
which he could not before] Liter. Gonial. Rodtr. in (Jodign.
de Rib. Abafs. lib. 2. cap. 18. pag. 324. A fair anfwer,
As if Chrift had fet either thePope,or the AbaJJines an impof-
fible task : and appointed a Governour that for fo many hun-
dred yean could not govern : or the people muft be fo many
hundred years no Chriftians , though they believed in Chrift,till
the Pope could fend to them ? And how fhould thefe and all fuch
Countries fend Biftiops to a General Council?

As your own Canus Loc. Theol. faith of the Jcfuites ,
fofay I of your New Church [ Vocati eftit ad ftcietatem fe-
fu Chrifti , qua fine dubio fociet*j cum Chnfti Ecclcfia fit,
qui titulum ftbi ilium Arrogant^ hi videant , an Hareticqrttm
more penes fe Ecclejiam exijicre mediant i>r. i. e. Ton are
called to the focittj of fefus Chri/ifn^icb focietj being »«•
dottbtedly the Church of Chrift, let xkem fee to it, that arro-
gate this title to th;mfelves y whether tbrj do not imitate hcrctickj

x j6 A I\eyfor Qatholkks-

by a Lying affirmation that the Church is only with them. lib. 4.C.2.
fol. ( mihi) 116.

But we do not hence conclude that all tbat have lived and dyed
in^'our profeflion,have been no members of the Church, becaufe
that yonr Church is guilty of Herefie , and notorioufly of
Schifm. For we know that millions that live among you confenc
not to your ufurpations ; Nay do not fo much as underftand
your errors thereabout. And fome hold them but Noci#nallyas
uneffr&ual Opinions*. And every one is not a Heretickthat
holdeth a point that is judged Heretical, and which is Herefie
in another that holdeth it in another fort. And there are errors
called Herefies by moft,which are not deftru&ive to the EfTenti-
alsof Chriftianity, but only to fome Integral part. And there
is a fchifm that doth not unchurch men, as well as a fchifm that
doth ( of which, this is no place to treat.,) But ad hominem, me
thinks your own writers put you hard to it, who conclude ( as
Bellarmine and many more do, though Alphonfus a, Cajlro and
others be againft it ) that Hereticks and Schifmatieks are no
members of the Church. And Melch. Cams ( Loc. Thiol, lib.
4. cap. 2. fol. 1 lj. ) faith that [ that Heretic kj are no farts of
the Church, is the common cone I ft/ten of all Divines , not only ofthofe
that have written of late , but of them alfo that by their Antiquity
are eftecmedthemoft Noble j This is attijled by Cyprian, Au-
guftine, Gregory, the two Councils of Lateran and Florence :
Rightly therefore did Pope Nicolas define that the Church is a colle-
ction of Catholickj.~] If this be true, it is an Article of faith ••
And then Alphonfus a Cajf. and all of his mind are Hereticks and
loft men. And I pray you note what a cafe you are in. Two Ap-
proved General Councils have determined that a Heret ick is no
itiemberofthe Church.- But multitudes of your own writers,
and Pope «s4drian,&nd many more of your Popes have judged
that a Pope may be a Heretick .• and cbnfequently no mem-
ber of the Church. And confequently judge whats become of
your Church , when an Eflential part Of it is no part of the
Church.

Your common fliifc ( which Canm ibid, and others fly to)
isjthat He muft be a judged Heretic^ before he is difmembred. But
1 . Sure tbat is but for manifeftation to men/or before God he is
the fame, if men never judge him. 2 . Where the cafe is notori-
ous.

A f\ey for Catholicks . 257

©us,the orTendor is ipfojure cut off. 3. Then it is in the Popes
Power co let whole millions of Hereticks to be dill parts of the
Church. And fothe world (hall be Chriftians or no Chriftians as
he pleafe;aad why may he nor let Turks and Infidels on the fame
grounds be parts of the Church i 1 For he may forbareco judge
them,if that will ferve.4.Thenali the Chriftians in the world chat
the Pope hath not yet judged and caft out , are members of the
Church: And then millions and millions are of the Church that
never were fubje&s of the Pope. If you fay , It is enough
that there is a General condemnation of all thac are guilty as
chey are : I anfwer,then itis enough co cut offa Pope,thac there
was a General condemnation againft fuch as he.

5 . But if all this fatisfie you not , yet I told you before ,
tbac two or three Councils and three Popes did all judge Pope
Honortm guilty of Herefie ("and confequendy both Popes and
General Councils have judged that a Pope may be an Heret ck )
therefore you have been judged Heretical in your Head, which is
an eflfencial part of yonr Church.

And thus I have fhewed you what is the fchifm of the Church
of Rome , which being buc a part , hath attemprcd to cut off
all the reft , and fo hath made a new pretended Catholick
Church : Asa pari of the Old Church which confiftcrh of all
Chriftians united in Chrift, we confefs all thofe of you, fitll co
beapart,chac deftroynotthisChriftianity.-Bucasyou are new
gathered to a Chrift.Reprefentative.or Vicar General, we deny
you to be any Church of Chrift. If you be Church members or
laved.it muft be as Chriftians •, but never as Papift?. For a Papift
may be a Chriftian,but not as a Papift.

And if yet you cannot fee the Church that you feparate from,
open your eyes and look into much of Europe , and all over
Afia aimoft where are any Chriftians : look into vstrwrnia,
Palefline , €gjpt , Ethiopia, and many other Countries, and you
(hall find that you are but a fmaller part of the Church. If you
will not believe what I have before proved of this , hear what
your own fay. Anton. MarinArins in the Council of Tre%t com-
plainech [that the Church is /but up in the Corner s of Europe ,
And jet Domiftick^tncmits trifef hat waft e this portion/but up in
a comrr.~^

Sonnius Bifbop of Antwerp ( in Democrat. Relig. Chrift Un.

L 1 lib.

258 A t^ey for Qatholtch.

lib. 2. TraU. 5 • c. 3 . J faith [ / pray you what room hath the Ca-
tholick Church now in the hab. table world } fcarce three elnes long
incompariftnof that vafinefs which the Satanical Church do:h

poffefs. ]

it yec ) ou boaft that you have the fame feat that formerly you
had; I anfwer fohave the Bifliops of Conflantir.ople, Alexandria,
and others whom you condemn : And we fay as Gregory Na-
zianz..O rat.de laud. Ath ana jit £ It is afucceffton ofG»dlinefs that
it properly to be efieemed A fucceffton : For he that profejfeth the
fame ddlrine of faith , it alfo partaker of the fame throne ; But
he that embraceth the contrary belief* ought to be judged an adver-
faryjhough he be in the throne. This indeed hath the name of fuc-
cejfton ; but the other hath the Thing itfelf,and the Truth J And
henexcaddethfuch words as utterly break your fucceflion in
pieces : faying [For he that breaketh in by force ( as abundance
ofPopes did) isnot tebeefteemed afucceffor} but rather he that
fufftreih force : nor he that breaketh the Laws: but he that is cho-
fen in manner agreeable to the Laws : nor he that holdeth contrary
tenets ; but he that is endued with the fame faith : Vnlefs any
man will call him a " ucceffor , as we fay a. ficknefs fucceedeth
health ; or darknefs fucecedeth light , and a florm fucceeds a
calm, {or madnefs or difiratlion) fucceedeth prudence] Thus Na-
zianz. pag. 377.

We conclude therefore with one of your own (Lyra Glof.
in Math. 16. ) Q Becaufe many Trinces and chief Priefis ( or
Popes ) and other inferiors , have been found to Apoftatize.the
Church conftfieth in thsfe perfons in whom is the true knowledge
and confrffion of Faith and Verity 3 And fo much to this empty
Manuicnpt.

Chap. XXXVI.

Deiett.z*]. A Nothcr of their Deceits is this ; To charge W
a /I with introducing New Articles of faith or
points of Religion , becaufe we contradict the New Articles Khich
they introduce ; and then they require us to prove our dottrines which,
are but the Negatives of theirs.

We receive no Dodrines of faith or worfhip but what was

delivered

ji Key for Qatholicks. 2-9

delivered by th.: Apcftles to the Church; Thefe men bring io.
abundance of New ones, and fay without proof, chat they re-
ceived them from the A potties. And becaufe we refufe to re-
ceive their Novelties, they call our Rejections of them [_ the
D.Et tno of wr Religion ■, ] and feign us to be the Innovators.
And by this device, it is in the Power of any Herenck to fo:cQ
the Church to take up fuch as thefe men call New points of
faith, IfaPapift (hall fay, that betides the Lords prayer Chnft
give his Difciple* another Form, or two,or three,or many j or
that he gave L hem ten New Commandments nor mentioned in
the B:ble , or that he of: defcerded after his Afcenhon and con-
verfed with them,or that there are many more worlds of men
bjfides this earth •, or that Chrift initituted twenty Sacraments ,
how fhould wc deal with thefe men, but hy denying their fi&ions
as finfull Novelty, and rejecting them as corrupt additions to the
Faith? And were this any Novelty in us ? And (hould they bid
us prove in the exprefs words of Scripture or antiquity , our
Negative Proportions, [that Chrift gave but one form of pray.
er,that he did not ofc defcend,that he gave no mo r e Dccilogues,
Sacraments, &c. ] Is it not a fufficient proof of any of thefe,
that they are not written; and that no Tradition of them from
the Apciftlesis proved; and that they that hold t'e Affirmative,
and introduce the Novelty , mud prove, and not we ? Our
Articles of faith are the fame., and not increafed, nr>r any
new ones added : But the Papilts come in with a new faith as
large as all the Novelties in the Decretals and the Councils,and
thefe innovations of theirs we reject Now our Rejections do
not increafe the Articles of our faith, no more then my beating
a dog out of my houfe, or keeping out an enemy, orfweeping
outthefilth,doth enlarge my boufe,or increafe my family They
do not take all the Anathema and Rejections in, their own
Councils, to be Canons or Articles of faith.

For example, The Pope hath made it an Article of fai-th,
that no Scripture u to be interpreted I'm according to the unani-
memconfent of the Fathers. Th:s werejeft, and make it no Ar-
ticle of our faith , but an erroneous Novelty. Do we hereby
make a new Article ? becaufe we reject a new one of theirs,
(yea a part of the Oith of their Church made by Pope P*-
&i after the Council of Trent ) 1 If this be an Article , prove it

LI z If

1 6 o A I\ey for Catholicks.

if you can. 2. If ic be a Truth, and no Novelty, I pray yoa
tell us which be Fathers, and which not ? and help us to know
certainly when we have all, or the unanimous Confent. And
then tell us whether every man is noi forfworn with you that in-
terprets any text ofScripturc before he have read all the Fathers,
or any text which fix of them never expounded ; or any text
which they do not unanimoufly agree on? And \ et(t hough it be
not our neceffary r?.sk ) we can eafily prove to you, that this is a
New Article of your devifing. i. Becaufe elfe no manmuft
expound any Scriprure at ail before thefe Fathers were born.
For how could the Church before them have their unanimous
confent ? And 2. Becaufe that otherwife thefe Fathers themfelvei
wanted an Arricle of faith , unlefs it was an Article to thero,
that they mull expound no Scripture but by their own Con-
lent. 3. Becaufe thefe Fathers do few of them expound a!l,or
balf,or the twentieth part of the Scripture. 4. Becaufe they
took liberty to difagree among themfelves,and therefore do not
unanimoufly confent in abundance of particular texts. 5. Be-
caufe they tell us that they are fallible, and bid us not take it
on their truft. 6. Becaufe the Apoftles have left us no fuch rule
or precept , but much to the contrary. 7. Your own Doctors
(for all their OatbJ do commonly charge the Fathers with
error and mifexpounding Scripture, as I (hewed before , Canm
and many others charge Cajetan (a Cardinal and pillar in your
Church ) with making it his pra&ife to differ from the Fathers,
and choofing expofitions purpofely for the Novelty ; fro more
fuo, as his cuflom : And when be hath highly extolled Cajetan *
( I oc. Theol lib.j.pag. 223. J he adds,that [jet his doBrine rtas
Affiled with a Leprofte of errors \bj an affetlion and luft of Curi-
ojitj , or confidence on his mt, expounding Scripture as he lift,
happily indeed for the moft partjbut infome few places more acute-
ly then happily , becaufe he regarded not antient Tradition , and
yeas not verft in the reading, of the Fathers , and would not learn
from them the Myfteries of thefealed book ] And in another place
he blames him,that he alway followed the Hebrew and Greek
text . And many other Papifts by him and others are blamed
for the fame faults : Andradiut, and more of the later plead for
it. And yet thefe men are counted members of your Church,tbat
go againft an Article of your new faith and Oath.
^ 5 So

A I\ey for Qatholicks. 1 6 1

So Tranfubftantiation is one of your New Articles in that
Oath. Do we make a New one now if we rejed it .' Or need
we be put to prove the Negative ? And yet we can eafily do it :
And Edm. Albertinus ( among many others ) hath done it
unanswerably.

Another of your Articles is, that [ it belongeth to pur Holy
Mother the Church to judge of the true fence of Scripture ] And
you mean the Roman Church; and that they mult judge of ic
for all the Chriftian world. Prove this to be the Antienc doctrine
if youcan. Ifwercjed this Novelty, are wc Innovators? or
need we prove the Negative? And yet we can do ic, and have
oft done it at large. Did Athanafius^Bafil, Nazian^.n,Njffen %
Augufiine y Hicrom,Chryfoftome t Epiphanius^ and the reft of the
Fathers, lend to Rome for the fence of the Scriptures which they
expound, or did they procure the Popes Approbation before
any of them publiflied their Commentaries ? You know fure
that they did not.

The like may befaid of all the reft of your New Articles, and
Pra&ifes: We ftand our ground. Some of your Novelties we
rejed as trifles, fome as fma Her errors, and fome as greater:
but ftill we keep to our antient faith, ofwhichthe Scripture iia
full and fufficient Rule ( as Vincentius Lirinenf. uin fufra )
though we arc glad of all helps to underftand it, we fay withTVr-
tulliandecame Chrifli, cap. 6. Nihil deeoconftat, quia Scriptura

ncn txhibet. Non probant, qui* non Script urn efi His qui

infuyr argument ant Hr ms reftftemus.

Ch a p. XXXVII.

D:tt&. 28. A Nother of their Deceits is this : They make
JLJL advantage of our charitable Judgement of 'them ,
andofthiir uncharitable judgement of us and all other Chnjliant %
to affright and entice people to their feci. They f-vy that rre can'
nor befaved , nor an) that are not of the Romm Church : But we
fay that a Papifl may befaved'- They fay that rue want abundanee
of the Articles of faith that are of neceflity to falvacion : Wc
fay that the Papifts hold all that is neceffary to ;V;vation .* Lu-
ther faith th:t the Kernel of true faith is yet in the Church of

LI 3; Rom?;

2 6i A Kjy for Catbolicks-

Rome • therefore fay they, Let Protejiants take the (hell. And
hence'they make the fimple people believe, that even according
to our own Confefiions, their Church and way isfafrrthen

our*.

Ihiveanfwered this formerly in ray [Safe Religion, - ] but
yet (hall here once more (hew you the nakednefsof this De-
ceit.

i. The Papifts denying the faith and falvation of all other
. Chriltians, doth no whit invalidate our faith, nor (hake our fal-
vation. Our Religion doth not ceafe to be true, when ever
a peevifh adverfary will deny it, or accufe it. Men are in never
the more danger of damnation, hecau'e a Papift or any ether
partial Se&ary will tell them that they fhali be damned. We
believe not that the Pope hath fo far the Power of the Keyes of
Heaven, as ihat he can keep out whom he pleafe. We have a
promife of falvation from Chrift , and then we can bear the
threatning of a Pope. When Bellarmine judgeth Pope Sixtttt
damned himfelf, its ftrange that he (hould have a power before
todifpofeof Heaven for others, and (hut out whom he pieaied,
that mult be (hut out himfelf. TheNovatians, Donatifts, Ana-
baptifts,or any fuch Seft,that held the fubftance of theChrifti-
an faith, might have pleaded this Argument as well as the P&~
.pifts : for they alfo have the courage to pafs the femence of dam-
nation upon others, if that will ferve turn; and we have the
Charity to fay, that fome of them may be faved.

2. If by the Papifts own confefiion, Charity be the life of all
the graces or holy qualities of the foul, and that which above
ail others proveth a man to be Juftified, and in a Rate of falvati-
on, then judge by this Argument of their own, whether our
churitablenefs, or their uncharitablenefs be the better fign : and
whether it be fafer to joyn with the charitable or the uncharita-
ble ? yea with them that are fo notorioufly uncharitable, as to
condemn the far greateft part of the Church of Cbri/t, raeerly
becaufe they are not Papilts.

j. When we fay that a Papift may be faved, it is with all thefe
Hpitation*. i. We fay that a Papift as a Chriftian may be faved,
but not as a Papift. As a man that hath the Plague may Live;
but not by the Plague. %. We fay that Popery is a great enemy
end binderance to mens falvation; and therefore that thofe

among

A I\ey for Catholicks . 263

among them that are faved, muft be faved [rem Popery, and not
by it. 3. We fay, that therefore filvation is a rarer thing among
the Papifts, then among the Reformed Catholicks : where it is
moft difficult, it is like to be moft rare: many more of the Or-
thodox are like to be faved then of the Papiils. 4. And we fay,
that where Popery prevaikth againft Chriltianity, and fo much
mafterethche heart and life, that the Chriftian dodtrine is not
Practically received, there is no falvation to be had for fuch
without Converfion.Thus is it that we fay a Papift may be faved,
And for mv part, I will not be the more uncharitable to them,
lor fear of giving them advantage. I know H attains hath
written a Book to prove them no Christians, and Ptrktns huh
written another to prove, that a Pap ft cannot go beyond a Re-
probate : and I mult needs fay fo too, of all thofe in whom Po-
pery is predominant pradically, and overcometh Chriltianicy.
But yet I doubt not, but God hath thoufands among them that
(h.ill be favca : partly or the common people chat are forced to
forbear conrradicling rhe Priefts ; and that underftand nor, or
receive nut all the mylleries of their deceit : and partly among
the Fryars and Jefuites, where fome of them take in the vemm
but fpecuiatively ; or not predominantly and practically give
theraielves to Mortification and an holy Life : though I have
known none fuch, yet when I read the writings of Gerfon^Kem"
pis, TloAultrus , Ferut, Burbanfon, Bcncdiflus Anglus % the Life
of Mounfieur de Rent], and fuch others ( though I fee in fome
much of error, and meer aflfe&ation, yet ) I am eafily perfwa-
ded to believe, that rhey had the fpirit of God, and that there
are many more fuch among them. But I fhould be forry if Ho-
hnefs were not much more common among us, and freer from
the m:xtu:c ; of err< r md afFe&atiofr.

4- And fc ■■!■ our faying that thej have the Ketml, and fo much
as is aeajfarj to falvaticn^ it is true-, but it is the fame Kcrntl
thac we hold : and we hive it undefiled and unpoyfoned, and
the Papifts mix it with the venom of their Errors. He thac hath
all things in his meat and dri^k that I have in mine, may yec make
it worfethen mine,if he =vill putdungor poyfon in it. When
yoa have all things nealTiey in a precious Anrido'e or other
Meiicine, you may foon marra!!, by puttingin more then all,
as tbePapiUsdo.

The

164 ^K^yf or Catholkks*

The plain truth is, chc Papifts and Reformed Catholicks are
both Chriftians, andChrithanity is enough to fave them that
roar it no:, but keep it pradically and predominantly :even as
a man that takes poyfon, and he that taketh none, are both of
them men : and he that takes the poyfon may be faid to have all
the fame parts and members as the o:her , and yet not be fo likely
to live, as he that lets it alone ; And I cannot fay but many that
take it may recover .- and if you ask me which be they ? I fay,
All thofe that timely caft it up again, or elfe whofe ftrmgth of Na-
ture prevaileth againfl it, andkeepeth it from maflering the Heart
or vital Powers, /hall be recovered and live : but thole in whom
the poyfon prevaileth and is predominant, (hall die. So all thofe
Papifts that fo receive the Errors of Popery, as either to caft
them up again; or that they are not predominant to the fub-
duingof the power of Chriftian Faith and Holinefs, (by keep-
ing them from being fincere, and pra&ical, and predominant )
thefe (hall be faved, but not the reft.

Now if upon thefe grounds, any man (hall think that Popery
is the fafer way , becaufe we fay, that they have all that is necef-
fary to falvation ( obje&ively in their Creed ) and that a Pa-
pift may be faved ^ upon the fame terms that man may be per-
f waded that it is fafeft taking poyfon, becaufe that he hath all
the parts of a man that takes it, and pofflbly nature may pre-
vail, and he may live. But yet I (hall choofe to let it alone.

5 . The fame Papifts that fay,that a Protcftant cannot be faved,
do yet maintain that an Infidel may be faved, or one that be-
lieveth not the very Articles of the Chriftian faith. You will
think this ftrange. But I will a little infift on the proof of ir,
to thefe ufes. 1. That you may fee, that their cenfures proceed
from meer defign or partiality. 2. That you may fee , that
they make believing in the Pope to be more neceflary then be-
lieving in Chrift, or in the Holy Ghoft. 3. That you may fee,
how holy their Church is that admitteth of Infidels. 4. That
you may fee, on how fair grounds they deny, that we may be
one Catholick Church with the Fathers,(7ra^, Egyptians^ Abaf-
ftnes y Armenians, Waldenfis, &c. becaufe of fome differences ;
when yet they themfelves can be one Church with Infidels, or
foch as deny the Articles of the Creed, or at ieaft believe them
not. 5. And that you may fee, how well their Religion hangs

together,

A K^y for Catkolicks. 265

together, and aifo how well they are agreed among themfelves,
even about the efTentials of Chriftianity it felf, whether chey be
of Necefiky to falvation or nor.

I before cited the words of Albertims the Jefuite. I (hill
now give you many more, and more fully, which Franf. a Sun^la
Clara hath gathered to my hands in his Dens, Natura, gratia,
Prsblem.i$.& l6.pag.109 &c.

And 1. pag. 1 10. he tells us himfelf that [the Doflors com-
mon!} teach, that a juft and probable ignorance ought to excufe :
and that it is probable, when one hath a probable foundation (or
ground) as a Country -man, when he believes that a thing is Uw-
Jull, drawn by the Teflimonj of his Parifh Prieft or Parents'. 9r
when a man feeing reafons that are probable on both fides, doth
choofe thofe which feem to him the more probable, which yet indeed
are againjl the truth, to which he is etherwife well affetled : in this\
cafe he err eth without fault , though he err againjl the truth, and
fo labour of the contrary ignorance ] [ Hither tj it to be reduced,
when the Articles of Faith are rot propounded in a due manner,
as by frivolous reafons, or by impious men: for then to believe ,
were an act of imprudence, faith Aquin.2.2.q. i. ar.4. ]

So that if the truth of Scrip:ure be fo propounded as to
feemmoft improbable, it is no fin to disbelieve it .-and if fuch
areexcufed,asby a Parent or Parifti-Prieft are feduccd, and
that have not a due propofal of the Truth, then it mult follow,
that the Heathens and Infidel* are innocent , that never had
Chrift propofed any way to them, and by their Parents have
been taught Mahometanifm, or Paganifm. But what if I can
prove, that even the want of a due propofalisa punifhmenc
for their fin? and that they ought themfelves to feek after the
truth ? and that it is long of their own fins that necefifiry
truths do feem imp r obablcto them ? will fin excufe fin ?

And pag. 1 1 1. l:e telleth us, ( That as to the Ignorance of
things neceffary as means ( to falvation ) the D.tlors differ - %
for Soto 4.2.5. q. J • & I, denatur. & grat.c. 12. And V<?ga Id.
c. 20. fup. Trid. will have no more cxplicite faith required now
in the Law of Grace, then in the Law of Nature. Tea Vega Leo
citato, and Gab. 2. d 21. (]u. 2. art. 3 . & 3 . d.Jll ;. tjtt, 2. thinly
that in the Law of Nature, and in cafes in the Law of Grace, a
mammy be favsdwith cnlj 7{atural Knowledge , and that the

M m habit

i66 A £\ey for Catholicks.

— — i — , — , . . —

habit of faith u not required. And Horantiu* (being of the contrary
opinion ) faith , that thej are men of great name that are agaxnft
him, whofe gravity and great and painfull (Indies moved him, not to
condemn them of hcre/ie, in a doubtful I m.itter y not jet judged"^
(O happy Rome that hath a judge chat can put an end co all
their concrovcrfies ! And yet cannot determine whether it be
NecefTtry to falvation to be a Chriftian ! )

[_ Yea ( faith S. Clara) Alvarez de Auxil. dijp. $6. with
•thers^ feems to hold that to fuftificationu nst required the £#oW-
ledge of afupernatnral object at all. Others fay that both to Grace
and to Glory an explicite faith in Chrifi is necejfary, as Bonavenc.
3 . d. 2 5 . and others. Others fay that to falvation at lea ft an ex*
plicite faith in the Gefpel , or Chrifi is required, though not to
Grace or J unification. And this U the commoner in the Schools, as
Herera declareth^ andfolloweth it. ]

And for Scotns S. Clara faith [ I take him to be of that opinion
that is not necejfary as a Alt an s to Grace or Glory to have an expli'
cite Belief of Chrift or the Gofpel.(ui 4.d.3 .<J-4.) he feems at large
to prove. ]

Pag. 113. he addi £ what is clearer , then that at this day, the
Gsfpellbixdeth not, where it is not authentically preached j that is,
that at this day men may be faved without an explicite belief of
Chrifi : for tn that fence fpeaks the Dotlor concerning t he Jews*
tsini vrrt/j what ever my illnftrions Afafter hold,w>th his Learn'
ed M after Herera , I think, that this was the Opinion of the Do-
tlor fScotUS,J andthc ctmmonone , Vchichalfo v ega, a faith*
ful Scotifi followeth ; and Faber 4. d. 3- Pecigianis 3. d. 25,
q. 1. and of the Thomifts Bannes, 22. q. 2. a. 8. Cano, and
others. ]

And he gathers it to be the mind of the Council of Trent $tf.
6. cap. 4. and adds pag. 113. [ Its effectually proved by the Do-
ctor , frem John 1 5. If I had not come andfpokf to them, they had
not had fin : 1 know the Dotlors of the contrary opinion anfwer,that
fuch are not cendemned for the fin of Infidelty precifely^ but for
other ftns that hinder the illumination and fpecial help of God. But
verily the Djtlor there argueth, that the Jews might by circumcifton
be clean fed from Original fin t and faved without the Gofpeli and
accordingly he may argue as to all others, to whom the Gofpel is
xot authentically promulgate: ElfekU reafon would not hold. And

om-

A i\ey for Catbolkks . 2 67

our mo ft 'grave Corduba !.2.qu. Theo!. q. 5. fub^ribet to this

opinion , faying • ■ [we the promulgation of the Gsfpel, an

Exp'icite Belief of (fhrifl is mcejfary • except with the twine bly
ignorant, to whom an implicite fuffceth to the lift of grace, but whe-
ther it fuffice to the life of gl»ry, is a probleme \ but it is more pro-
bable that here alfo an implicite faff: eth ]

Pa?e 114. he add^h theconienc of Medina re reUa in Be-
urn fide, lib. or. cap. nit. and, of Bradwardine fol. 62. that an
Implicite belief of Chrifl is fuff^ient tofalvaticn.

And pag. 1 15. he laich that this is the way to the end dtbates
of them that th!nl^ the Articleofthe Trinity, of Chrifl, of the in-
carnation, &CC. are neceffary to falvation, though not to Juftifca-
tion 1 and anfwering them, he faith that [_fuch are not formal')
-without the Church. | You fee then formal' j Infidels are in their
Church and may befaved, in his opinion.

And p.<g. 1 1 6. af.cr a blow at Vellofillus heciteth alfo Vicloria '
Relet! ■ 4 de Indif. & Richard.de Med. Villa, 1.1%. art. 3 . 90. 1 .
and others for this opinion: And cells you what his implicite
faith is [ to beleve as the Church btlieveth. ]

And page 118. heanfwerech from Scotus the Queftion,#^-
therfuch perfons may hold the contrary error to the truth that they
are ignorant of ': and faith, No, (out of Scotus : ) while it is
preached but in fome one place, till he krtow it to be believed as a
truth by the Church , and then he muft firmly adhere to it. Which
the charitable Fryar applieth to England as excufable for not be-
lieving fome of their Articles. And he cireth Pctigianis faying,
[] If a fimple old woman flail hear a falfe ofinion from a falfe
Prophet , ( as that thefubfl^nce of the breadremains with Chnflj
body in the Eucharifi ) and believe it : doth /he fin becaufe of this }
No : This were too hard and cr /tell to affirm. 3

Pag. 1 io.heciteth /f^/^andagreeth with him,f thatfnehas
have no knowledge of thefe things to ftir them up, are not bound fo
much as to feeh^information. ~]

Andp,*£. 120. he cites Vega lib. 6. cap. 18. fsyingthat as
£ Ignorance purse negationis about many Articles of faith, may
be without fault : fo there is the fame reafon of Ignorance pra-
"vae difpofitionis.]] Which he maintains agamft Cjerfon and Hupo.
And S. Clara adds of his own [ To ffeak^ my fenfe freely", I
think^that the common people committing the mfe Ives to the injiru-

Mm 2 £lion

2 68 A f\ey for Catbolkks .

Bion of the 7aflor/ % trufiing their knowledge and goodnefs, if they
be deceived , ' it Jhall be accounted Invincible Ignorance, or pro-
bable at leafi : So Herera : which excufeth from fault. Tea
fome DoBorsgive fe much to the Inftrutlisn of Dotlors, on whom
the care of the flocle^ Ijeth , that if they teach hie & nunc that
God would be hated, that a rude Parifhoner is bound to believe
them* 3

And io f age 121. concludeth that he hopeth many of us are
faved.

Page 122. he citeth the concent ofAzorius,To. i« /. 8. Jaft.c.
6. and Corduba again.

And fag. 1 2 3 .faith [_It feemeth to be the common Opinion of the
Schools and Dotlors at this day, that the Laity erring with their
Teachers or Paftors, a> e altogether excufed from alt fault : yea
by erring thus many wayes materially, the j merit , for the all of
Cbriftian Obedience, which they oWe their teachers, as Valentia
faith, Tom. 3. difp. i. q. 2. pag. 5. and others, with Angles,
Vafquez, &c.

Pag. 124,125. Piker Cajetan,hcchts Zanchez,teacbing that
thofe that are brought up among Heretickj are not bound presently
to believe, And yet are not to be accounted Heretickj , till they refufe

Belief fuffcie fitly propounded to them ~\ And he cites Alph.

a C a ft ro <, ar, d Simancbas, Aragon, and Tannerus, and Faber for
the lame.

And pag. 126. he cites Eman: Sa, affirming that even among
Catholickj many are excufed from the explicite knowledge of the
Trinity and Incarnation , fpeciallj if there want a Teacher *• For
what ( faith he ) Jhall we fay that an infinite number ofChrifli-
ans ,otherwife good people, per'tfh, that fcarce know any thing aright
cfthe Mjflerie of the Trinity and Incarnation ; Tea judge perverf.
Ip( or falfly ) of them, ifyouaskjhem . ? ] And cites Rozella and
Medina of the lame mind. Laftly gives alfo the judgement of
Gr. Valentia fully, for hit opinion, Analyf. fid. lib. 2. cap. 3.
lit. D.

In the fixteenth Prob!eme/>4g* 1 27. he puts another Queftion,
"Whether the Law of Nature and Decalogue may be unknown with-
out fault ? And faith that though Alex. Ala/ay, No, yet Q It is
the more common and received Opinion , ( citing Adrian, Cor-
dub a J Herera , & alios communiter •), tbatjherc maybe fitch-

invincible

A I\ey for Catholkks* 1 69

nvincibl t ignorance in re(ptc~t of the Lav* of Nature and the
Decalogue, jf

Andnote for the underftanding of all this,that th /s which they
call an Implicite faith in Chrift, is m atlttal faith in Chrift at all,
He that only believes as the Church believes ,and knows not that
the Church believes in Chrift, in the Refurre&ion of Chrift, &c
hath noa&ual belief in Chrift or the Refurredion at all. Ignoti
nulla fides: If I believe that one ofyouistrue of bis word, it
doth not follow that 1 a&ually believe the particular proporti-
ons which I never heard. This which they call an implicate Belief,
is nothing but the explicitc a&ual belief of the Formal Ob jedt of
Faith, Divine or Humane , as that God is True , or the
Church True and infallible; but it is no belief at all of the par-
ticular material ob/ed.

And note that every one in the world that believeth that there
is a God , muftneeds believe that he is no Lyar ; and fo hath in
God an Implicite belief. Now if this will fave men, without a
particular belief in Chrift, then Chriftianity is not necelTary :
Every Turk, and Jew, and Infidel that beltevethinGod, may
then be faid to have an Implicite faith in Chrift , in the Popifh
language ; becaufe he believeth all that God revealeth to be
true •, But if an Implicite faith in God will notferve, how
fhould an implicite faith in th; Church fervej unlefs the Church,
that is the Pope,be better then God.

Sec here, whether they make any more of the Chriflian faith
thenameerfhooinghorn, to draw and keep men to their fide.
By a General Council and the Pope it is determined that no man
canbefaved out of their Church; as headed by the Pope: To
believe in the Pope is of Nccefiuv to Salvation j but to believe
in Chrift.in his Jnc*rnation,Death,Refurre&ion, is not fo. An
Implicite faith in the Pope or Church , yea or erring Doctors
may fave, and men may merit by following them in error • buft
an Implicite faith in God himfelf will not fave, if we believe not
in the Pope. So that if we were Infidels we might be faved , fo
we wereofthe Church of i?*>»*, and believed in the Pope: but
the Holieft Chriftian that believeth cxplicitely inGod,and all the
Articles of the faith>cannot be faved,if he believe not in thePepr,
Do you think they believe thefe Doctrines themfelvcs ? or rather
frame them to the building of their Kingdom f'

Mm 3 And

27 o A K^y for CatholickS'

And what a wonder is it chat Learned Do&ors fee not
their own contradi&ion ? they fuppofe a man to believe in
the Pope, or as the Church believeth, and yet not to believe
in Chut ! And is not the Church effentially a company of
Chriftians ^ the fpoufe , and body , and fchool , and King-
dom of Chnft? And is not the Pope eflcntially the pretended
Vicar of Chrift ? How then can they believe in Thrifts Vicar,
or Chrifts Schooler Kingdom,or follower*., before they believe
in Chrift hirofelf ?

And by all this you may perceive the Holinefs of the Ro-
man Church, and the nature of that Difcipline or Church Go-
vernment that all the world muft needs fubmic to,or be damned*
Even fuch as takes in Infidels and all,and layeth the Church as
common to the world,for as many as will but believe in the Pope
and Clergy.

You fee here alfo another myfterie opened r that a man may
have enough to JuftifieJiim , that yet will not fave him.* For
cnoftofthem are here faidtohold that a man may be juftified
without an expiicite faith io Chrift, or that the knowledge of
Chrift is not neceflary to his Juftification , but to his falvation it
is C Though the other half fay, that its neceflary to neither)
And if a man die in a Juftified State , muft he be condemn-
ed ? when Paul faith, Rem. 8. 30. jvhomhejuflified, them ht
alfo glorified.

You fee alfo here what their Baptifm doth , that can ex
cpere operate infallibly put away the (ins of all thefe Infidels,
and fo the Eucharift, &c. And yet they muft not be faved
for all that their fins are all done away. O what a Maze
is the Romifli Divinity / And you fee how well they are
agreed about thefe fundamentals , when half of them think
that an ABual belief in Chrift is necetfarj to falvation, and
not to fttftification ; and others that its necejfarj to both : and|a
great part that its necejfarj to neither. And you fee here the
benefit of having an Infallible Living judge of controverts, and
expounder of Scriptures : and how admirably he hath ended all
their differences.

And again I fay, If formally thefe Vnbtlievert arc in their
Catholick Church,they (hall give us leave to fay that the Greeks
and other Eaftern and Southern Chriftians are in the fame Ca-
tholick

A %ey for Qatkolicks. 27 r

tholick Church as we are , when we differ not (o much.

And when they have made the Non-belief of Artcksof the
faith confident with falvation, they will never while they breath
be able to confute him that on the fame grounds affirroeth the
contrary belief confident with falvation,in cafe of the fame wane
of teaching and fufficient means.

And by this time I hope you fee of how fmall moment the
Popifli Cenfures are , when they judge that a Protcfiant cannot
be fared.

Its true that S.flara here judgeth otherwife : but 1. Its faid
his Book was burnt or condemned at Rome for it. 2. He allow-
cth Infidels as much. 3. Andheprovethhirafelfa Heretickby it
at Rome j feeing a General Council and Pope have determined the j
contrary, even that it is neceflfary to falvation to be a fubjed of
ihePopeof/?ow<\

Chap. XXXVIH.

Detett. 29. A Nother of their Deceits, and I think the moft
JljL fuccefjfull of all the reft i% Their futing their
J) Mrines.and Government and JVor(b':p to theflefhly humours of the
ungodly ; bj which means the Grcateftand the Mofl are alwayes
Itke to be on their fide : When on the contrary our DoflrinCjDi-
fciplincand worfhip is all fo contrary to C3rnalintereft and con-
ceits, that we are ftill like to lofe the moft,if not the greateft, and
confequently to be a perfecuted people in the world. This is their
unanlwerable Argument ; By this means they captivate the Na-
tions to their Tyranny. TheMoft are every where almoft li*
centious,fenfual, worldly and unfan&ified" Wife men and ; od-
ly men are few in comparison of the reft of the world. And it is
the multitude commonly that hath the ftrength, and the Great
ones that have the wealth. So that I confefs I take it for a won-
der of mercy , that they are not Lords in every Coancrey, and
that the Reformed Catholicks benotufed every whereas they
be in Spain And Italy. For where they have but opportunity
to (hew themfelves , the Principles and PraSifes of the Papifo

art-

272 A Kgyfor Qatholicks.

arefuch.as will be molt likely to win the Rabble rout to them ,
and make them Mafters of the multitude, and of all except a
few believing Heavenly perfons: ( For the flock if little tbac
muft have the Kingdom. ) And then, when they have got the
multitude thus to follow them , and clubM the reft into prifons,
or burned them in the flames, they reckon of this as one of
the fureft Evidences that they are the Catholick Church, becaufc
forfooth thej are the greater number ( in the Countries where
they have advamagejand it is but a few whom they were able to
perfecute or burn as Hereticks that were againfl them. The very
Argument of the Jews againft Chrift and his Difciplcs.

The Reafons why they have not by this Policie won the Chri-
ftian world to their fide, are ( under God, the great Defender
of the innocent) thefe four ; i.Becaufe in the Eaftern and
Southern Churches they have not had opportunity to lay theic
fnarcs,as they have had here in the Weft .* And alfo thofe Chur-
ches have too many corruptions and negleds at home for the
gratifying of the worfer fort. 2. Becaufe God hath been pleaf-
edin fome places fo toblefs the endeavours ofthefmaller part,
ss to enable them againft the multitude to preferve fome liberty.
5 . Becaufe God hath fometime given Wife and Godly Princes to
the people, that will not be cheated with the Popular deceits.
.4. And principally becaufe that the Papal Tyranny is diredfy
contrary to Princes Rights, fo that its only thofe that areblind-
ed by ignorance, or ftrengthened by an extraordinary league
with Rome, or forced by the multitude of Popifh fubjeds and
neighbour^ that put their necks into the Romifh yoke. For
what by the Popes pretended Power in temporaI$,at leaft in ordi-
ne adfpiritualia y and what by his excommunicating Princes, and
his pretended power to depofe them and give their kingdoms to
another, and to abfolve their fubjeds from their oaths and fide-
lity , (which is an Article of their faith, agreed on by the Pope
and General Council, Later. Jub. lnnoc. 3 . cap. 3. ) and what
by his exempting the Clergy from their Princes Power, and
B/hat by the pilling their Countries for money, and what by
their dodrine and pradifes of murdering Princes that are not
of their mind, by thefe and many other Evidences, they have
awakened many of the Princes of the earth to look about them,
and confidently to befriend the Truth againft thefe Tyrannous

Ufurpers.

A J<\ey for Catholic ks. 273

Ufurpers. Had it not been for thefe helps under God, we had not
been like to have a name where they can reach, nor to have had
liberty to breath in the common air.

It would be a voluminous work to (hew you how all the
Do&rines, Government, and worfhip of thePapifts is futed to
the humor of the fenfual multitude, and fitted to take with un-
godly men. I (hall but inftance in twenty particulars ( which
are far from all. )

1 . The Reformed Catholicks hold, that none (hould be taken
into the Church by Baptifm, unlefs themfelves,or their Parents,
if they be Infants, do make Prafeffion of the Chriftian faith,and
of an holy life, for the time to come, and feem to underftand
what they fay and.do, and be feiious in it j which exafperateth
the grofly ignorant and ungodly, when we deny them this Pri-
viledge of Believers. But the Papifts admit of the ignorant,
ungodly, and fuch as believe not explicitly in Chrift, as you
heard even now j and fo pleafe the people , and fill their
Church.

2. The Orthodox hold, that Baptifm giveth Remiffion of
fin to none but true believers and their feed. The Papifts per-
fwade many millions more, that all their fins are not only par-
doned, but actually aboli(hede x opere operato, in their Baptifm,
which is comfortable News to fuch ungodly fouls.

3. The Protectants fay, that Original fin liveth after Bap-
tifm in fome degree; though it reign not, or condemn not thofe
that are true believers-, and that Concupifcence, that is, all
inordinacy of the fenfual appetite, or inordinate inclination to
fenfual obje&s is a fin. The Papifts tell them that when once
they are baptized, there is no fuch thing in them as Original fin,
and that Concupifcence is no fin at all.

4. The Orthodox hold, that none are to be admitted to the
Eucharift and Communion of the Church therein,but thofe chat
believe actually (orprofefsfotodoj the Articles of the faith,
and underftand the nature of the Sacrament, and live according
to the Laws of Chrift. But thePapifts give it to all, and drive
men totheSacrament.^ (0 that Albaf^'miut before cited, faith,
he know9 not whether ever any one was kept away in his 3ge.

.5. The Proteftants hold, that men are not to be let alone in
fcandalous fin, but admonifhedprivarely, and then openly before

N n the

274 A f\ey for fotholich*

the Church, and if yet they Repent not, and Reform not, to
becaftout-, and not to be abfolved or re-admitted, without a
Publick Confeflion and Penitence anfwerable to the (in : And
this wicked people hate at the very heart, and will not endure.
But the Papifts have got a device to pleafe them by Auricular .
fecret Confeflion to a Prieft, where if he will but confefs and
fin and fin and confefs again, he may have a pardon of courfe
without any open fhame or true Reformation, lfwedurft but
imitate the Papifts in this one particular, we fhould do much to
pleafe the people that are now exafpersted .-for 1 find, that al«
moftanyof them will confefs in fecret that they have finned,
that will not endure the open fhame.

6. The Proteftants hold, that every fin deferveth death,
and that every breach of theLawisfuch a fin ; ( though God
will not infliA the Puniftiment on them that have a pardon )
But the Papifts tell us of a multitude of fins that are but venial,
that is, fins thatdeferve pardon, and yet deferve not Hell, and
are indeed no fins , but analogically fo called. And they make
thofe to be fuch venial fins, which Proteftants account abomina-
bly grofs; as fome lying, fome f wearing in common talk, fome
drunkennefc, fome fornication, and the like, are with them but
venial fins, which are properly no fins ( And yet here alfo they
are by the ears among themfelves, fome faying that venial (ins
are properly fins, and moft denying it ) Yea all fins that are
not deliberated on, are with them but venial fins. So that if they
will but fufficiently brutifle themfelves byfufpendingtheexer-
cife of reafon, and will fwear, curfe, murder, without delibera-
tion, they are then free from (in and danger. And how eafie and
pleafingisthisto the ungodly ? Thofe are but Evangelical Coon-
fails with the Papifts, that are thePrecepts or Laws of Chrift to
the Proteftants.

7. The Proteftants teach men ,that it is their duty to feek the
underftanding of the holy Scripture, and to meditate in it day
and night 1 but the Papifts do forbid the Common people to read
it in a language which they undcrftand, and fave them all that
labour that Proteftants put them on ; Nothing can win the peo-
ple more then cherifhing them thusinfloth and ignorance.

8, The Proteftants fay, that a man cannot be juftifled or
fstyed without aa adual faith in Chrift for being the Infant of a

believer;

ji 'l\ey for QatholkKs. 275

believer Dedicated roChrift) and that this faith rauft extend
toallthingsthatareEfTentialtoChriftianity. But what the Pa-
piftsfayof thejuftification and Salvation of Infidels, if they be-
lieve in the Pope, you heard in their own words in the laft Be-
teftioH. A comfortable doctrine to the unbelieving world, to
whom God hath fpoken no fuch Comfort.

We confefs that thofe that never had the Gofpel, are under
the Law of nature or works, and that the penalty of this is fuch
as God can in fome cafes difpenfe with ( or elfe we could not be
faved by Cbrift ) and fo that all Pagans are not under the Perem-
ptory undifpenfable threatningof the Gofpel againft final Priva-
tive unbelievers : But yet, though God may pardon fome of
thefe, he bath made them no promife that he will ; and therefore
they can have no pofitive hope grounded on a promife ; nor can
any man fay, that Gedwill fave any of them, or that he mil not ;
it being certain that they are under the condemnation of the
Law, which God can difpenfe with, inwayes of fecurity to his
Juftice and Ends, but uncertain whether he will or not; and
therefore is to be left among his unrevealed things. The true
believer is under a certain promife of falvation. The unbeliever
that hath had the Gofpel, or might have had it and would not, is
under the Gofpel fentence of damnation, which is certain and
irreverfeble, if he die in that Condition. The negative unbeliever
that never had or could have the Go fpelf\s under the Condemning
fentence of the Law (of works or nature,) that is, his fin Be-
ferveth eternal death -, but this fentence is not peremptory and in~
dlfpenfable ; but yet it is fuch as God wiH not difpenfe with rafh-S
ly, but on terms that may fecure his Ends and Juftice. This is
the true mean between extreams in this weighty point.

9. TheProteftantsfay, that all our beft works are imperfect,
and the fin that adhereth to them deferves Gods wrath, accord-
ing to the Law of works, though he pardon it by the Law of
Grace : and that when we have done all, we are unprofitable
fervants, and properly Merit nothing of God for the worth of
our works,or in Commutative Juftice. But the Papifts take thofe
very works to Merit heaven, ex Condigno, and (for here they
are by the ears again ) fay fome of them, by the Proportion of
the work^andin Commutative Jujfice y vthkh the Proteftants fay,
deferve damnation for their finful imperfections, and therefore

N'n 2 need

27 6 A K?y f or Catholkks .

need a pardon through the blood of Chriih Yea they cake thefe
works to be perfed, and the man to be perfect, and fay, that by
fuch works as thefe, they may Merit for others as well as for
thcmfclvjs. And bow eafie and plcalmg is ibis to proud cor-
rupted Nature ^

10. The Proteftants think, that no Faith Juftifieth, but that
which is accompanyed with unfeigned Love and Refolution for
(Obedience. But the Papifts make a Faith that's feparated from
Charity, and joyned with Attrition, to be fufficient for admifli-
on to the Sacrament, which fhall be inftead of Love or Contri-
tion, and fo fhall put away all fin.

1 1 . The- Proteftants knowing that God is a Spirit, and will be
worfhipped in Spirit and truth, do teach people a fpiritual way
of worfhip, which Carnal men are undifpofed to, and unac-
quainted with. But the Papifts do accommodate them by a mul-
titude of Ceremonies, Images, and a Pompous hiftrionical kind
of worflhip, which is eafie and pleafant to flefhand blood. To
have an Image before them , and Copes, and Ornaments, and
abundance of formalities, and to drop fo many Beads, and be
faved for faying over fo many Ave Maries ,or fuch like words ;
what an eafie kind of Religion is this, and how agreeable to
.lefti and blood ? How much eafier is it to fay over their offices,
then to Love God above a!!, and defire after Communion with
himinthefpirit, and to delight in him, and to pray in Faith, and
jieavenly fervour?

1 2. Proteftants tell men of Hell- fire,as the remedilefs punifti-
mencof thole fins, which Papifts fay deferve but a Purgatory :
and they have hopes of coming out of Purgatory j but there's
none of coming out of Hell.

13. Proteftants tell them of no hope of eafe or pardon of
(in after this life, if it be not pardoned here. But Papifts tell
them, that when they are in Purgatory, the Pope hath power to
pardon'them, and the faying of fo many Ma fTes for their fouls,
may eafe them, or rid them out j and the Merits of other folks
may deliver them.

14. Proteftants tell them, that they muft be holy for them-
felves : buc Papifts tell them, that they may hire another man to
fay their prayers for them, which may ferve turn.

35. The Proteftants do ingenugufly tonfefs, that they have

00.-.

A I\ey for Catbolicks.

*77

noway to e«d all Controversies in this life, but that we have a
fufficien: way fo far to decide them as is nrceffrry to the'peace of
thefohl, of the Church, and of the Commonwealth ; but no way
for a final abfolute Decjfion, till the day of Judgement, The
Paftorsof the Church are to be Judges, lb far as they are to
execute: And the Magiftrates are to be Judges fo far as thev muft
execute : And every Chriftian hath a judgement of Diictrning
fo far as he is to execute. But the abfolute final judgement is
referved to the laft day . when God will fully end our contro-
vcrfies. But this fatisfyeth not men that would have all in
hand, and the fentence part before theAfiizes: And therefore
the Papifts better fit their humour, and tell them and they
do but tell then,) of an End of all their controverfies at hand •
of an eafie cheap remedy by believing the Infallible Pope
and Council ; and fo putting an end to all divifions and
doubts,

1 6. The Proteftants would have none but feeming Profefling
Saints in their Churches . But the Papifts Canonize a Saint as
a wonder; and (hut them up in Monafteries, and c^U a few
[Reltgioiij'] that are feparated from other Chriftians, as Chri-
ftians formerly were from the world : which brings the peoplj
to think that Holinefs and Religion is not necelTary to all buc
to a few Devotaries that will be better then they are commanded
to be.

1 7. The Protectants bind men to keep their vows, and fidelity
to their Governors ; But the Papifts tell them that the Pope
hath Power to free them from their fidelity, and difpenfe with
their oaths.

1 8 . The Papifts teach men to faft : by eating the pleafantefl;
meats : but the Proteftants ufe a total abltinence while they faft,
unlefs in meer neceflity.

19. The main bufmefsand adminiftration ofProteflant Pa-
itors,is againft thatflefli that is predominant in the unregenerate ,
and therefore muft needs be diftaftefull to the multitude of the
ungodly. Our preaching is to open mens fin and mifery, and
caufe them to perceive their loft condition, and fo to reveal to
them a crucified Chrift, and then to fet them on the boiy felf-
denying heavenly life that Chrift hath prefcribed them. And to
fpeak terrour to the rebellious, and to caft the cbftinace out of

Nn 3 our

A Kjy for Catbolicks.

our communion, and co comfort none as the heirs of heaven,
cither in life or at death, b'Jtonly the truly fan&ified and re-
new**'* fou\. ButfortbePapifts,their Preaching in moft places is
bat fcidome-, but they have a Mafs in Latine: And as the old fay-
ing is, £ Tke Mafs doth not bits. ] It galleth not a guilty con-
fcience to lee a Mafs, and here a many of Prayers which be under-
ftandeth not : And when they do preach , when they fhould
fhew wicked men their mifery , they flatter and deceive them
too often by their falfe doftrine : They cannot humble them in
the fenfc of their Original (in and Mifery,for that they tell them
was quite extinct and done away in Biptifm : And for their
following fins, Abfolution upon their cuftomary confefiions ,
hath done away all the guilt at leaft: fo that here is no Mifery
for the Miferable fouls to fee : but like a Ctnftables present-
ment at a Seflions, an Omnia bene: Unlefs perhaps fome grofs
actual fin be apparent among them : and then they (ball have
an Oration againft it , to drive them to auricular confeffion, and
to receive the Body of Chrift, and be Abfolved. And fo do
they by Ceremonies and Sacraments ex of ere operato quiet the
Confciencesofunfan&ifiedmen, and humour them in all their
rites and cultoms, and atlaft turn tbera to Heaven or Purgatory
with an Abfolution, andExtreamllnc%ion. And howpleaf-
ing a Religion this is to the ungodly people, thofe Miniflers can
tell, that fee the rage of fuch , againft thofe that deny them
even better Forms and Ceremonies when they defire them ;
to pacific their Confciences inftcad of real Holinefs and
Obedience.

20. Laftly, how the Jefuites have fitted their wbole frame of
Moral doSrine and Cafe Divinity to humour the unconfeiona-
ble , Mnultusthe fanfenift will fully fhew you through the
whole ( fore-cited ) Mjfterie of fefuitifm. Thofe that would
cfcape any worldly trouble or danger, the Jefuites have a help
at hand for, even their do&rine of Equivocation, and Mentall
reservation ( which makes the Popes Difpenfation with oaths
andproraifesneedlefs. ) What accommodations they have for
him that hatha mind to Murder his adverfary, to calumniate
another, to take life without Ufury, to forbear reltoring ill-
gotten goods,to commit fornication , to rob another, and many
the like, you may fee in their own words cited in the faid Book.
~ " Yea

A K^y for Catholicks. 279

Yea what comfort they have for a man that loveth not God, Co
he will not hate him. Truft not my report,but read the Book;
for its worth the reading.

So that we fee the advantage that the Papifts have to fweep
away the vicious ignorant multitude, and then to boalt that they
are the Catholicks,and we but Schifraaticks, becaufe they are the
greater part ; and then they are armed alfo by the Multitude,to
opprefs us by their violence.

Now what remedy to ufc againft this Fraud, I cannot tell, but
only to deal plainly and faithfully, though it dodifpleafe, and to
adminifter Gods Ordinances as he prcfcribeth,though never fo
diftaftefull to flclliand blood 5 and foto commit our felves to
God, and truft him with his Church and caufe , who is able to
preferve it , and is mod engaged to appear for us, when we lay
all upon him, and have none to truft but himfelf alone. Let us
not hearken in this cafe to fie fh and blood that would advife us
to remit the reins of Difcipline , and to bend our Adminiftrati-
ons to fome plealing complyance with carnal minds. We di fen -
gage God when thus we begin to fhift for our felves out of bis
way. But withall we muft acquaint thofe Princes that are
faitbfull to Chrift, how much it is their duty in this cafe to af-
fiftus-, not by any cruelty to the Papifts (that I defire rot)
but only by quieting the ungodly part of our People in a {rate
of Catechumens , or expectants, or a Learning condition fitted
to their ftate-, and to reftrain fuch in the mean time as would take
advantage of their difcontents, to feduce them by plealing licen-
tious do&rines to their undoing,

Cha p. XXXIX.

Detett. 50? A Nother of their frauds is, by culling out all
jLJL the harjb, unhanfome p^Jfagcs, or ptiftakes that
they meet -with in my Proteftant Writers, and charging. II thefe
upon the Froteflant Religion, at if they were fa many ^Articles
of our Faith', or at leajl were the common dotlrities ofeur (fharchcu
They will not give us leave to do fa b; them, when yet we
have much more reafon for it. For i.They teach the People
thai they are bound to believe as their Teachers bid them : and they

reproach,

2 8 o A f\ey for Qatholicks .

reproach us for confefiing that we are not inali points of Do-
ctrine infallible : And yet we ftill confefs this fallibility, and fay
in plain terms , that we know but in part. 2. Divers of their
particular Doctors that weufe to cite, are fuch as the Pope
hath Canoni^dfor Saints : and they tell us that in Canonizing
he is infallible : And therefore an Infallibly Canonized Saint
mud not be fuppofed to err in a point of faith. 3 . They boaft fo
much of Unity and Concent among themfelves, that we may the
better cite particular Do&ors. And yet we think ourfelves
bound to ftand to their own Law in this , and to charge nothing
on them as the faith of their Church but what their Church doth
own : and therefore while they refufe to ftand to particular Do-
Bors,we will not urge them to it.-for its good reafon that all men
fhouldbethe Profeflbrs of their own belief.

But what reafon is there then that we may not have the fame
meafure from them which they exped ? We profefs to take no
man, nor Council of men, for the Lords of our faith , but for
the Helpers of our faith. They tell us , that they know not
where to find our Religion. We tell them it is entirely in the
written word of God , and that we know no other Infallible
Rule ^ becaufe we know no other Divine Revelation ( fup-
pofingwhat in Nature is revealed.) They tell u$ that, All He*
retickjdo pretend to Scripture , and therefore this cannot be the
Tefl of our Religion ? I anl wer,that fo all cavillers, and defrauders
and extortioners, may pretend to the Law of the Land,to undo
poor men by quirks of wit , or tire them with vexatious fuits •*
And yet it follows not that we mnft feek another Rule of Rigbr,
and take the Law for inefficient : And what if Hereticks pre-
tend to Tradition, to General Councils and the Decretals of the
Popes ( as you know how frequently they do ) Will you yield
therefore that thefc are an infufficient Rule, orTeftof your
own Religion? Open your eyes, and judge as you would be
judged.

But I will come to fome of the particular Opinions which
they charge us with. And becaufe I know not a more weighty
renowned Champion of their caufe then Cardinal Ricbleiu(then
bjfhop ofLucion : ) I (hall take notice of his twelve great er-
rors which he fo vehemently chargeth on the Reformed Chur-
, 34 contrary to the Scripture. And fure I fhall do muc!

A f\ey for Catbolicks. 1 8 1

to make ciesnour Churches, if I fully wipe off all the pretended
blots o( errour, thar ip wife a m3n could charge upon them. In
his Defenf. contra fcript. 4. Miniflr. Charenton. cup. 2. p.ig. 1 2.
&c. he begins his enumeration thus.

1. {" The Scripture faith, Jim. 2. that a man is not fttftifLA
by Faith only ; but you fay, that he is Juftified by Faith alone,
and by Faith only, which is found in no place of Serif ture \ and do
you not then refifl the Scriptures ? J

An'w. 1. We believe both the words of Paul and James,
tb»t a man is fuftificA by Faith without the Deeds of the L-iw, and

faved through Faith not of workj, left any man Piould boafi,

Rom.3.28.Ephef.2.8,9.and alfo ihua manis fujli fed by works,
and not by Faith only> Jam. 2 Did not this Learned man know
that we believe all the Bible? why then fhould he charge us
with denying that which we retain, and publickly read'in our
Churches as the word of God ? Did he think thar. we let fo
much by Luther s, or any mans writings, as by ihe Bible ? 2. But
if he can prove that we underOand not thefe words aright,
he fhould have evinced it better then by the ufe or the
words \_ Faith alone ~] For our Churches by [ Faith alone ]
do prof, fs openly to mean no more then Paul doth by [Faith
without workj ] And can they find fault with Paul? 3. in-
deed we are not all agreed upon the fitted: Notion of thein-
tereft of Faith and works in our Judication : but our dif-
ference is more in words and notions then nutter , of which
fee my Diput. of fuftificatu.n. 4. And why do you not
quarrel with your own Cardinal Contarenut de fujlif. and
others of your own, that joyn with us in the dodrine of Jufti-
fication.

Hisfecond Accufarion is, [The Scripture faith , that wc can
Love God with all the heart : you fay, that no man can Love God
with all the heart, which is no where read in Scripture : and yet
do you not re ft ft the Scriptures ?~]

Anfw. 1. Unprofitable Confufion ! we diftinguifh between
Loving Godwith all the Heart, as it fignifieth the fincerity and
predominant degree of Love, and fo every true Chfiltian hath it;
and as it fignifieth fom< extraordinary degree abrue this meer fm-
cerity ; and fo fome eminent fironger Christians have it , and
as it fignifieth the higheft Degree , which is our duty, and which

O txclndeth

z 8 2 A fyyfor Catholicks.

exclude' hall ' finfml imperfetlton : And thus we lay. '.bit no man
a&ually doth Love God perfectly in this life : nor do we think
he fpeaks like a Chriftian, t^at dare fay, Lord I Love thee fo
much, that IwW. r,'ot be beholden to thee ts forgive the imperfetlio*
of t»y Love, or to help we agatnjl any fmfnl imperfeElion of it.
Your own Followers whom you admire as the higheft Lovers
of God, do oft lament the imperfe&ions of their Love ( as
At. de Renty, for infhnce, in ruVLife. ) But now if the question
bcon'yof thep^,anaVnotthe4c7, we fay, that the Potentia
natural's isin all : and the Potentia Atoralis, which is the HaWr,
is in the fanftified : bat this Moral Power is not perfeft it fclf,
that is, of the higheft degree, and without any finful imperfecti-
on ; though ye: it hath the perfection of fincerity, and in fome,
the perfection of an eminent degree. And will not this content
you ?

His third Accufation is, [ The Scripture faith, that the Eucha-
rifi is the Body and 'Blood of Chtift^withthe adjmtlionof thofe
words that fignifie a true Body and Blood: joh fa] that it is not
Chrifis Body and Blood, but only a figure, Jign^andtefiimony,
which the Scripture no where faith. ,]

Anfw. i . The Scripture laith not that it is his Body and
Blood fnhfiantiall } y, or by Tranfubjfantiation: And we fay not,
as ^ou fe gn, that it is not his Body and Blood, but a figure , &c.
For we fay, that it is his Body and Blood Sacramentaly and Re'
pre r entative!j : as he that perfonateth a King on fome juft ac-
count, is called a King j and as in a&ions of Inveftiturcand
Delivery ; the delivering of a Key is the delivering of the
Houl'c, and the delivery of a twig and turf, is the delivery of
the Land; and the deliverer may fay, Take, this is my Houfc,
tloii ps my Land, which I deliver thee. If you be among mmy
Images in a room, you will not blame him that faith, This**
?eter,andthuisP&\i\,aHdthisistheVirgin Mary. 2. The Scri-
pture often calls it Bread after the Confecration ; which you
condemn us for.- therefore we are taught to call it fo. 3. The
Scripture faith, 1 Cor. iq. 4. [That Reck^was Chrifi J and
he faith, [ I am the door, John 10.7. 1 am the true Vine, John
15. !. ] David faith, [ / am a worm and no man, Pfal.22.6.]
we believe all this. Butmuftwebe therefore reproached, if we
fay, (hajc David was a ma»\ that the Rock was Chrifi typically s

that

A I^ey for Catboltcks . 282

that he was a Vine and Door Metaphorically only ? And yet
thefe are as plain as, Tloij is my Body, and This is my Blood.

His fourth Accufation is, [The Scripture faith, that Baptifm
faveth us, and that we are cfeanfed and regenerate by the xvafhino-
of water : On the contrary joh fay, that Baptifm doth neither fave
us, nor regenerate hj, but is only to us a fymbcl of falvation y ablu-
tion, and regeneration , which is no where faidin Scripture. ]

Anfw. A childifh conreft about words I we fay, that two
things go to our full poflfeflion of our ftate of Regeneration,
Ju(tification,and Cleaning: One is our fundamental Right ,which
the Tromife of the Gofpel gives us upon our Heart confent or
Covenant with God : the other is our Solemn Invefliture : in
regard of the former, we are Chriftians, and Regenerate, and
J ulhfied before Baptifm : In regard of the later, we are made
Chriftians, regenerate, juftified , faved by Baptifm. This we
commonly hold, and fo never denyed what you falily fay we
deny. As a man is made a King by his Coronation, that yet in
a fort was one before; or as Marriage makes them Husbmd and
Wife by publickfolemnization, that were fundamentally fo be-
fore by Private Covenant ; oraspofTefiion is given by a Key,
a twig and a turf ( as I faid ) of that which a man had right to*
before • fo are we folemnly inverted with thofe benefits by
baptifm, which we had a fundamental Title to before. Do not
your own writers confefs this of a man that is Baptized many
years after he had Faith and Charity? Do you think Cornelius
and the reft that had the Holy Ghoft before Baptifm, All. 10.
had not Juftification before? Do you think that Conflantine
the great was unpardoned, unregenerate and noChriitian till
he was Baptized? Or rather would you make quarrels againft
your own Confeffions ?

His fifth Accufation is [ Scripture faith, that Prieflsdo forgive
fin : on the contrary you fay that they do not remit them ) but only
teftifie that they are remitted, which the Scriptures no where fay, ,]

Anfw. As if TejH^cation could not be a Remiffion. We fay,
that whofe fins the Paftors of the Church remit, they are remitted.
Do you not know that thefe very words we r e ufed to every
Presbyter in our Ordination here in England ? We fay 1 . That
Paftors do as Gods EmbsfTadors, proclaim his General Conditi-
onal Pardon unto all. 2. That they are Gods Minifters to make a

O 2 particular

284 A K?) f or Catholtcks .

particular App!ica:ion , and delivery of pardon in Baptifra ,
onfupp)fitionthatthe Baptized be qualified for pardon. 3. That
they are as his Minifters, to make the fame Application by De-
claration and Delivery in the Abfoltition of the Penitent ; on fup-
pofition that their penitence be fincere. 4. And as Church Gover-
nour«,they may on good confiderations fometimes remit fome
hambl.ngdilgraceful ads that wereimpofed on the penitent for
the teftification of his repentance, and the fatisfadion of the
Church. And are notthefe four conceffions enough ? Or are
you minded to pick quarrels , that your felves and others
may have fewel for the rancour and uncharitablenefs of your
minds ?

But indeed we do not think that any man can primarily as
the chief Agent forgive fins ; but God mutt be the firft par-
doner ; Nor that any man can pardon the fins of the dead,and
abate or fhorten the pains of the foul in a fire called Purgatory.
Here we leave you.

And verily if the Pope have power to remit but the very tem-
poral punifliment , he is a cruel wretch that will not forgive
men , even good men, the torments of the Gout, and the Stone,
and an hundred difeafes • nay that will not remit them to him-
fclf, no nor the pain* of death, when he is fo loath to die : ( But
I forgot that the Pope hath no body to forgive him, becaufc
none above him) He that connot remit the punifhments which
we fee , and feel, how (hall we believe him ( without any
Divine Testimony )that he can remit a penalty that he never faw
nor feit, nor nomanelfe, that can be proved.

H s fixch Accufation is [_ Scripture faith J f a Virgin marry jhe
ftnneth not : but yon fay that the'jufl fin in all works : which Scrip-
ture mentions not- ]

A»fn>. 1. Doyou believe in your Confcience that the Scrip-
ture meaneth that aVirgin finneth not at all in any circumftance
or defed in the manner or Concomitants of her Marriage ?
Then I pray tell your Nuns fo , that if they marry they fin not.
Tell Priells fo, that iff ^7 marry they fin not. Your own rea-
fon can exped no other fenfe in the words, but that Marriage,
asfptch, it no fin to the Virgin. And this we grant: But yet if
you think that in this or in any other work, you fee God as
apprehenfively , and believe as ftrongly, and reftrain every

wand ring:

A Key for Catholicks. 1 8

wandring thought as exadly , and Love God as much as vcu
are bound to do by the very Law of Nature it felf ; fo tbac
you are perfedly blamelefs, and need not be beholden to the
blood of Chnft, to the Mercy of God , to the Spirit of Grace,
either for the forgivenefs of thefe failings •, or the cure of them,
you fhew then a proud Pharifaical fpint , unacquainted with
it felf and with theGofpel. Do you goon and fo\,LordI thanl^
thee that I am not at other men'- and I will rather fay, Lord be
mercifullto me a [nner : and which (hall be rather juitified,
Chnrthatb told us. The ltreams cannot be perfectly fin!ef$, till
the fountain be fo : and [" who can fay , I have made mj heart
clean , 1 am pure [rem my fin ? Prov. 20. 9. J Q For there is
not a juft man upen earth , that doth good , and finneth not,
Eccl.j. 20 J Chjrift teUeth us that the fruit will be like the Tree,
the adions like the heart : and therefore an impcrfed Heart will
have im per fed duties. If you dare fay there is no remnant of
fin in your hearts you have fo much of it that hindereth you
from Jeeingit. Humility and felf-knowledge would foon end
this controverfie. We fay not that all our works are fins, that is,
either materially forbidden, or dene in trie kfdne[s, and from vi-
cious predominant habits ; But that the fame works which Ma-
terially are good , are tainteJ with our finfull imperfedions ,
hiving not in them that meafure of knowledge, faith, love, tire
as we ought to have ; and therefore that we muft beg pardon
for our imperfedions , and fly to the blood and merits of
Chrifr. , through whom God will accept both our works and
us, for all the imperfedions, which he pardoneth to us of hi*
grace.

His feventh Accufation is [Scripture faith that there are wickc
edmen and reprobates , that believe in Chriji : But you contend
that they believe not , but have only a Jhadotvof faith : which no
Scripture [ait h. ~]

An f -0. Again , a quarrel about the name of faith , unworthy
fcrious men ! We fay that Reprobates do believe, and we fay
that they believe nor, taking belief in different fenfes. We be-
lieve whit ever the Scripture fiith , even that the Devils be-
lieve and tremble: and yec as Believers and Chriftians are all one,
we arc loath to call the Devils Believers and ( hriftians ,but vou
may do it, if\ouplea f e. As £«?/«/figmfiech a barcuneffedu-

Oo 3 all-

,g6 J^eyfor Catkolich.

all convi&ionor [uperficial Affent which you c&Wfides informs,

foweilill contcfs that the wicked may believe. Bat us Belief

fignifieth our Receiving of Chr/fi^nd Coming to hint, and be-

in? planted into him as his members , and taking him heartily as

Chnfi, our Lord and Saviour, and fo becoming Christians and

Difciples 4 . as it fignifieth fuch a faith that hath the promife of

pardon of fin, of Adoption, and of Glory, fowefay that the

wicked have but a (hew or fhadow of it . And this is the fenfe of

the words of Calvin, P. Atari yr 7 Beza,and Dantus , whom

you cite. And do you not thifik fo your felves ? Indeed you know

not what to believe in this, as I have (hewed in Poftfcript to my

Difput. of Sacraments.

His eighth Accufation is this [Scripture faith, that there are
Come that believe for a time, And after at another time believe
•not. Ton deny that there are any that believe for a time, and
then fall from faith, and that he that once believeth doth ever
lofe that faith, which is not in any Scripture to be found. ]

Anfro.lt is too light in ferious matters, to playthusupon
words, i • We (till maintain that there are fome that believe but
for a time,and afterward fall away : but we fay it is but with an
uneffe&ual or common affent that they believe,fuch as you call
fides informis. Your accufation therefore is falfe. The femen vita
and faith that Calvin fpcaks of , in the place which you cite, is
meant only of a faving faith , fuch as you ct\\\ fides charitatefsr*
mat a. If any of you think that faith is called charitate formata,
or juftifying or faving faith , only by an extrinfecal deno-
mination , from a concomitant, and that there is no difference
in the faith it felf between that of the unjuftified and of the
juftified > you areraiftaken againftall reafon. Your own Phi-
lofophers frequently maintain that the will ( which is the feat
of charity ) followeth the practical dictates of the Intellect
( which is the feat of Affent.) And therefore according to thofe
Philofophers , a Practical Belief muft needs be accompanyed
with charity. And thofe that deny this , do yet maintain that
a powerfull clear Affent of the Intellect will infallibly pro-
cure the determination of the Will^though every affent will not,
and though it do it not NecefTarily. So that on that account
( and in common reafon ) there muft needs be an intrinfick dif-
ference between that Affent which prevaileth with the will to

determine

determine it felf, and that which cannot fo prevail : And there-
fore your unformed and your formed faith, have fome intrinfick.
difference.

2. the Lut her arts that are half the Proteftants, do think that
juftifying faith may be loft. So that (be it right or wrongj you
cannot charge this on them all.

3. The reft which be not of their mind, do hold a brotherly
communion with them ; and therefore take not that poiuc to be
of fo much moment as to break communion.

4. Are you not at odds among your fcl ves about perfeverancCN*
fome laying ic firft on mans freewill, and fome with Auftin,
afcertainin^ perfeverance to the Ele&,becaufe E!e&, and laying
it on Gods free Gift ^ and fome Jefuites and School men affirm-
ing that the confirmed irv Grace are not only certain to per-
fevere, but that they necefTarily believe and are faved, and
cannot mortally fin ( ftrange dodrine for a Jefuite I ) Of all
thiscontroverfieof perfeverance, I defire the Reader to fee a
few fheets called An Account of my judgement hereabout. When
I wrote thofe I knew not whom Alvarez, meant ( lib. 1 o. Dijp,
204. pag. 419. §. 1. de Auxil. ) When he difputed againft
this fore of men : But fince I find it in his Refponf. adObjetl.Lib*
2. cap. 9 pag. 522, &c. Where he tells us that it is the Jefuite
Greg, de Valentia,Tom. 2.difp.S. ej. 3. punil. 4. §.2. &Tom.t .
d 1. q. 23. puntt. 4. \\ 7. Vbi docet non folum ejfe pruletloj
Ht falventur , fed ut necejfario falventur, ac per confeqntns non
pojfe ptccare Mortalittr , & Necejfario perfeverare in gratia,
ac eatenm nonlibere, fed necejfario falvari.

And alfo that he meant Alexand. Alef. 3-p.q. 9. Et Almain
in 3. d. 11.^. 2. Qui ajferunt confirmatos in Gratia r.on habere
Jibertatem,&c. J$U4m fententiam AieSna impugnat.l.p.ej.T/J.
art. 4.

This is more then Proteftants fay , And yet will you
qaarrell ?

His ninth Accufation is this Q Scripture faith , If thou wilt
enter into life , keep the commandments : Tan fay that there is
no need of keeping the Ctmmandments, and that he that faith, it-
doth deny Chriflanu Abolijh faith, of which the Scripture fp eaketh'
not a word. ~\

A*fw t Still confufion playes your gaaQe , and you ftrive

attract

288 A f\ey for Qa tvmuks .

about wc rdf. We diflinguifh between the kiepingof that Law
of Works, or Nature , which made perfetl cbccL trice the only condi-
tion of Life : and the keeping of the L-.iw e/Mofcs as fuch , and
the keeping of the LawefChrifl. For the two ririt , we fay
that no man can be juihtied by the works of the Law. Is this a
doubt among PdpiOs, that believe Pauls Epiftles ? But as for
the Law of Chrijl 3 as fuch % wemuft endeavour to keep it per-
feclly ( chats neceflary neceffitate pracepti; ) and rauft needs
keep it fincerely [ neceffitate medd ) if we will be faved. This
a!i Proteflants that ever I fpoke with are agreed in : And dare
any Papill deny it ? If we be not all ( nor you neither) agreed
on the fenfe of that text of Scripture, yet arc we agreed on the
dodrine, and yet you quarrel.

His tenth Accufation is [Scripture faith, that feme that were
ilium' nated and made partakers of the Holj Ghofl, did fall , and
crucifie again to themfelves the Son of God- Butjou defend t th At
whoever is once partaker of the HoljGhofl , cannot fall from hit
Grace : which Scripture fpeaketh net. ~\

slnfw. The fame again : and a meer untruth 1 We fill main-
tain that thofe words of Scripture are of certain truth. But
wedifUnguifh between the common and the fpeciall gifts of the
Spirit. The common gifts may be loll: we never denyed it :
The fpecial gifts that accompany falvation , fome of us judge
are never loft: others ofui think are left only by tho e that
are not predeftinate, as Auflin thoughr,and your Dominicans
think. And what caufe is here of your quarrel! ?

His eleventh Accufation is this [ Scripture faith that God
takttharvaj, undblotteth out our iniquity as a cloud'- and puts
our iniquities far from us , as the Eaft is from the Wefl, and
maketh tu as white as f how ; Teu fay, that he takes not away , nor
blotteth out our fin, but only doth not impute it , and doth not make
m white as f*ow t but leaveth in us the fault and nncleanefs of fin ;
which Scripture no where fpeakj. J

tstfnfw. This is half faljbood t and half confufion, raked up to
make a matter of quarrel with. i. Itsfalfe that we fay, He doth
not take away , nor blot out our fin, nor make us white as [now :
Do notaliProteftants in the wottd affirm all this? 2. There are
thefe things here confiderable. 1. The Ad offin. 2. The Ha-
bit, 3. The guile, or obligation to punifhment. 4. Thecul-

pabilicy,

J. i\ey for Qatholicks. 2 80

pability, or reatus culpa. 1. As for the Acl, how csn you for
(hamc fay, th.it God takes it away, when it is a tranfient all that
is gone of it felf as foon as acted, and hath no exigence, as Sco-
tus and all your#own take not ce. 2. As to the Culpability^
you will not fure for fhsme fay, that God lb put away e'.f.
Davids Adultery, astomske it reputable as a virtue, or not a
vice. 3. As to the Reatus ad p&nam, the full Guilt, we man.
cam that it is done quite aw-iy : and it your eyes be in your head,
you may fee that it is in regard of this guilt and punifhweot
that the Scriptures mentioned by yotr fpeak ( or principally
fpeak at lealt ) For I pray you tell u«, what eife can they 1
when they fpeak of adual fins that are part long ago, and have
noexiftence. Learned wranglers 1 would you make us believe,
that Grace is given to David to put away the Ad of h s Mur-
der and Adulrery-> fo that it may be quid pr&terit urn , g* nen jam
exijiens ? a thing paft and gone, which it is without grace?
fo that when you feign us to fay, that godtak.es not away fin, but
only not imputeth it , you feign us to make fynonymal terrm to
he of different iences. He takes them away by not imputing
them.

4. But if you fpeak not of the fence of a particular Text,
but of the Aiatter in difference, it can be nothing but the habit
of iinthat you mean, chat we fay, that God takes not array. And
here you play partly the Calumniators,and partly the erroneous
Pharifees. 1. You Calumniate, in feigning us io deny, that habi-
tual [mis done away. Becaufe our Divines fav, that it it not the
work of meer pardon ( which we call Juittiication ) to put it
away, therefore you falfly fay, that we hold it is not put away
at all : whereas we hold ( without one contradicting vote tha;
ever 1 read or heard ) that all that are fuftified, are SanFnfied,
Converted, Regenerate, Renewed, and wuft live an kly life-. And
1 hat all thtir finsare (o far deftroyed, that tbev (hall no: have
dominion over them .-that Grofs and Wilfull fin theyforfake,
and the lealt infirmities, they groan, snd pray, and ftrive rg^init
tothelal>,and then obtain a perfect conquelt. 2. But if you
m:zn,thatr\o degree of habitual sr di/pcftiive f.n, or abfence of
h:ly qual ties remaineth'xn th£juitified foul, it is a Pharafaical
error, yea worfe then a Pharifecdurft have owned. And it fectus
this h your meaning ,by the words of Calvim which \ ou u':e.

Pp And

290 A l\eyforCdtholicks.

And dare you fay that you ha»e no fin to rehir, or purge, or
pardon ? Are you in Heaven already ? The whole have no need
of the Phyfitian, but the Tick: and have you no need of Chriftto
heal your foul ? would you be no better then you are ? O proud
fouls! and ftrange to themselves and the purity of the Law !
Kith not the Holy Ghoft pronounced him a Lyar and Self de-
ceiver, that faith he hath no fin, I Jeh.l.S.lO. In mwy things we
offend 4//,J.im.3.2. 1 fhailbut recite to you two Canons of a
C ril, which if youufe the Lords prayer, are fit for you to
confider. Concil. Mtlevit. cont. Pelagianos Can.'] '. [Item placu-
tt, ut quicunj { dixerit in Oration; Dominica ideo dicere fanclos y Di-
mitte nobis Debita nefira, nt non prefeipfis hoc dicant, quia non eft
u \am necejfaria ifla^fed pro aliis, qui funt in fuo populo pecca-
n !,& ideo non dicere unumquemque fanZtorum , Dimitte mihi
debit a me a. ; fed Dimitte nobis debita r>o{fra y tit hoc pro aliis pot'uts
quam profe Jufius petere intelligatur, Anathema, fit.

Can. 8. ItempUcuit, ut quicunque verba ipfa Dominica Orati-
on'u, ubi dicimus, Dimitte nobis debita nofira, i(ta volunt h SanUis
aid, Ut humiliter, non vtraciter hecdicatur, Anathema, fit. ffluys
enim ferat Or a* tern, & non hominibus, fed ipji Domino mentien-
tem, cjm Ubi is fibi dicit dimitti velle, & Corde dicit, qua ftbi di-
mittantur debita non habere ? ]

V . u fee here the Council curfeth all thofe as intolerable Ly-
srs, that fay the Lords prayer, defiring him daily to forgive or
remit rhcrllns, and yet think that they have no fins to forgive,
yea or that every Saint bath not fuch fins. What can a Papift
fay CO th<f, but by making Councils as void of fence, as they
feign the holy Scriptures to be ?

His twelfth and laft Accufation is this [ The Scripture faith,
that Bltfftdnefs is the Reward, the Prize, the Penny, the wages of
Laborers, and the Crown of Righteoufnefs : you contend that its
meerly the fret lift of God, and not a ReWard, which no Scripture
doth affirm J

Anfw. A n>eer Calumny, and perverting of Calvir.s words,
who ohen faith, as we conftantly do, that Eternal lift is given as
a Rewar) a»d Crown of Righteoufnefs. But we diftingujfti be-
tween the Aftof God'm his Gofpel Promife, which is a Conditio-
nil Dtcd of Gift of Chrift and Life to all that will Accep: them,
and the execution of this by Judgement and Glorification. And

A I\ey for iatholu ks. 291

we fay char it was Anteccdentcr meerly of Gods free Grace that
be nude fttch a Ded of Gift ( the blood of ChfUt be:ng the
piu chafing caufe, } and nothing of our works had a haftdin
thvf procurement ( Dare you deny this ? ) Bik that our Jnfii-
fication .n Judgement, and our Glorifi:ation, which are the Exe-
cution of the Law or' Grace, do make our works the Renfon ;
not as having merited it ex proportion oper is, or in Commutative
fujlice , but as having performed the condition of the free Gift,
and fu being she perfons to whom it doth belong. And this is
the fenfeof Scotm and of onehalf of the Paptfts, ( for (till you
are together by the ears ) who fay that M^ri: of Ccndignitj
is but ex pafto by venue of Gods Prom if*.

And now I ieaveitto the Confciencc of any fobcr Pi pill, whe-
ther we be guilty in any one point that this g eat Cardinal
chargeth us with t And whether Papiits and ProteAants were
not in a fair way for reconciliation , if we differed not more in
other things rhen inchefe?

And here again I rauft let them know , thit Scripture only
is the Rule and Telt of our laith and Religion. Their Po/idor
Virgil in this fpeaks truly of us, faying [The} are called Evan-
gelical, becaufe they maintain that no Law is to be received in
matters of Salvation , but what is delivered by C\orifi or his
Apefiles^ ( fo laplefs and pucidis their fcornofthe Evange-
lium qttititum. ) If therefore Luther , Calvin , or any man
(peak many word amifs , blame the roan that (poke it for that
word; but blame not all, or any others for it, if^ouaremen.
Anflm Retracted his own errors, and which of us dare Juili-
fie every word that hath fain from our mouths or pen, before
God? How many hundred points do Schoolmen and Com-
mentators charge on one another as Erroneous, among your-
felves? (hall all the error* of the Fathers be charged ontheCa-
tholick Church, or all your writers errors upon yours ?

And that we do well to ftick to the Holy Scriptures as the
fufficient Rule, we are the more encouraged to think, by the
conceffions of our adverfariesofgreatcftNote ( as well as by
theTeftimony of the Scripture it (elf, and the concent of the
ancient Do&ors of the Church , and the unproved nefs of
of their pretended addttionals. ) Among others even this
great Cardinal Richliea faith thus, pag. 38. [Nos ant cm nulUm

Pp 2 aliam,

291 a K?y f oy C at ^ tc ^-

aliam,&C.\.e. As for uswtpttt (orajf,rt ) no ether Rule but
Scripture, neither of another fort, nor total: Tea we fay that it k
the Whole Rule of our Salvation : and that on a double account ,
both becaufe it containeth immediately and formally the fumm of
car falvation ; that it, all the Articles that are neceffary to mans
falvation, by necefftty of means ( N. B. ) and becaufe it medi'
ately containeth whatfoever we are bound to believe, as it fends us
to the Church to bcinfirutledby her, of whefe infallibility it cer-
tainly con(irmeth us- ]

Note here thic 1. He grants us that all Articles neceffary to
our Salvation, as Means, are immediatly and formally in the
Scripture.- And then furely they may be faved that believe no
more then is in the Scripture: 2. That we are to believe no
Church but that which rhe Scripture fends us to, and to believe
its infallibility no further then the Scripture doth confirm if.
And that the Scripture is our whole and only Rule. O that all
Papifts would ftand to this ! But let them not blame us now for
ftandingtoit. Had this Cardinal! done no more by Policie and
Power then by Difputing againft the Reforraation,he might ea-
fily have b:en dealt with.

Chap. XL.

Detecl. 31. A Nother of their frauds is, By ranking the Prote-
1~\ ftants among the rabble of Setls and Here fie s
that are in the war Id, and then asking ignorant fouls, If you will
needs be of any feci , how many are here before you ? and
what reason have you rather to be of the Protefiants y then of
any othtr ?

Anfto .Indeed this queftion is worth the confidering by aPapift,
or any ft&ary ; but the true Catholick is quite out of the reach
of it. The Church of Chrift is One.and but One. This one Ca-
tholick Church containeth all the true Chriftians in the world.
This is theChurch that I am a member of,which is far wider then
the Roman Church. The Church thatlprofefs my felfa mem-
ber of, containeth three parts ; 1. The mo$ fonnd and healthfull

parti

A l\ey for Catholicks. 29$

part-, and that is the Reformed Churches- 2. The meji unfound in
doclrine , though pofTeft of many Learned men ; and ;hat is the
Papifis them/elves - y ( not ds P 'apijl s (imply, bur as Qhrijiians,
though infeded with Popery. ) 3. The middle part > which is
founder then the Papifts in dodrine, but lefs learned ; and be-
low the Proteftants in both : and that is all the Greek* and other
Eaftern&nd Southern Cheches that are no fubjedsof the Pope.
All thele, even all true Chriftians, are members cf the Church
that 1 belong to, though fome of them be more found , and fomc
be leprous or lamentably polluted. Tothefel may add many
particular lefTer k&s t that fubvert not the foundation, as fome
Anabap:ifts, and divers others. And will you ask me now why
I will not be of another fed,as well as of the ProteftanB ? Why,
my anfwer is ready : ASed divided from the body, I abhor -^
I am of noSeS, It is the Unity, Univerfality and Antiquity of
the Church that are its honourable attributes in my eyes. Pro-
ttftants that unchurch all the reft of the world, and count them*
felves the whole Church of Chrift, do in fome fort make them-
felve* aScd : But where is there any fuch ? I know none fuch,
nor I hope ever (hall do : And therefore I may fay that Prote-
fhnts are no more a fed,then the Patients in an Hofpital that are
alraoft healed, or then the higher form of Scholars in a fchool,
or then the Merchants or richer fort of Tradefmen in a City -
And fuch a Sed God grant thst I may be of, even one in the
* hurch that fhall be of founded: underftanding , and of pureft:
worfhip, and of the moft careful), holy,honeft life; But ftill I
{hall acknowledge them of the loweft form, even them that-learn
the A. B.C. to be in the fame School with me : And if they
( Papiftsorany others ) will declaim me, that (hill not un-
church me, as long as Chrift difchims me not : Nor fhail it pro«
vokeme to difclaim them any further then I fee Chrift leading
me the way.So that the Papifts mjy fee that if they will deny the
Church that I am of,they muft deny their own,and a 1 the Chri-
ftian world.

But how will they anfwer this themfelvesr'Serioufly I profefr,
that befides their other errors, it is one of the g r eateft reafons
whyldare not be a Papift, becaufethen I know I muft be
a Sedary. What is a Papift but as meer a fedary as any that
rctaineth a name in the Church ? They are a company of men

P? 3

294 Af\eyfor Catfolkks.

that have fe:up a Humane Ufurping Head or Vice-chrift over
the Cathoiick Church, owning him therafelve^ and unchurching
and condemning ail the Church that will notownfrm. The
Church tint I am of is neer thrice as big as the PapUts Church
is. Theirs is but a piece,and a polluted piece, that would divide
it feif from all che reft by condemning them.

And now I would feriouily delire any Papift living to refolve
thequeftson, if he will needs be of a kh , and rorfake the Uni-
verfal Church, why of the Popifh fed rather then another? If
becaufe it is thegreateft;,I anfwer, itslefs then the whole. If
becaufe it is the pureft, it is one of the molt impure : If for An-
nuity , it is founded ( as Papal ) upon Novelty. If becaufe
it is the Richeft, their money perifh with them that roeafure the
Church and truth of Chrift by the Riches and fplendor of this
world. For my part I cannot help you out of this fnare.

Chap. XLI.

Detett. 32. \ Nother of their juglingsis, By-working upon
XJL the peoples natural affettiws, andaskjngthem^
Where they thinks all their fore-fathers are that dyed in the com'
munion of the Roman Church} Dare they thinkjhey are all damned*
Intimating that its cruelty to fay their anceHors are in Hell °, and
if they fay they be in Heaven, then there is but one way thither,
and therefore you mud go the way that they went.

But a weak underftanding may eafily deal with this kind of
Sophiftry,if it be not mattered by affedion. For 1. What if we
grant that many of cur fore-fathers that dyed Papifts are in
Heaven? Doth it follow that we rauft therefore be Papifts ?
No •* becaufe it was not by Popery that they came to Heaven ,
but by Chriftianity. What if many recover and live that eat not
only Earth and Dirt, but Hemlock or Spear- wort, or other poy-
fons ; rauft I therefore eat them ? Or doth it foiiow chat there
is no other way to health ?

2. Our fore-fathers were all faved that were holy , juftified
perfons, and no others. But among fo many and great impedi-
ments as Popery caft in their way, we hare great reafon to fear
that far fewer of them were faved , then are now among the

Reformed

A t\ey for Qatholkks. 1 9 J

Reformed Churches. And mufti needs go that difficult way to
Heaven , beciufe that fome of them get thither ? Muft I needs
travail a way that is commonly befet with thieves, becaufe fome
that go that way dofcapethcm ? This is our cafe.

3 .If this were a good way of Reafonjng,then may all the Hea<
thens, Infidels, Mabo.7ietan§,ufe it, that have been educated in
darknefs. And indeed it is the Argument which the barbarous
Heathens ufe, when theGofpelis preached to them; [ what
thinks jou, fay they, is become of our fathers f If they were faved
without the Gcfpel , fo may we. ] The ftory of that Infidel
Prince is common, that being ready to go co the water to be
baptized, ftept back, and asked, where art ail my Anceftors norv ?
And when he was told that they were in Hell, and that the Chri-
ftians go to heaven, he told them then he would be no Chriftian,
for he would go where his Anceftors are.

4. If this be good reafoning, then we may nfe it much more
then you . For we would ask you , where be all our fore- fathers
that are dead iinee the Reformation f and where be all thofe
that dyed between theRefwre&ion ofChrift and the appearing
ofPopery, or the prevailing 01 r it in the world } And wherebe
all that die in the Eaftern and Southern Churches, that are no
fubjedsof the Pope of Rome} Havewc not as little realon to
think that ail thefe millions of men are damned, as to think fo
of our Popiih Anceftors.

5. Why (hould we be more foolifh for our fouls then for our
bodies ? I would not be poor becaufe my Anceftors were fo r
Nor would I have the Stone or Gout becaufe ray Anceftors had
them ; Nor will I fay thac they are no difeafes , for fear of dif-
honouring my Anceftors that had them. And why then (hould
I willfully lick up any Popifti errors , becaufe my Anceftors
by the difadvantage of the times and of their education were
caft upon them.

tf.Itis not our fore fathers but God that we muft follow.
It is he, and not they, that is the Lord of our faith and of our
fouls. It willnotexcufeus in judgement for difobeying God,
to fay that our fore-fathers led us the way ; Nor will it eafe us
in. Hell to fufTer withour fore-fathers. Chrift rel!sus,Z»^e 16..
of a Rich man that in Hell wouid have had hi* brethren warned,
left they (hould follow him : But thefe men would have us r<>

q6 A Kjy for Catbolicks.

fellow our fore- fathers, even in their fin againft God. Whereas
the Scriptures conftantly make it an aggravation of a peoples fin,
when thev follow their fathers in it,& take not warning by their
fulls. The femjb Chriftisns were redeemed from the vain conver-
Jation received by Tradition from their fathers, I Pet. 1. 1 S.Stephen
tells the 'fiws y Ac~t.7.$ 1,52. \_Asyour Fathers diJ,fo do ye: which of
the Prophtts have not your Fathers perfecuted>]Cbr[{i condemnech
the fews for allow. ng the deeds of their fathers. LhI^. i 1 .47,48.
Mat.zi . 3 2. Nay God askcth wicked men where their fathers are,
with a dean contrary meaning to this qucftion of the Papifts,
^Zich.I.4,5 5 6.7"«r/j unto me faith the LordofHofls.be not as pur

fathers unto whom the former Prophets have cry ed t Tum jour

fathers, where are thej y and the Prophets , do the) live for ever}~^

Ez;k. 20. 18,27, 30. [Ifaidunto their children, wal\ je

not in the Statutes of your Fathers , neither ohftrve their judge-
ments, wr defile your felveswhh their Idols : I am the Lordymr

God, walk^ inmy Statutes 3°* Sayuntothehoufeof[(r&e\ %

Thus faith the Lord God ; Are ye polluted after the manner
of your fathers ? and commit ye whoredom after their abomina-
tions ? jer.44.9. \_Have ye forgotten the wickednefs of your fa-
thers They are not humbled even to this day ]Thc iS.of Bzek.

is almoft all of this , thac the fon that followeth hts father in
his fins, fhatldie, and he that takes warning andavoideth his
fathers fins, (hall live. A hundred morefuch texts there are.

7. Our fore- fathers might befaved that finned in the dark,
and yet we be damned if we will follow them in the Light, or at
leaft we fhall be beaten with more (tripes then they, if both muft
perifh. They had not our means, or liberty : If they had feen
and 'heard what we have done, many of them would have re-
pented long ago in fackdoth andafhes. Shall we fin wilfully
after the knowledge of the Truth, becaufe our fathers finned ig-
norantly for want of information?

Ch a p. XLII.

Detect. 3 3 . A Nother of their frauds is, By pretending to a Di-

J7\.vine Inflitution and Natural excellency of a vi-

fihk Monarchical government of the Church, And fo they

would

A K^y for Catbolicks. 297

would derive it from ?cter,from Chrifi yes from Nature, *nd God
the Author of Nature.

All their writings take this as their ftrength. I fhalJat this
time tie my felf to Boverius his Cheating ConfultatUn , de Rati*
one ver*fidei,&c. aA faro turn Principcm, intended for thj per-
verting of our late King then in Spain.

In bis Tart. I . Reg.6. he aflferteth that \befides Chrifi the in.
vifible Head of the Church, there is a necejfitj that we acknow-
ledge another certain vifible Head fpibrogate to Chrift, and in (I i*
tuted of him , without which none can he a member of fhrifi, or
any way fubftfi alive."] (Yet Cardinal Richlieu will not have
the Pope called Another Head.)

He begins his proof with a cheat, as grofs as common, even
an abufeof Cyprians words, /. i.Ep. 3. where C;/>W4* fpeaks
for the neceflity of obeying 0«f in the Church, meaning a par-
tic ular Church, (as the whole fcope of his Epiftle teftifiethj .♦
And this man would make them fimple believe that he fpeaks of
the Vniverfal Church.

His Reafons proceed thus : Firfi (p. 128. Sec.) he tells «/,
thit^the invifibleGod thinks meet to Govern the world by vifible
menT\ Anfw. And who denies that Chrift alfo governeth his
Church by men ?

But he concludeth hence \_Num alia rations , &c. Shall we
believe that Chrifi doth govern his Church in another way then
God governcth the whole World ?~\ Anfw. Reader, doth not this
man give up thecaufe of the Pope, and fay as much againft
it fundamentally as a Proteftant ? Saith Boverins [We mufi
not believe that Chrifi doth govern the Church in another
way then God doth govern the world,] But (faith common fenfe
and experience ) God dsth not govern the whole world by any
one ( or t#o , or ten ) Vniverfal Vice-monarch : Therefore
Chrifi doth not Govern the Church by any one Vniverfal Vice-
monarch.

His next ReaCon is, \_Becaufe Chrift was a vifible Monarch
once on earth himfelf. And if the Qhurch had need of a vifible
Monarch thin.it hath need of it fiill.] Anfw. 1. Here the Rea.
der may fee, that it is to no lefs then to be Chrifts fuccefTor , or
a Vice-chriir, that the Pope pretendeth. And then the Rea-
for, if it were of any worth, would as well prove, that there

Q^q rauft

ip 8 A I\ey for Qatholick-

mutt be one on earth ftill that may give theHolyGhoft imme-
diately, and make Articles of Faith de novo, and Laws for the
Church (with promife of Salvation) and may appoint new Of-
fices and orders in the whole Church, &c. And why not one
alfo to live without (in, and to die for our fins, and rife again,
and be our Saviour ? And why not one to give us his own body
and blood in the Sacrament ?

2. Chrift himfelf doth oppofe himfelf to all terreftrial inha-
bitans , faying, Omtsyonr Mafter, even Chrift.] And what
then ? why Be not je called Mtfters ? But he that is greateft
among yon, Jb.dl be jottr fervant. And Be not je called Rabbi,
for one is your Mafter, even Chrift , and all je are Brethren,'}
Mac. 23. 8.9, 10, 11, 12. where moft evidently he fhews
thac net her Peter , or any of his own Difciples were to be
called Matters, as Chrift was, nor was any fucb to be on earth,
and fono Vice chrift ; yea that all his Apoftle* being Brethren,
were not to be Matters one to another, but fervants : fo thac
here is a plain bar put in agamft any of Peters Mafterfhip or
Hea.fh pof theUiiverfal Church.

3 . We do on thefc and many other Reafons, deny your con-
fluence. It follows not that we muft {till have a Chrift on
earth, becaufeweonce had.

4. Cbrift hath chofen another Vicar ( though invifiblej as
Tcrtullian calls him : and that is, the Holy Qhoft, whom he fent
to makeiuch fupplyas was neceflary, by various gifts propor-
tioned tothefeveral ftates and members of the Church.

5. If Chnlt would have left a Vice-cbrift upon earth, which
(hould have been an Efpntial part , even the Head of his
Church-, he would doubt lefs have plainly exprefied it in Scri-
pture, anddefcribed his Office and Power, and given him di-
rections to exercife it , and us directions how to know which is
he, and to obey him : But there is not a word of any fuch mat-
ter in the Scripture, (nor Antiquity,) when yet it is a point
('if true ) of fuch unfpeakable importance.

6. You might at well feiga , that if it were then nectfTary to
have twelve or thirteen Apoftles, itisfoftill: and if then it wa*
neceflary to have the gift of tongues and miracles, it is fa (till :
which yet the Pope himfelf is void of.

7. It is not enough for your filly wit, to lay its fit that Cbrift

have

A Key for Qatholkks. 299

have a Sttccejfor , therefore he bath one : but lee him that claim-
eth fo high an honour as to be the Vice-chrift , produce his
Commiffion,and prove his claim if he will be believed.

8. Chrift is ftill the vifible Head of his Church, ken in Hea-
ven, and as much feen over all the world , except Judea and
Egypt , aseverhewas. When he was on earth, he was not vi-
fible at Rome, Spain, Afia,&c. He that is Emperor of the
Turkifh Monarchy, perhaps was never perfonally an hundred
miles from Conftantinople. The King of Spain is no vifible Mo-
narch in the W( ft- Indies. And if all the world except fudea
might be without a Prefent C hrift , then why that may not as
well as the reft, youmuft give him an account, if you will tie
him to be here refidenr.

9. And yet if the Pope would ufurp no more Power then
Chrift exercifed vifibly on earth, it would not be all fo bad as
it is or huh been. He would not then divide inheritances , nor
be a temporal Prince, nor wear a Triple Crown, nor keep fo
glorious a Court and Recinue,nor depofePrinces,nor deny them
tribute, nor exempt his Prelates from it, nor from their judge-
ment Seats, nor abfolve their Subje&s from their fidelity, &c.
nor trouble the world as now he doth .♦ He would not exercife
the power of putring any to death : much lefs would he fet up
Inquifitions, to burn poor people for reading the Scriptures,or
no being of his mind.

Pag. 13 3. He makes Chrift the vifible Pope while he was on
earth, and tells us that Promulgating the Co/pel , finding Apa~
files , infiittiting Sacraments , &c. were Pontificalia munera,
Papal Offices. Anfw. And indeed was Chrift a Pope ? and is
the Pope a Chrift ? Jefus I know, and Peter and Paul I know :
but this Vice-chrift I know not. I f indeed the Vice-chrift have
power to do thefe Papal works, to promulgate a new Gofpel,to
fend out Apoftles , to inftitute Sacraments, &c. as C hritt did,
let us but know which be the Popes Sacraments , and which be
Chrifts; which be the Popes Apoftles, and which be Chriftj- and
which is the Popes Gofpel, and which is Chrifts, and we (hall
ufe them accordingly. The LawandTeftimonj will help us to
difiinguifh them.

Pag. 134. He comes to prove that Chrift hath a Succrjfor ■
and his firft proof is from Mic. 2. Let the Reader pcrufe ir.and

Q.q - judge

joo A K?yf or Catbolicks.

judge without any help of mine, what proof there is that the
Pope is a Vice-chrift.

The next is in Hofea x. which fpeaketh of the return
of the Jfraelites from Captivity. Let the Reader make his
bed on it for the Pope , for I think it not worth my labour
to confute the Papifts impudent perverting fuch Texts as
thefe.

By the way he tells us fas Card. Richlieu and the reft com-
monly do) that [jts no dijhonour to Cbrifi to have a Deputy, no
wore then for the King of England to have a Deputy , or Vice-
kjngin Ireland.] Anfa. i. But our firft queftion is, Whether
de tz&ofuch a thing be t Prove that Chrift bath Coratniffioned
a Vice-chrift, and we will not prefumeto fay that he hath dif-
honoured himfelf.

2. Though it ftiould not difhonour Chrift, it is fuch a tran-
fcendent honour to man, as we will not believe that any man
hath, that proveth not his claim. It was no difhonour to the
Godhead to be united to the manhood of Chrift in Perfonal
union; but if the Pope fay, that the Godhead is thus united
to his m?nhood, verily I will not believe him.

%. Though we fhould not haveprefumed to queftion Chrift
if he had done it, yet we muft prefume to tell the Pope that he
is guilty of difhonouring Chrift by his ufurpation. i. Becaufe
he fets up himfelf as Vice chrift , without his Commiflxon;
and takes that to himfelf, that is, Chrifts Prerogative. God
faith, This is my beloved Son in whom J am weft- p leafed, Hear
him] And the Papifts fay of the Pope, Thu ii the Vice'chrifi y
Hear him] 2. Becaufe the Power of a King is more communi-
cable, then the Power of Chrift, it being fuch as is fit for one
meer man as well as for another. But the Power of Chrift is
fuch as no meer man is fit for. The capacity of the Sub je& is
Confiderable as NccciTary to the reception of the form of
Power. He that is God as well as Man is fit for an Univerfal
Monarchy, when he that is meer man is not. From whence we
argue thus.

If there was never fuch a thing by Gods inftitution as a
meer man to be the Chrift or Univerfal Head o/the Church,
then there is no fuch thing to be imagined now : But there never
was fuch a thing ; Therefore there is no fuch- ■ — ~

Chrift

A l\ey for Catholicks. joi

Chrift that was the vifible Head was God and Man : when
the Pope is fo, we will believe in him as his Succeflbr.

4. It would mine the Church to have built on fo fandy a foun-
dation , and to have laid fo much work on one that is fo unable
to perform it. Doubtlefs common reafon tells us, that if God
made any one man the Monarch of the whole world (efpecially
leaving his Comraifiion as obfeure, as the Popes is, were it any)
and (hould not give him a divine or fupra-humane ftrength to
execute it, it would be the confufion of the world. I am rot
well acquainted with the Power of Angels ; but I hope without
dilhonouring them , I may fufped, that the due managing of
fuch anil niverfal Monarchy is above their abilities .• At lea It I
am confident, it is an honour that their Modefty and Reverence
of Chrift will not permit them to own, as the Pope doth. If
this Vice-chrift be not a falfe Chrift, he may apply that of Heb.
1 . [Being made fo much better then Angels, as he hath by in-
heritance obtained a more excellent name then they : For unto
■which of the Angels [aid heat anytime'] thou art the Succeflbr
of Chrift, thou art the Univerfal Head of the Church ? Whether
the Pope will be called the Vice-fon of God , the Vice-faviour,
and fay, [Let all the Angels rror /hip him; fit then on mj right
hand., &c] I leave to his modelty to confider ? But I muft
profefs here to the Reader, that though my modefty and con-
fcioufnefs of ray weaknefs, hath made me fo fufpicious , left I
underftand not the Apocalips , as to fufpend my judgement,
whether the Pope be the Antichrift , the Beaft, &c. yet the
reading of their ferious imraodeft arguings, to prove the Pope
to be the Vice-chrijlon Earthy doth exceedingly more increafe
myfofpicion that he is 7^ Amichriji. For to be Peters Suc-
ceflbr, as aflrftApoftle, is a' contemptible thing in thefe men
eyes. This is not it that they plead for. Bellarmine (ubi fupr.)
exprefly tells us, that the Pope fuccceds not Peter as an Apoftle.
No, it is as a Vice-chriji to the whole Church, as "Boverins here
profetfedly maintaineth. And this they make the Foundation
of their Catholick Church, and the acknowledgement of it Ef-
fential to every member of it. Which I even tremble to read
and think of.

Next Boveritts comes to bis proofs from the New-Teftarrenr.
And thofe are the fame that I have anfwered (as Bellarmine s)

QLCJ3 in

302 A Key for Catholicks.

in my [Safe Religion^ and are an hundred times anfwered by our
writers , and therefore the Reader may excufe me, if I put him
to no long trouble about them.

The firftistheold \_Tues Petrus, &inhancVevc&m. &c]
Anfw. i . He doth not fay [ Thou art Chrift, or the Vice-chrift,or
my Succejfor , or the Vniverfal Monarch of the Church : No
fuch words at thefe. 2. Ic is Chrift himfelf here that is called the
Reck_, and not Peter, cj. d. [Thy name is Peter who confejfeft
me, in allufion to which I tell thee, that I whom thou haft confef-
ftdamVetva, the Rock^ upon which I will build me a Church t
rvhich the gates of Hell Jhall not prevail againft.] As the Apoftle
faith of the fpiritual Roc^ i Cor. 10. That Rockjvas Chrift.']
So may I of this.

3 . But if it had been fpoken of Peter, ic had been no more
then is fpoken of the otherApoftles,on whom as on a Foundation
the Church is faid to be built Jefus Chrift himfelf being the head
corner {tone, Eph. 2. 20.

But what need we more.if we put nor out our eyes,then to
find in all the New Teftament, that Peter was never called or
taken for a Vice-chrift by the Apoftles, ( unlefs Secundum quid,
as every EmbafTader of Chrift is that ("peaks his meflage in his
ftead. 2 Cor 5. 19,20 J and that he never isfaidtoexercife any
UniverfalGovernment over the reft of the Apoftles ,norfo much
as give them a Law, or Convent them before biro, or fend them
out , or do any more in Ruling them, then they in Ruling him,
nor fo much as Pauld'xd in rebuking him to his face for difor.
derly walking,^. Gal. 2. Yea when Paul catls them o*>-»*//that
tided with Peter, though but in the fame over-valuing way as
others did of Apolhs and Paul , faying [_I am o/Paul, and I
am of Apollo, andl urn e/Cephas,] l Cor. I. 12. He faith
to them that faid [_ 1 dm of Chrift ] [ Is Chrift divided Q as
{hewing that he was the common Univerfal Head and Mafter of
chemall. But when he mentioneth meer men , he hath no fuch
word : He faith not £ Is Peter divided ] But implying all in
one,he faith [ Was Paul crucified for you , or were yee baptized
into the name c/Pau!? J And [ Who then us Paul,<*»d who is Apollo?
( implying alfo, Who is Peter) but Minifters by whom ye believed
as the Lord gave to every man, 1 Cor. 3 . s0^ ee 1 Cor. 4 6.

Pag. 144, Boveriu* playes his game with Metaphors and Simi-
litudes*

Alf\eyforCdiholicks. $oj

litudes, and faith [ The Church is Chrifts Kingdom, an Army, a-
Sheeyfold, a Houfe y a Ship^or Noahs Ark^i ani rvhats a Kin^m
without a vifible King : »r an Army without a Vifible G neral :
or a Flocl^ without a vifible Shef heard: or a Hottfe without a
Houjholder : or a Ship without a Pilot ? ]] Anfw. I . The whole
earth is Gods Kingdom! Andean he not Govern it without a
Vifible Monarch t Why then did the world never hear of luch a
man? Yea the whale world is the Kingdom ofChrift himfelf,
though not in that fpecial fort as his Church is : For all Power in
heaven and earth is given him Mat. 28. 18, 19. and for that end
he Djed,Rofe and Ri vivedjhat he might be Lord of the Dead *nd
Living, Rom. 14. 9. Anil he is made Head over ail thing* to the
Church, Eph.i. 22,23. And hath this Kingdom an Umver-
fal Vifible Monarch? Yes; the Pope is the man: Long hath
he laid claim to it- Princes, you fee whofc hands your Crowns
and Kingdoms are in : Deceive not your felvcs,they are the
Popes: For certainly they are all Cbrifts v and if he be to be be-
lieved, heisthe Vicechrift,and fo fucceedeth him in the Monar-
chy of the world. But then why doth not this fimple Pope lay
claim to the Empire of Indoflan, and Tartarie , and China ,
and ConftaminopU , as well as of thefe fmaller Kingdoms of
Surepe ?

2. And for the Metaphorical title of an Army, I anfwer, It
fufficeth that it hath an Univerfal General in Heaven , that can
command it twice as well there as the Pope can on earth, yea
and is as Vifible to the Antipodes, yea to me, as ever the Pope
was. All the world is Gods Army ; But I will not fay that the
Pope or any man is Generall of it (faveChnft) nor will I call
him, The Lord of Hop.

3. And for the Sheepfold ofChrift, he hath appointed parti-
cular Shepheards to watch for the feveral parts of the flock.
But if one man were telook to all the ftieep in the world, he
would make fuch work as the Pope would do with the flieepof
Chrift. It youttll us dill that Chnft is out of fighr, I anfwer,
He is even at hand : he is coming : he will not be long ; In the
mean time it is the duty of every Paftor \_ to feed the fak. of

God that is amsng them — not as Lords over Gods Heritage

( as the Vice-chnlt would be : ) and when the chief Shipheard
doth appear, wefhall receive the Crown, ] 1 Pet. 5, 1,2, 3, 4. Pe-
ter

304 A K^y for Qatbolicks .

ter never dreamed, poor man. that he was the chief Shepheard
himfelf.

4. For the Metaphor of a Family, Ianfwer,That God can
Govern all the Families in the world : and when the Pope can
do fo, then all the world (hall acknowledge him the Matter of
the Family. Till then we have learned that the whole Family of
Heaven and Earth is named of God, and of the Redeemer- God-
and-Man : but not of the Pope of Rome.

5. And for thefimilitude of a Ship, Ianfwer, One man can
Govern a fhip of the common fize-, but a (hip as big as all the
world, I think no man but Chrift can govern : And fo confi-
dent ami in this opinion, thatlprofefs I will not be in that
fhip as big as the world which the Pope (hall undertake to Go-
vern , if I do but know how to get out of it.

Pag. 146. He goes on to tell us,tbat even the bruits have
their Governour s, and inftanceth in the Bees. Anfw. I am not
well acquainted with Irrational Govermurs or Governments :
but ferioufly it is no Article of my faith , that one Bee can Go-
vern all the Bees in the World: Nor one Ape all the Apes in the
world. Lee it fuffice the Pope that every particular Church
be a Bee-hive , and every Hive have its proper Governour.

Next be again tells Prince £harlt [ that r»e [hould not deny
that to the Church which we fee is necejfary to all humane Socie-
ties ] Anjw. Was this man in his wits I Have all Societies , or
any Society an Univerfal Humane Governour ? Who is it that
is the Univerfal Chancellor of all the Academies on Earth ?
Who is it that is the Ruler of all the Colledgesof Phyfitiansin
the world? I know what Schoolmafter we have in our own
School here ; but I never heard of an Univerfal Schoolmafter
for all the world ; nor for all England : who is the Uni-
verfal Governour of all the Companies of Merchants in the
world ? Or who is the Univerfal King ?

In the Conclufion he gathers up all into feven reafons, Why
the Church /hould have a Vice-chrifi [ I .That the militant Church
might be like the triumphant, mho have one Invifible Head. ]
lAnfn. 1 . Chrift is vifibJe to the Church in Heaven. 2. When
you have proved that any meer man is Chrift,or Head in Hea-
ven, then we will grant that a meer man (hall be Chrift and
Head on earth. 3 . Earth is not yec fit to be conformed to Hea-
ven

A E\ey for Catbolicks . 305

vcn in its Government. 4. Is it not the trueft conformity, thai
Heaven and Earth have one and the fame Lord, though vifible
to them and not to us, yet ruling us by vifible officers ? 5 . But
tf-this will not ferve, lets have on earth a vifible Government :
therefore let us have no Pope that is invifible to almoft all
the world ; but Pallors that are vifible in their particular
Churches.

The fecond Reafon \%[That the militant Church differ not from
it [elf \ but as each particular Church hath one Vifible Head or
Pafior, jo the whole fljould have. ~} Anfrv. i . Content,if the Pope
can (hew as good a Comraifiion for the whole, and be as able
to Govern the whole, and will really be prefent with the whole,
and vifible to thera. 2. Is the world unlike it felf,ifall the world
have not one King, as every particular Kingdom hath ? Or one
Schoolmafter,as every particular School hath ?

The third Reafon is [ For prefervinr Vnitj. ] Anpw. i . And
well it is done by you ? And what unity will you keep at the
Antipodes? Orinthevaft dominions of Heathen and Mahome-
tan Princes,where Chriftians are difperfed, but you come not
neerthem? 2. We have a better unity already in One God 3
One Chrift, One Spirit, One Gofpel, One Baptifm, One Hope ,
&c. 3 . The Mahometans have more unity then you.

The fourth Reafon is [_ To fulfill the dotlrine of the Prophets
andChrifi. 'Arfrv. You (hould have better (hewed fuch a doftrine
before you had made ufe of it as a reafon.

The fifth Reafon is [ That the Chrifiian Church may be like
thefewifo] Anfv. When the Chriftian univerfal Church is no
bigger then the Jewifh, that one may Govern it as well , we
will hearken to you : Let the Pope undertake no larger a
Circuit.

The fixth Reafon is [ That there may be Come one Snp>-eam
judge to punijh Bi(hop y and define matters of faith , call Councils ,
extinguijh hcrefics and/chifms,] Anfrv. i. One (Thrift is enough
for the Catholick Church for all thefe ufes. I find the Articles
of faith as well defined by Chrift, as by the Vtce-chrift. I
havefearcht the writings both of Chrift and theVice-chrift,
and in my poor judgement there is no comparifon between
tbem; nor hath the Pope one jot mended the Scripture. 2. Ard ^

for Hcrefies andSchifms,Chrift hath extinguiflit many , bat

5 o 6 A K?y f or Catholich .

for ought I fee the Pope rather increafech them. In good fad*
nefs,did God fend John the twency fecond alias the twenty
third^o extinguish Herefie% wuh all thofe Abominations and
ail that Infidelity that was chirged on him by a General Coun-
cil ? And was John the thirteenth a Vice chrift to extinguish
Herefiesby all that diabolical villany that he was depofedfor
by a Council ? 3 . And for calling Councils , they have learnt
more wit, fince Conftance and Ba/ilhzve let them know what
Councils mean to do by them. Unlefs they can pack up forty
or fifty ( or what if it were an hundred,or two hundred ) as
they did at Trent, to fay their leflon , as it was brought to
them from Rome, and to call themfelves a General Council
for fo'ks to laugh at them. Is this all that we mud have a
Vice-Chrift for? How many General Councils did the Pope call
for fix. hundred years after Chrift ? Tell us without Lying , and
let us fee why he was created.

The feventh Reafon is £ That the Divine Jnfiitution of Chrift,
ani the plain Scripture about Peters Primacy may take place. ]
Anfa. 1. Where (hall a man that hath eyes find your pretended
inftitution ? The blind may fooner find it by the half. 2. Prima-
cy and Monarchy are not all one. And Bellarmine can tell you,
that its one thing to be the firft Apoftle.and another thing to be
the Vice-chriftto the Church Universal. Peter was none fuch.
3. No nor was he properly any more the Biftiop of -flow* then
of many another place. Antioch c'aims the inheritance by
birth- right , as Peters firft fuppofed feat, and ferufalent before
them both.

Well, Reader thou feeft now how Babel is builr,and what is
the ftrongeft fluff that the learned Spaniards had to aflaultPrince
Charls with : For verily I have not bawkt their ftrength : And
were it not for the lofs of precious time to you and me,I would
quickly thus (hew vou the vanity of abundance more of their
moil applauded writings.

Chap.

A K^y for Catbolicks. J07

Cha p. XLIII.

DeteB. 34. A Nothcr of their Devices is, to take nothing
JTjk as Evidence frem Scripture, bnt the Letters
or txprefsftords.

They will not endure to hear of confequences,no nor Synoni*
inal eKpreflions. Be //arming himfelf faith ( de verb. Dei,/tb. 3 .
ca P' I' ) [ C onven * t * nter ms & advtrfarios,tx fob literati fen*
fu, petidebere argument a efflcacia : nam eum fenfum qui ex ver'
bu immediate colligitur, certnm eft fenfum ejfe fpiritus fantli.)
But this may admit a fair interpretation. It was Cardinal Fero*
mus in his Reply againft King James that is judged the devifer
of this Dectit ' but Gcnterim and Vtronitt* the Jefuites hare
perfected it. I (hall fay but little of it , becaufe it is already
dere&ed and refelled by PapiI Terrius 16 18. and Ifaaccw
Chwinm 1623. andiV/V. Vede/ius 1628. at large. Yea Vedelius
(hews,f^. 6. p. 50. &c. that it was hatcht in Germany by the
Lutherans for the defending of Confubftantiation,and from them
borrowed by the Revolter Perron.

For our pirts, the cunning Sophifters (hall find us very Rea-
fonable with them in this point .- but if they be fain out with
Reafon it felf, there's no way to pleafc them bul by turning
bruits. And we will not buy their favour at thofe rates.

Our judgement in this point, I (hall lay down diftin&Iy ,
though briefly,as followeth. 1 . The Holy Scripture is the Do-
ctrine, Teftament and Law of (Thrift. And we (hall add nothing
to it, nor take ought from it. The ufeof it as a do&rine, is to
inform us of the will of God in the points there written. The
ufe of it as a Teftament, is to fignifie to us the laft will of our
Lord concerning our duty and Salvation. The ufe of it as a Law,
is to appoint us our Duty and Reward, or Pur iflimenf^nd to be
the Rule of our obedience, and in a fort, the Rule by which we
(hall be judged.

2. All Laws are made to Reafonable creatures, andfuppofe
the ufe of Reafon for the underftanding them. To ufe Reafon
about the Liw,is not to add to the Law.

3. The lubjed mult have this ufe of Reafon to dfcern the
llr 2 fence

308 Al\eyforCdtbolicks.

ferccof the Law that, he may obey it. And the judge mull
Rationally pafs the fentence by it.

4. This is the Application of the Law to the fad and perfon :
And though the fad and perfon be not in the Law, yet the Ap-
plication of the Law to the fad and perfon is no addition to
it. Otherwise toufe any fuch thing would be to add to it.

5. As thefadisdiftind from the Law fo muft the fentence
of the Judge be, which refults from both.

6.Tofpeakthefame fence or thing in equipollent terms, is
not to add to the Law in matter or fence.

7. Yet we maintain the Scripture fufficiency in fm gtnere^ in
terms and fence \ So that we (hall confels that equipollent
words are only Holy Scripture as to fence, but not as to the
termf.

8. Bat there is no Law but may many wayesbe broken, and
noDodrine but may be divers wayes oppofed. And therefore
though we yield that nothing but the exprefs words of God
are the Scripture , for terms and fence , yet many thoufand
words may be againft Scripture, that be not there exprtfly for-
bidden m terms.

9. The Law of Nature is Gods Law, and the Light of Nature
is his Revelation. And therefore that which the Light of Na-
ture feeth immediately in Nature, or that which it feech from
Scripture and Nature compared together, and foundly con«
dudeth from the fe prcmifes, is truly a revelation from God.

10. The Conclufion folioweth the more debtle of the Pre-
mifes,in point of evidence or certainty to us. Where Scripture
is the more debile , the:e the conclufion is of Scrip:ure faith:
but where the fad or Propofition from the Light of Nature is
more debile, there the conclufion is of Natural Evidence : But
in both , of Divine difcovery. For there is no Truth and
Light but from God the Father of Lights. This is our judgement
herein.

Now forthePapifb , you may fee their folly thus; 1. If no-
thing but the bare words of a Law may be heard in Tryals, then
all Laws in the world are void and vain. For the fubjeds be not
all namei in them; nor the fad named: And what then have
witneffs, and jurors, and judges to do ? The Promife faith : He
that belicveth fhillbe favni: But it doth not fay that BelUr-

mfat

A J$ey for Qttbolkh. 309

mine or Veronius believeth : Doth it follo-w that therefore
they may make no ufe of it for the comforting of their fouls in
the hopes of Salvation: The Threatning fauh, th* t he that
believeth not is condemned : But it faith not that fuch er f*ch a
man believeth not : fhould they not therefore fear the threat^
ning?

2. By this trick they would condemn Chrifl himfclf alfo \ as
adding to the Law in judgement. He will fay to them , / rvas
hungry and je fed me not, Sec. But where faid the s cripture fo,
that fuch or fuch a man fed not Chrifl: ? It needs not : Chrifl
knows the h€t without the Scripture. The Scripture is fufficienc
to its own ufe, to be Rule of Obedience and Judgement:
but it is not fufficientto every other ufe which it was never
made for. The Liw faid to Cain, Thoh /halt not murder. But
it faid not to him , Thou hafi hilled thy brother, therefore thott
/halt die. It was the Judges part to deliver this.

3. By this trick they would give a man leave to vent any
Blafphemy, or do any villany, changing but the name. But they
(hall find that the Law intended not bare words, but by words
to fignifie things : And if they do th: things prohibited , or
hold the opinions condemned , what ever names or words
they cloaththem with, they (hill feel the pumfhtnent.

4. By this they would leave almoft nothing provable by
the Scripture , feeing a Papiir or Heretick may put the fame
into other terms, and then call for the Proof of that. For ex-
arap'e, they may ask where God commanderh or inftitureth
any one of the Sacramenrs in Scripture? And when we telf
them where Baptifm and the Lords Supper were inflitured, they
may reply, that there is no mention of Sacran ents; and foturn
real Controverlies into verbal.

5. Yea it feems by this they would makca'l Tranflitions to
be of little ufe. And a man might lawfully fin in Engli/b, be-
caufe God forbid it only in Hebrew and Greek.

6. If this be the way of it, let us remember that they muft
in Reafon ftand to their own Rules. Let them tell us then what
Scripture faith, that Ptter yeas the Vicar of Chrift, or the Head
of the Catholic!^ Church : or the Bifbop of Rome, or that the
Pope u his Sucre for , or that the Pope is the Vice-chrifl , or
Vniverfal £i/bop. Where is there exprefs Scripture for

Rr3 an"

u o AK^yfa 0*t/?oJicta .

any of this ? Yea f<> much ai BtlUrmints Literal fcnfe.

7. And whv vto not thefe blind and partial men fee , that the
fame cour& alfo rauft be taken with their own Laws ? And that
all th^" Decretals and Canons are infufficient , according to
tKri'e Rules, lis eafic for any Heretick to form up his Error into
other words then thofe condemned by Pope or Council : And if
you go again to the Pope , and get him to condemn thofe new
cxpreffions, the men in Mexico may ufe them long to the de-
triment of the fouls of men, before the damnatory fentence be
brought to them. And when k comes, they can again word
their Herefie anew. The fanfenifls in France (hew how well
the Popes decifion of wordy Controvcrfies is underftood, and
doth avail. But really if they will hold that no part of the
Popes Laws oblige but in the literal fenfe, or that none offend
that violate not the Letter, they willm3kea great alteration in
their affairs. And perphaps any of their fub je&s may Blafpheme
the Pope himfelf in French, Butch, Irifb, Bnglifb , Slavonian,
&c. becaufc he forbids it only in Latine j For if Tranflationsbz
not Gods Word, then they are not the Popes word neither. A
pretty crochet for a Jefuite. It is mendacium, and not a Lye,
that the Pope forbids. It is faidthata Traytor or Murderer
may be hang'd : but it is not faid that fuch or fuch a man (hall
be hang'd j or that he was a tray tor or murderer.

Their common inftance is, [The Scripture no -where calls it
felf the whole word of God j nor no where tells us which be £anc
nical Btoks , &c. and jet thefe are Articles of Faith.~\ Anfw.
1. The Scripture doth call it felf the Word of God , and fignifie
itsownfufficiency,an. feveral Books have particular teftimonies
to be Canonical. 2. Though fecondarily fo far as Scripture
affirmeth its own Divinity,it be to be beleivedcyet Primarily,thic
this is Gods Word, and that thefe are the Books, and that they
are not corrupted, and that they are all, &c. are poinrs of know-
ledge antecedent in order of nature to Divine Belief of them.
There are two great Foundations antecedent to the Matter of
Divine Faith. The one is Gods veracity j that God cannot lie :
The other is, His Revelations ; that This is Gods Word : The
firft is the FormalObjecl of Faith : The fecond is a Necejfary
Medium between the formal objeel and the fubjecl ; fine qua
fton, without which there is no poifibility of Believing. The Ma-
terial

A l\ey for Catbolich. 3 1 1

terial objecl called the Articles of Faith, prefuppofe both tbefe.as
points of Knowledgc,proved to us by their proper evidence. And
that this is All the Word of God, is ameer Confequence , from
the actual Tradition of this much and no more.

To giveyouanundertyable illuftration by inftance. Let us
enquire which be the Adminiftring Laws of this Common-wealth.
And we fhall find that I. The Authority of the Law-givers
is ncneof them .-, for that is in the Ccnfiitution, before the Admi-
niftration ; and it is the formale ebjetlum of every Law, which
is more noble then the Material objeft : 2. And the Promulga-
tion of thefe Laws, is not it felf a Law ■ but a necejfary Medium^
fine quo non, to the a&ual obligation of the Law. 3 And that
there is no other Laws but thefe,i$ not a Law ; but a point known
by the non- promulgation of more. 4. And that all thefe Laws
arc the fame that they pretend to be, and that they are not
changed or depraved (ince, this is not a Law neither ,but a Truth
to be proved by Common Reafon, from the Evidences that may
be brought from Records, Practifc, and abundance more.

So i$ it in our Cafe. 1. That God is True, and the Soveraign
Reflor, is firft a point to be known by evidence-, the one being
the formal obje& of Faith, and the other the formal objecl of
obedience : and eafily proved by Natural Light, before we come
to Scripture. 2. And that this is Gods Revelation , or Promul-
gation of his L*w, is a point alfo firft to be proved by Reafon, not
before we fee the Book or hear the Word, but out ef the Boole
or Doctrine it felf, (propria luce) together with the full Hifto-
rical Evidence,and many other reafons, which in order of Nature
lie before our Obligation fide divina to believe. So that this is
not Primarily an Article of Faith , but fomewhat higher, as be-
ing the Necefftry Medium of our believing. 3. And that
there is no other Law, or Faith, is not Primarily a Law or Ar-
ticle of Faith , but a Truth proved by the Non- Revelation or
Promulgation of any other to the world. He that will prove us
obliged to believe more, muft prove the valid Promulgation or
Revelation of more. 4. And that thefe Books are the fame,
and not corrupted, is not directly and primarily an Article of
Faith , but an Hiftorical verity to be proved as abovefaid.
And yet fecondarily, Scripture is a witnefs to all or mod of thefe,
and fo they are de fide. But of this I refer the Reader for fuller

fatisfaftion

312 jiKgyfor Catholicks*

fatisfa&ion to my Preface before my fecond Part of the
Saints Rtfi.

And thus it 'a manife(t,that it is an unreafonable demand of the
Papifts to call for exprefs Scripture, for thefc that are not Articles
of Faith in proper fence.

Ch a p. XLIV.

Detttt. 35. /^\NE of their Practical Deceits confifteth in
V-/ the chwfing of fuch perfons to difpttte with,
againfi whom they find that the] havefome notable advantage.

1. Commonly they deal with women and ignorant people in
fecret, who they know are not able to gainfay their falfeft,fillieft
reafonings.

2. If they deal with a Minifter, it is ufually with one that
hath forae atleaftof thefe difadvantages. 1. Either with feme
young or weak unftudyed man, that is not verft in their way
of Controverfie. 2. Or one that is not of fo voluble and
plaufible a tongue as others. For they know how much the
tonguing and toning of the matter doth take with the com-
mon people. 3 • Or with one that hath a difcontented people,
that bear him Come ill will , and are ready to hearken to any
one that contradi&eth him. 4. Or elfe with one that hath fixe
upon fome unwarrantable notions , and is like to deal with them
upon terms that will not hold. And if they fee one hole in a mans
way of arguings, they will turn all the brunt of the Contention
upon that, as if thedifcovery of his peculiar Error or weaknefs
were the Confutation of his Caufe. And none give them greater
advantage here,tben thofe that run into fome contrary extreasn.
They think to be Orthodox by going as far from Popery as the
fartheft; About many notions in the matter of fuflification,
Certainty of Salvation , the nature of Faith, the nfe of Works,
&c. they will be fure to go with the furtbeft. And a Jcfuite
will defire no better fport, then to have the baiting of one that
holds any fuch opinion, as he knows himfelf eafily able to dif-
grace. One unfound Opinion or Argument is a great difad-
vantage to the moft learned Difputant. Molt of all the inful tings
and fuccefs of the Papifts , is from fome fuch unfound paflages

that

J L^eyfor Qatholkh.

1*3

that they pick up from fome Writers of our own (as I faid
before. J And they fee all thofe together , and tell the world
that This is the Prottflant Religion. Juft as if I (hould give
the Description of a Nobleman trom all the blcmifhes that ever
I (aw in any Nobleman. As if I hive feen one crookjbackt
another blind , another lame , another dumb , another deaf
another a whoremonger, another a drunkard, &c. I ffcould fay,
that A Nobleman is a whoremonger , and drunkard, &c. that
loath neither eyes, nor ears, nor limbs to bear him, &c. So deal
they by Proteflants; And what a Character could we give of
Papifts on thefe terms r

But I would intreat all the Miniflers of Chrift to take heed
of giving them any fuch advantage. By over-doing, and run-
ning too far into contrary extreams, you will fooner advantage
them, and give them the day, then the weakeft Difputants that
ftand on fafer grounds. Inconfiderate hear, and felf- conceit-
ed nefs , and making a fadion of Religion , is it thatcarryeth
many into extreams : when Judgement, and Charity, and Ex-
perience, are all for M deration, and ftanding on fafc ground.
A Davenant, a Lud Crocius, a Camera, a DalUus , &c. will
more fuccefsfully confute an Arminian , then a Maccovius

a fo it is here. The world fees in the Anfwer of JCmt, what

an advantage Chillingworth had by his- Principles ; when the
Jefuite having little but the reproachful flander of a Socinian
name andcaufe to anfwer with, bath loft the day , and (hewed
the world how little can be faid for Popery.

Chap. XLV.

Detctt. 36. A Nother of their Practical frauds is in feeding
jL\ to Divide the Proteflants among them f elves %
or to breaks them into Setfs, orfojfon the dutlile fort with Here-
ftes, and then to draw them to fome odious pratlifes , to caft a dif-
grace *» the Proteftant Caufe.

In this and (uch He'hfh pradifesasthis, they have been more
fuccefsful then inall their Deputations. But whether the Caufe
be of Heaven or Hell that mud be thus upheld , I leave to the
confiderate to judge.

S f Whac

j 1 4 A I\ey for Catbolicks .

What i hey have done abroad in this way, I leave others to
enquire thac are more fie j But we all fraarc by what they have
done at home.

Yet this I may well fay, that if their own fecular Priefts are
to be believed , (as Watfon&nd many more ) It is their Jefuites
thac ruve fet many Nations in thofe fUmes, whofe caufe the
world hath not obferved. And I may well fet down the words
of a Pneft of their own, JohnHrown, aged feventy two, in his Vo-
luntary Confeffion to a Committee of Parliament , as it is in
M . Print Introduft fag. Z02.

Saith he [ The whole Chriftian world doth acknowledge the pre-
diSlion which the ZJniverfttyof Paris doth forefee in two feveral
Decrees they made Anno 1565. When the Society of Jefuites did
labour to be members of that Vnivtrfity : Hoc genus hominum
nitus eft ad internum Chriftianae Reipublicae & fubvertionem
literarum. They were the only caufe of the troubles which fell out
in Mufcovic, when under pretence to reduce the Latine (fhurch ,,
awl plant themfe Ives, and deflroy the Greeks Church, the poor King
Demetrius and his J3ueen,and thofe that followed him from Polo-
nia were all in one night murdered by the monfirous ZJfurper
of the Crown , and the true progeny rooted out. They were the
only caufe that moved the Swedes tota\e %Arms againft their law-
full King Sigifraund, and chafed him to Poland : and neither he
nor his fuccejfors Were ever able to take pojfeffion of Sweden. For
the Jefuites intention was to bring in the Romijb Religion, and root
out Proteftants. They were the only caufe that moved the Poloni-
ans to take Arms againft the faid Sigifmund , becaufe they had
per/waded him to marry two fibers, one after the other ; both of'
thehoufeof Auftria. They have been the fok caufe of the war
entered in Germany ftneethe year one thoufand fix hundred and
nineteen, as Pope Paulus 15. told the General of their Order t cal-
led Vicelefcus, for their avarice pretending to take all the (fhursh
lands from the Huffttes in Bohemia to themfelves ; which hath
caufed the death of mmy thoufand by fword, famine and peftilenct
in Germany. They have been the caufe of civil w a* s in France,
during all which time moving the French King to take Arms
againft his own fubjefls the Proteftants, where innumerable peo-
ple hav.t loft their lives , as thefiege of Rochell and other places
' will give fufficient proof. For the Jefuites intentions wtre to fet

ihsir

A f^ey for Catholic h. J 1 5

their fociety in all Cities and Towns conquered by the Kin?, and
quite to abolifh the Protefiants. They were the caufe of the war.
der of the lafl King of France. They were the only projectors of the
Gunpowder Treajon^ and their Penitents the aclors thereof. Thty
were the only caufe {namely Father Parfons ) that incenfed the
Pope to fend fo many fulminate Breves to thcfe Kingdoms , to hin-
der the Oath of Allegiance and lawfull Obedience to their temporal
Prince , that they might flill ffh in troubled waters. Their dam-
nable dottrine to dejlroy and depofe Kings , hath been the caufe of
the Civil war s , likely to befall the/e Kingdoms jf God in mercy do
not (lop it ] So far the Popifti Prieft.

You lee here, if their own pens are to be credited, thofc very
Actions of the Swedes, Germans, French, which they caft as a
reproach in the face oftheProteftant^fasyou may fee in a Book
called The Image of the two Churches) were indeed their own,
and co be laid ac their own doors. I omit abundance of better
proof, becaufe I will give them the words of none but them-
fdves in this.

How far they were thecaufes of the old broils in Scotland,
Knox, and Spotfwood^ad all their later Hiflories will tell you.

How buiie they were in Englandin Queen Elizabeths dayes ,
the Popes Bulls, and the many Treacheries committed figni fie.
Even in Kiagfameshii dayes, who wrote againft them, they
fo far -prevailed , as to caufe him to fwear to thofe Articles for
Toleration of Popery,in order to the Spanifh Match, which
you may read in Prins Introducl. pag. 44, 45 . Yea fo far as to
prevail with King fames before the Lords of his Council to fay,
that £ BU Mother fujfered Martyrdom in thU Realm for the
profeffion of the C alholickReligisn •, a Religion which had been pub-
likely prof 1 fed for many ages in this Realm , confirmed by many
great and excellent Emperours , and famous in all Ecclefafiical
Hiflories , by an infinite number of Martyrs, who had fealedit
with their blood ■■ that the Catholickj well knew that there was
in him a grand sffellion to the Cath^licf^ Religion in fo much that
they believed at Rome that he did but d<fjemble his Religion to
obtain theCronn of England : That now he hal maturity confi-
deredthe penury and calamities of the Roman Catholickj , who
were in the number of his faithfull fubjetls, and was refolved to
relieve them -, and therefore did from thenceforth take all his Ro-

S f 2 man

316 A K^ey for fcatholicb '•

man Catholick fubjetts into his pretetlion , permitting them the
liberty andentire exerrife of their Religion, and liberty to celebrate
the M*[s with other Dvine offi r es of their Keligion without any
inqHif\tion,procefs or msltftationf om that daj forwards. ]] And fo
he goes on reftoringchenn to thesreftates, commanding ail Offi-
cers co hold their hinds, and for wha;caufefoever it be, not to
attempt co grieve or moleft the faid Catholicks neither in pub-
lick or pnvae»n the liberty of the excercifc of their Religion,
up -o pain of heins reputed guilty of highTreafon, &c.]Prin
tibifup. p 3 o & Mcrcw. Gal. To. Q. p. 485.

So tar prevailed t hey with Prince Charts our late King, as to
caule him ro wrrc that Letter to the Pope which you may read
Merctir. Franc. To. 9. An. 1623. p. 509, 510. and in Print
Jntrodutl.p. 38 which I have no mind to recite : and alfo
they prevailed with him to fwear to the Spanifh conditions,
and alfo thar he would £ permit at all times, that any Jhould
freely profofe to him the Arguments of the Catholick, Religion,
■without giving any impediment : and that he would never di»
retlly or indintlly permit any to ffeak. to the Infanta agahft the
fame. }

What a hand the Papifts had in the late Innovations ,and wars
in England, and Scot/and, and Ireland^ too evident. How they
defigned the reducirg of England to the Pope in the Spanifh,
and after in the French match, and how in profecution of it,
they had their Nuntio's here at London , and ere&cd their hou-
fes ofjeluites, Capuchins, and Nuns ^ how far they inftigated
the Court and Prelates to filence,and fufpend, and banifh God-
ly Miniiters, and to enfnare them by the bowing to Altars , by
the Book for dancing on the Lords dayes, and many fuch things-
how far they urged chem onagainftthe Scots • I had rather
vou would read in Mr. Prins Workj ofDarknefs brought to Lights
and C anter b Hr * e *Trjall, and his Romes Aiafler piece, and his
Roy all Favorite, then hear it from me : And if any reader be
diftffefted to the retrofit, let them at leaftperufe impartially
the Evidences produced by him.

It was^ one of their own Religion,who inremorfe of Consci-
ence opened the Plot in which they were engaged, to Andreas
ab Habernfuld,Phyf\tian to the Queen of Bohemia^ who told it
Sv.WiLBsfwell^hs Kings Agent ac Uagm^ which was to fubvert

the

A I\ey for Catbolicks, $ 1 7

the Proteftant Religion , and fee up Popery, and reconcile us
to Rome ; and to that end ro attempt the perverting of the King,
andtoengageus in a war wirb Scotland, and if the King would
not be perverted, then to poyfon him.

Thejefuites ( of whom four forts were planted in Lor,don t ^^-^[J
and had built them aColledge, hiving Cardinal Barbarino for
their Protector ) crept into all Societies, and a&ed all parts,
(fave the peace makers, )and being a forefeetng Generation,they
lookc further before rhem then the fhore witted men whom
they ovcr-reacht. When they had by the Countenance of the
Queen got lb confiderable a ftrcngth at the Court , and fo
much incereft in the Prelates.and influence on all Ecclefiaitical
affairs , they fct afoot the forefaid innovations in worfhip,
agai rt the Lords Day, &c and the forefaid persecutions of
faithfull, yea and conformable Minillers -, and ftiil they went
Dilemnrnically to work , thinking to make fure which way
ever things went, to effects their ends They fee that either their
firft attempt would prevail Without opfofition or not: //it do,
then the Calvinijls, and Puritan, and Protefiant Treachers w II
be removed , andthe places filled with Armenians , and masked
¥&p\fc, and ignorant menjtnablcto rtfifithem, and dntlile world-
lings, that willalWay be on the granger fide , and their en fa will
be eafily attained. Bat if there be any Oppofition, Afar muring ,
Difcontents, either it will provoke the Difcontented to open De~
fence and Refifiance, or not : If not, their Difcontents will hart
none but themfelves. If it dejhen either thty will be crufht in
the beginning, or able to bring ie to a war. If the fir (I ; then we
Jball have the Day. and this to boot, that thej will lie under the
Odium of Rebellion, and be trod the lower, and be the lefs able ever
to rife : and we /hall be able with eafe to drive on the chanae to a
higher degree t in Oppofition to fo odtout a party. But if they be able
t»mikea war of it, either they will be conquered, or conquer, or
drake Peace. The lafi is mo(l unlikely, becaufe fealoufies and
Engagements will prefently be mulriplyed, fo that An apparent
necejfity Will fe em to lie on each pa*ty not to trufl t he other : And
the flames are eafier to be kept in, then kindled : And if fo unlit^*
ly a thing fhould come to pafs,yet it mufl needs be to our adv.in'^ge..
lor we will openly all appear for the King, andfs in England and
Ireland we /ball be confiderable '• He will remember th.it he w/u

S I 3 beJfl:

j 1 8 A Key for Qa tbolicks .

htiftby us , and look on the Proteftants and Turitans as Rebels,
and take hit next advantage again ft them, or at leafl be at a great'
er diftance frcm them then before : For fuck a war will never out of
hu mind, nor will he thinl^himfelf fafe till he hath di fabled them
from dung the like again. But if one fart conquer it will be
the King, or the Puritans (for fo the Proteflants mufl now be cal-
ed ) If the King prevail , then will the Puritans be totally trod
down, and we by who ft help the vi Story was got , flail certainly be
incomparably better then we are, if not hate prefentlj all our will.
For our fidelity will be predicated: the Rebells will be odious : So
that their very names will be a fcorn 4 and there will be no great
reftftance of us ( For faith Mr. Middteionin his Letter to the
A. B. of Cantcrb. in Prim Introduce, p. 142, 1 43. The Jel'uitc
fat Florence , lately returned from England, who pretends to
have made aftrid difcovery of theftatc of England as it ftands
for Religion ) faith, that the Puritans are (hrewd fellows* but
thofe which are counted good Proteftants are fair conditioned
honeftmen, and think they may be laved in any Religion. )
But if the Puritans gee the day (which u a moft unlikely thing )
yet fhall we make great advantage of -it ; For l.T key will be un-
fettled ani all in pieces , andnotkriow how to fettle the Govern-
ment '. And faith the fefuites Letter, foundin the A. B, o/Cant.
Study <»Prins Jntrodud. pag. 89, 90. [ Our foundation muft
be Mutation: this will caufe a Relaxation -, which fervesas fo
many violent difeafes, as the Stone, Gout, &c. tothefpeedy
deftruftion, &c. ~\ 2. We fhall necefsitatt the Puritan Prote-
ftants to keep the King as a Prifoner , or tlfe to put him to death ;
If they keep him as a Prifoner, his diligence , and friends, and
their own divi/ions , will either work, his d'liverauce , and give
him the day again by eur helper at leafl will keep the State in a con-
tinual un fettle dnefs , and will be an Odium on them. If they cue
hitn off ( which we will rather promote , left they fhould make
ttfe of his extremities to any advantage) then I. We fhall procure
the Odium of King-killing to fall upen them , which they are
•wont to c aft upon us and fo fha.ll be *ble to disburden our felves.
2. And we fhall have them all -o piece sin diftraElions. For 3 . Either
they will then fet up a new King, or the Parliament will keep the
power, changing the Governm nt nto a Democracy. The firji can-
not be done without great cencujftons , and ntw wars j and we

fall

A Key for Catbolicks. 3 1 p

/ball have opportunity to have a hand in all. And if it be done y
it may be much to our advantage. The fecund hi// arparct/y by
fattions and diflraclicns give us footing for co- tiuual attempts*
But to make all fure, we will fecret/j have our party among the
Puritans alfo^ that we may be fure to maintain our Intertft which
way ever the world go~\ The event with common realbn and many
full difcovenes (hew, that this was the frame of the Papifts pio:.
And what power and intereft they had in the Kings Armies
and Counfels in the wars, is a thing that needs no further difco-
very. But had they any Intereft in the Councils and Forces of the
Parliament? Anfvo. It will be expe&ed that he that aflcrtcth
anything in mattersof this moment, fhouid prove it by more
then moral evidence of greateft probabilities ; and therefore I
fha!l be fparing in my AfTertions : but yet I fhall fay in general ,
that though the bufinefs would be troublefome, chargeable and
tedious, to call together the WitnefTes that are necefiiry, yet
Witneffes and Evidences may be had, to prove that the Papifts
have had more to do in our affairs, then raoft men areaware of,
without any pofitive Aflertions •, therefore I defire them that
canfeeacaufe initseffc&s but to follow thefe ftreams till they
find the Fountain, i. Whence came thofe motions againft
the Miniftry and Churches into oar Councils ? Whence was it
that (o many men of note did call the friends of the Miniftry
^Prief ridden fellows] and the Minifters [Jack Presbyters] to
teach the Nation to bring them intofcorn? 1 well know that
all this came from Hell. But whether by the way of Rome, I
leave to your inquiry. Yea, whence was it that motions have
been made to pull down all the Miniftry at once ? Was this by
Proteftants ?

2. Whence came the do&rine contended for by Sir H. K
and others, againft the Power of the Magiftrate in matters
of Religion , and for Univerfal Liberty in Religion ? I know
the Papifts are not for fuch liberty inSpai*, or any where,,
where they can hinder it: but with all I know, that it is one
of their fundamentals, that fuch matters belcmg onlv to the
Pope and Prelates, and Magiftrates muft but be their Executi-
oners; and I know that its truly the Magiftrates Power for
which the ufurping Pope contendeth : and I know tha! the
Papifts are raoft Zealous for Liberty of Confcience in England,
though deadly enemies to it elfewhere. 3, And

no • A %jy far Catbolich

3. And whence came the Hiders Body of Divinity, that hath
infe&ed fo many high and low? How come fo many called
Seekers to feera to be at a lofs ; whether there be any Scripture,
Church, or Miniftry? or which be they ?

4. How came we contrived into a war with Scotland and
Holland, when we could keep Peace with Spain f with them,
or us, or both, there was fomeforrycaufe.

5. How came our Armies fo corrupted with principles of
impiety, Licentioufnel's and Anarchy, that fo many turned Le-
vellers ( to fay nothing of all the reft) , and rofe up againft
their Commanders , and were fain to be fubdued by force,
and fome of them (hot to death, and many cafhiered ? &c.

6. How came it to pafs that Papifts have been discovered in
our Armies, and in the feveral parties in the Land ?

7. And where are thefwarms of the Englijh Jefuites and
Fryars, that are known to have emptyed therafelves upon u*
from their Colledges beyond Sea >

8. How came it to pafs, that the Petitions of the Proteftant
Presbyters of London, and of other Proteftants for the Life of
the King, could not be heard ? but that the Levelling party car-
ryed on their work, till they had fet the forreign and domeftick
Papiftson reproaching the Proteftants as King- killers ? and had
(though very faifely) turned the odium of that horrid kind of
crime upon the innocent Protcftants,which the Papifts are known
to be molt deeply guilty of; And now in all Nations they make
the ignorant people believe, that the death of that King was the
work of the Proteftants or Presbyterians, and the blot of their
Religion.

9. Whence came it to pafs, that Levelling went on with con-
tinued fuccefs till che Houfe of Lords, with the Regal Office was
taken down, and an engagement put (on all tbofe du&ile fouls
that would take it) to be [[True to the Common-wealth, as
eftabliflied without a King or Houfe of Lords ?]

l o Whence came ic that the Weekly News Books contained
the Lerters of the Agents of the Agitators from France, telling
ns how good men the Jefuites were, and how agreeable to them
in their principles for a Democracy , (which they vainly call a
_Repub ick, as if there were no Common- wealth, but a Demo-
cracy) and telling us what exceeding meet materials for fuch a

Common-

A Key for Qatholkks.

Common- wealth the Jefuites would be. The Agencies of
particular men. with Jefuites I fliall purpofelyomit.

ii. Whence came it that all the maddeft dividing parties had
their liberty ^ and the reproach and envy was moft againft the
united Mmiftry? and if the Lord Prote&or bad nocftepe in,
they had been likely to be taken down.

12. And whence came it that Stxhj % and others, that have
been Souldiers in our Armie?, have confederated with Spain to
mnrder the Lord Prote&or ? And whence came their Jefuitical
Treafonable Pamphlets ffuch as Killing no Murder) provoking
men to take away his life ?

Much more may be propofed tending to a difcovery, how far
the Papifls have crept in among us, and had to do in our affairs.
But I think God hath yet much more in feafon to difcover.Truth
is the daughter of time.

As concerning the death of the King, I fhall not meddle at
this time with the Caufe, nor meddle with the Reafons brought
for it or againft it. But, fuppofe as bad of it as you can, the
Providence of God hath fo contrived it, that nothing but ig-
norance or blind malice can lay it upon the Proteftants, Epi-
fcopal, or Presbyterian,, that ftrovefo much againft it, andfuf-
fered fo much for it as they have done. When many on the
other fide, charged the Scots, and the imprifoned Minifters of
Londtn^ with thofe that were put to death , for going too far
on the other fide , in raanifefting their diftaftes : Of which I
take not on me to be judge, but mention it only as Evidence that
clears them from the deed.

And to vindicate the Proteftants openly before all the world,
and to all pofterity, from that Fad, it is moft publikely known,
i. That both Houfes of Parliament in their Proteftations en-
gaged themfelves and the Nations , to be true to the King.
2. That they openly profefled to mannage their war for
King and Parliament : Not againft his Perfon or Authority,
but againft Delinquents that were fled from Juftice, and againft
evill Counfellors. 3. That the two Nations of England and
Scotland did i n the midft of the wars fwear in the Solemn League
and Covenant to he true to the King. 4. That the Commit-
tees , Commanders , Minifters and people through the Land,
profefled openly to go only on thefe terms, as managing but a de-

T t fenfive

3 2 2 A K^ey for Qa t bolicks .

fenlive war againft the Kirgs mifcarriages , but an Offenfivc
againft Delinquent fubjects. $. In that it was known that
the Army was quite alcered ( not only by a new modelling,
bat J by an inteltinc Jefuitical corrupting of multitudes of the
Souldiers, before this Odious fad could be done. 6. And it
was known, that the corrupted part of the Army , though the
fewer, did foexcell the rett in induttry and activity, that thereby
they hindered their oppofition. 7. And it is known that the
Jefuited part (that afterward fo many of them turn'J Levellers)
did draw into them the Anab*pifts , Libertines , and other
Sects, upon a conjunction of Interefts, and by many fly pre-
tenfes, efpecially tying all together by the predicated Liberty
for all Religions. 8. And yet after all this, the world knows
they were fain before they could accomplifh it , to Matter the
City of London, to Matter the Parliament, toimprifonandcaft
out the Members , and to retain but a few that were partly of
their mind, and partly feduced or over-awed by them, to joyn
with them in the work. 9. It is known that before they were
put out, and imprifoned by the Army , the Commons voted
the Kings Conceflions in the Treaty to be fo far fatisfactory,as
that they would have proceeded on them towards a full Agree-
ment. See Mr. Prins large Speech in the Houfe to that end.
And if they had not fuddenly been fecluded and imprifoned,
they had agreed with the King. 10. And it is well known to
all that dwell in England, that before and fince the doing of
it, the thing is difowned, diflatted and detctted by the main
Body of the EngHJb Nation, Nobility, Gentlemen > Minifters
and people: Yea, to my knowledge multitudes that are now
firm and loyal to the prefent Power, fuppofing it to be fet over
os by God, (and therefore would abhor the like pract i fes againft
them^ do yet deteft that fact that intervened and made way to
it. So that experience may fatisfie all men , th.3t Proteftants,
even thofe called Puritans, were the Enemies, and not the Aft-
ers of \t. ii- And it is well known how the Proteftant Mini-
tters that bad engaged in the war for King and Parliament, were
fo great Adverfaries to r he putting of the King to death , that
theyoppofed if, and d,fl\vaded from it, and thereby drew the
Odinm of the Corrupted part of the Army upon them ; and that
the ZWc^Minilkrs unanimoufly concurred in an Addrcfs to

the.

s.* *-\fJ jvr mi^WHIXJ, J*}

the Lord Fairfax to prevent ir, and printed their abhorrence
of it, andpublifhed it to the world: And that many of them
were imp'ifoned, and Mr. Love beheaded , and many others
put to death , or other fuffehngs, for being againft thefe defigns,
and endeavouring to oppofc the progrefs of them. 12. And
laftiy, it is known, that the Kingdom of Scotland difowned it
from firft to laft, and fo far proceeded in oppofition to it, and
in adhefion to the ancient line, at coft them the miferies of a
grievous war, and a conqueft of their Kingdom. I fpeak but
of the matter of fad that is known to the world. So that
it is againft all humane Reafon and Equity, that when we
have all fworntothe contrary, and endeavoured it , and the
Parliament men of one Kingdom are fecluded, andlmprifoned
for it, and the other Kingdom conquered for it, and the Pro-
teftants ftill generally difown it, that yet it ftiould be charged
on the Proteftants, or their Religion , that they put to death
their King. This is moft unreasonable in juftice j efpecially from
tbofe men that were thecaufers of ir.

I do therefore leave it here to pofterity ('having been my
felf a member of the Army four years, or thereabouts) that it
was utterly againft the mind and thoughts of Proteftants , and
thofethat they called Puritans % to put the King to death ; the
twelve Evidences fore- mentioned are undenyable Arguments
that it was the work of Papifts y Libertines, Vanifts y and Ana-
baptifls, and that the Proteftants deeply fuffered by oppofing
it ; at the face of Scotland and England fadly teftifie to this
day. And yet (though we have fuch open Evidence that this
cannot be charged on our Religion or us), I muft needs adde,
that every wife man fees that the Cafe it felf much differs from
the Papifts. If the Body of a Common-wealth, orthofe that
have part in the Legiflative Power, and fo in the Supremacy,
fhould unwillingly be engaged in a war with the Prince, and
after many years blood and deflations, judicially take away
his life as guilty of all this blood , and not to be truftcd any
more with Government, and all this they do, not as private
men , but as the remaining Sovcraign Power , and fay they
do it according to the Laws •, undoubtedly this cafe doth very
much differ from the Powder-plot, or Papifts murdering of
Kings, and teaching that its lawful for a private h8nd to do

T t 2 it,

J — r

ir, if he be but an Heretick , or be but depofed,yea or excom-
municated by the Pope. A roar and a treacherous murder are
not all one : Nor is a part of the Sovereign Power all one with
a private hand, or forreign Prelate, pretending to a Dominion
over the lives and iUtes of Princes , and over the Kingdoms of
the world, and that the Vice- chrifi, and Vice-God on earth.

It is a grievous cafe that the Senate or Body of a Nation
fhould think themfelves necefiitated to defend themfelves, and
the Church and State againft their Prince,or any that ad by his
commands. It will ftrongly tempt them to think that the end
is to be preferred before the Means j and that it ceafeth to be a
Means which is againft and deftrudive to the End: and that it
is cffentiall to a Governing Power to be for the common good :
and therefore that it is no Authority which is ufed againft it:
It will tempt them alfo to think that God never gave power to
any againft hicnfelf or above his Laws , or againft the Ends of
Government. And a Senate or the Body of a Nation will be
apt to think themfelves fit todifcern when the publick fafety is
dangeroufly afTiulted • and will hardly be brought totruftany
One to be the final Judge of their Nrcefiity , as thinking fuch a
publike Neccffity proves it felf, and needs no judge but fence
and reafon to difcern it. And if they alfo think that the funda-
mental Conftitution of the Government doth make the Senate
the higheft Judge of the fafety or danger of the Republick, and
fo that the Law is on their fide, and that it is Treafon againft
the Common- weakh(and as Politicians fay,againft theMajeftas
Realis ) to rife againft them h the temptation then is much the
ftronger. And where the Legiflative power, and higheft Judici-
all power is by the Conftitution of the Government divided be-
tween the Prince and Senate, and fo the Soveraignty divided,
many will be ready to think with Grotim dejare Belli Jib, I. §.
1 3.p or. that the Prince invading the Senates right, may juftly
be refilled, and may lofe his right • Quod locum ( faith Grotim )
habere ctnfeo, etiamft ditlumfit, belli poteftatem penes Regem fo-
re ' Id enim de bello externo intelligendum eft : cum alioqui quif-
ejuis Imperii fummi jus pa Y tern kabeat , ttonpejpt, non \m habere %
earn partem tutndi. Quod ubi fit , poteft Rex etiam fuam Im-
perii partem belli jure amittere. ] And indeed when a war
m once begun, the difficulty of re-uniting is exceeteg great:

A I\ey for Catholich. 325

If a Prince engage cither hired ftrangers,or fugitives, or home-
bred delinquents, or others, to rife up againft the Senate or peo-
ple, either its lawfull to Defend themfelves by Arms $ or not.-
lfnot (efpecially if they have a (hare intheSoveraignty) then
is his power abfolute and unlimited , and neither Laws nor any
thing below are any fecurity againft his will to the common fafe-
ty ( The contrary whereto our late King declared in his nota-
ble Anfwcr to the nineteen Propofitions. ) But if their Defence
be lawful!, then if their Souldiers muft know before hand, that
if they do purchafe a vi&ory by their blood , when they have
all done they muft be all Governed by him whom they have con-
quered , andlyeat his Mercy, they would hardly ever have
an Army to defend them: For who will do the utmoft that is
poftible to exafperate him that he knows muft rule him when all
is done ? I fpeak not this by way of Juftirication , or any way
deciding fuch cafes as thefe , but Leaving that (as a controverfie
that I am not here to decide ) to the judgement of others, I
only (hew the world again that there's a great deal of difference
between fuch a war and conqueft of a Prince by the Senate and
Body of the people, and their allowing Popes to depofe them and
alienate their Dominions, and private men to rebell, and to mur-
der them, if the Pope confent,or excommunicate them. Whe-
ther they were in the right or wrong , I am not the judge , but
furely it was the judgement of the Parliament, thit upon the
Divifion , the power was in them to defend themfelves and the
Commonwealth, andfupprefsall fubje&s that were in Arms
againft them ^ and that thofe that did refift them, did refift the
higher powers, fet over them by God , and therefore were
guilty of the damnation of refifters : And this they aflured the
peop'ewas the Truth. And the forecited conccfiions of the
King, (againft the nineteen Propofitions ) acknowledging their
part in theLegiflative power and defence of the people, ( which
is known to be the higheft part of Soveraignty, ) did much in-
cline many to believe the Parliament : Efp.cially knowing that
they had fo long exercifed the faid Legiflative power, and that
we were all governed by Laws of their making. So that thofe
that did obey the Parliament, did verily think that they obeyed
the higheft power that upon the divifion was left in the Com-
mon-wealth ; and that they had the Laws on their iide t and

Tt3 <ki

326 ^ K$y for Catbolicks.

did adhere to the Common good, which is the end of Govern-
ment.

And as they have thuscaufed our wars, and miferies,md fcan-
dals , fo have they continued to multiply feds among us of
all forts •, fo that there is fcarce a fe& but is a fpawn of the
jefuites andFryars-, and fcarce an honeft party but they creep
in among them to work their ends. And here I fhall briefly
mention fome of the parties with whom they have infinuated
to work their ends, and then fome of the feels that they have
bred or animated.

i. As for the old Englifh Bifhops and conformable Minifters,
who were of the faith and do&rine publikely here profeflcd , I
confefs I find but little evidence thai ever the Papifts had much
to do with them , faveonly to inftigate them againft the Puri-
tans , and draw fome of them to acomplyancewith mchas did
out- go them. Yet in their times Bijhop Goodman of G beefier was
fufpeAed to be a Papift, and fo profefled himfelf by his laft Te-
ftament at his death, fince the wars.

2. As for the Tresbperiam ,1 do not fee any reafon to think that
ever the Papifts had any intereft in them of any men, there being
none that they more hate then thefe two forts ( the old found
Epifcopal men, and the Presbyterians ) But yet both in France
and Scotland they have cunningly wrought upon them ab extra ,
alarming them into difturbances by the wild-fire which they
bave caft in.

3 . As for the new Epifcopal party that followed Grotitu
( ArmintKi in doftrine ) and the Greek Church, and were for
a reconciliation with Rome , on thofe terms ( which doubt-
lefs Rome would never have yielded to ) the intereft that the
Papifts had among them, and influence that they had on them
or their proceedings, is evident from what is faid before; and
much from the copious Proofs produced by Mr. Prin in his
forementionedBook { Canterburies Tryal^with the IntroduEl. )
The Jefuites Letter cited by Prinjb.pag.%9. faith [ Not* we have
■planted that Soveraign drugg Arminianifm , which we hope will
purge the Proteftants from their herefte,andit ftouri/heth and bears
fruit in duefeafin.~] The Articles exhibited in Parliament againft
many of the Biftiops will tell you by their works who were the
inftigatorsofthem. Ofthemfelvcslknow of none but g»od-

man

A J^ey for Qatbolicks. ^7

man that hath profefled himfelf a flat i°apift ; and I (hall not
think it my duty to fufped any one roan of holding an Opinion
which he profcfTeth not himfelf, unlefs the evidence be very
ilroog to move fufpicion. But that many PapiIU were a* work
with them in that pretended Reconcilement , Franclf. a S.Clara
and divers others put us paft doubt. And that Papilts crept into
places in the Church under the garb of conformable Arminiar.s,
is too well known. It is no wonder therefore that Dr. Bailj t
Dr. Gcffe, Dr. Vane, Hugh Paul de Crcffj , and many more
of them did opnely revolt when the game leemed to be fpoilcd
that was plaid underboord. It had been far lefs hurt to us I think
if all the reft had been as open.

As for the King himfelf that was their Head,if any conjedure
that he was a flat Papift,as I have heard many rafhly fay, I think
there is much evidence to confute them. 1. That very Letter
to the Pop: ( forementioned ) on which the fufpicion is raoft
grounded, if you mark it exactly , doth intimate no more then
8 defirc of a union and Reconciliation, with fome additions that
may bear a tolerable fence. 2. His own Profeflion of the Prote-
ftant Religion is fufficient evidence. 3. His Deputation with
theMarquefsofVWrf/rVr eleareth it. 4. Hisfpeechat death,
and Papers fince publilhed clear it more. So that I think we
may be confident that he was no nearer to Rome then was the
reconcilable part of the Greeks .• and that he defired no more
then Bifliop Bromhal, and other of his Bifhops offer them, to
have the Church governed by Patriarcks, and the Pope to be
Principium Vmtatis, &c. If any would know wha: Party Grotitu
was of, I defire them carefully to perufe but thefe places in his
writings ( which I have cited elfewhere ) Difcuf. Apokg.Rhet.
fag. 255. & pag. 7. & vot. pr« Pace, pag. 1 . 2, 3. And of his
friends in England among the Bilhops in Airland all France ,in
Germany and Poland. See Difcuf. Apol. Rtzet. pag. 1 6 and my
Difcovery ofGrvtius Religion.

Yea for my own part I am perfwaded, that thePapifts were
as much afraid of King Charls and tbeOo//'*»defign,asof any
thing that of longtime hath been hatcht agamft them. They
are not all of a mind at home. The French and mode-
rate party no doubt applauded the defign , and liked
fuch writings a? S. {Urt's , aud would g'adiy have married

England

328 A Key for Catholicks*

SngUndixA France in Religion. But others ( the Italian ,
Spanifh Jefuited party ) might eafily forefee what danger
was in brewing for thero. Had France , England, Sweden,
Denmark. , and the German Lutherans agreed together , to bear
down the Calvinifts as nnreconcilable on one fide fas Grotifts
intimates it neceffary ) and the Italians and their adherents that
te: up the Pope above a Council,on the other fide, it would have
made the Pope afraid, as no doubt he was. Tor though he was
glad that we would draw neerer him,and make him the Head in
any fort , yet he knew not how to flop fo great an inundation
as was like upon the union to over-flow him. And hence was the
malice of the Jefuites againft the life of the King (andwithall
that he was fain into fuch hands where he was like to do them lit-
tle fervice. ) Secret. Windebankj Letter recited by Prin t ubifup.
tells us that it was the jefuites that were the death of Father Le-
ander 3nd fo were the Enemies of Francif. S. Clara and hw
Book, ( which caufed it to incur a Roman Cenfure) So that
with one part of them that it the beft way, which the- other is
more afraid of then of Proteftants. We fee it by the Janfenian
conteft. We fee it in that Cajfander, Erafmus, Vives,&c. are
excellent Catholicks with fome of them, and Heretical and vile
with the reft.

4. The perfecuted Nonconforroifts of the Proteftant party,
though they were raoft adverfe to the Papifts,yet had fome of the
Popifh brood at laft crept in among them, not onlytofpie out
their minds and wayes, but to head the party, and fow among
them the feeds of further difcontent and error, and to mike
them a Nurfery for various fe&s.For every where by their good
wils the Jefuites will have fome. If you ask me for my proof of
this,I (hall at this time give you but thefe two. 1 .The fruits that
Iprung up from among them,and the manner of Production, (of
which more anon. ) 2. The words of the Jefuites Letter recited
by Mr. Prin,Introd. pag.90. Q / cannot choofebut laugh to fee how
fome of our own coat have re-incountred themfelves : jon would
fcarce know them if jsu faw them ; and it is admirable how in
fpeecb andgefiure the] all the Puritans : The Cambridge Schollars
to their wofull experience {hall fee , we can atl the Puritans a lit-
t le better then they have done the jefuites : they have abufed our
(acred Patron St, Ignatius inje(i t but fte will make them fmart

for

A K^y for Catbolicks . 329

foritinearnefl. I hope Jofiwill excttfemj merry digreffion, for
I confefs to jou lam at this time tratifporteA with py^ to fee how
happily allinfiruments And means y as well great as leffcr co-op tr ate
toottr purpofes.~\ Yet cannot I hear of any conhderable infe-
ction among this party that way before Sir Henry Yarn's
dayes.

5 . How far they crept into all Societies under the name of ln-
Jependa»ts,is opened by fo many already in Print,that I (hall add
no more of it.

6. And its a thing notorious, that they have crept in among
the Anabaptifts, and fomented that Se&. The ftory of the
Scottifh Mifiionary that pretended himfelf a Jew,and gave the
Anabaptifts the glory of his Conversion, and Rebaptizing at
Hexham, and was difcovered at Newcajile , is publifhcdand
commonly known : (whether he be yet inPrifon,or releaft t [
know not. ) And too many more have more cleanly plaid their
game. And though many of rhc more fober Anabaptifts would
not be fo ufefull to thePapiftsas they expe&cd, yet multitudes
of them too far anfwered their expectations.

If you aik now what the Papifts get by all this , I anfwer,
you fee in the Inftance but of this one fed, and the produces of
it. 1. By this means our Councils, Armies, Churches have
becn'iivided, or much broken. 2. By this trick they have en-
gaged the minds and tongues of many (and their hands if they
had power ) againft the Miniftry,which is the enemy that ftand-
eth in their way. 3. They have thus weakned us by the lofs
of our former adherents. 4. They have found a Nurfery or
Seminary for their own Opinions , which one half of the Ana-
baptifts too greedily receive. 5«By this they have prepared thern
for more andworfe. 6. By this means they get an Intereft in
our Armies, or weakned our own. 7. By this they have got
Agents ready for mifchievous defigns ( as hath been lately too
manifeft. ) 8. By this they havecaft a reproach upon our Pro-
feffion, as if we had no unity or confidence , but were vertigi-
nous for want of the Roman pillar to reft upon. 9. By this they
haveloofned and difafTe&ed the common peo pie, to fee fo ma-
ny minds and waies, and hear fo much contending , and have
looft them from their former ftedfaftnefs, and made them ready
for a new impreffion. 10. Yea by this means they have theop-

U u portunity

30 A I\ey for Catbolicks .

portunity of Predicating their own pretended unity,and hereby
have drawn many to their Church of late. AH this have
they got at this one game. What then have they got by all
the reft ?

I (hall next tell yon of foroe of thofe Herefies or parties among
us, that are the Papifts own Spawn or progeny j Either they
laid the Egg, or hatched it, or both.

And i.ltismoft certain that Libert inifm or Freedom for all
Religism, was fpawned by the Jefuites, who hate it in Spain and
Italy, but love it in England. I have met with the masked
PapiRs my fdf that have been very zealous and bufie to pro-
mote this Liberty of Confcience ( as they deceitfully called it. )
For by this means they may have Liberty for themfelves,and
Liberty to break us in pieces by feds, and alfo Liberty under
the Vizor ofaSedary of any tolerated fort, to oppofe theMi-
niftry and doctrine of truth.

2. But the principal defign that the Papifts have upon our
Religion, at this day, is managed under a fort of fuglers, who
all are confederate in the fame grand principles, and are bufie
at the fame work, and are agreed to carrvitonin the dark,and
with wonderfull fecrecydo conceal the principal part of their
opinions ^ but yet they ufe not all one vizor, but take on them
feveral (hapes and names, and fomc of them induftrioufly avoid
allrfames. The principal ofthefe Hiders are thefe following,
i. The Vani, whofe game was firft plaid openly in America in
Net England, where God gave in his Teitimony againft them
from Heaven upon their two Propheteffes , Mrs. Hntchinfin ,
ani Mrs. Dyer: The later brought forth a Monfter with the
parts of Bird, Beaft, Fifh and Man,which you may fee defcribed
in Mr. Welds Narrative, with the difcovery , the concomitants
and Confequents. The former brought forth many (neer 3 o.)
monftrous births at once, and was after flain by the Indians.
This providence fliould at leaft have awakened England to fuch
a Godly Jealoufie , as to have better tryed the doftrines which
God thus feemed to caft out, before they had fo greedily enter-
tained tbem, as in part of Lincoln/hire, Cambridge jbire , and ma-
ny other parts they have done. At leaft it fliould have wakened
the Parliament to a wife and Godly Jealoufie of the Counfels
anddefignsofhimthat was in New England, theMafterofthe

game.

A I^ey for Catbolicks. 3 3 *

game, and to have carefully fearcht how much of his do&rme
and defign were from heaven ,and how much of chem he brought
with bim from Italy , oratleuft was begotten by the Progeni-
tor of Mongers, Such extraordinary providences are not to be
defpifed. They had a great Operation in Nero England among
thofewiie and godly men that law them, or were recr them,
and knew the waves or them that God thus certified againfr.
That which healed them fhculd have warned us. But God had
a judgement for us, and therefore wc were lefc in blindnefs, to
overlook that Judgement that fhould have warned us. They
are now dilpe; led in Court, City, and Country , and what God
will fufTcr them , and the Papifis by them further to do, time will
difcover.

2. The next fort of Htders,&re the Paracejians ,\VcigeliAns ,and
Bchmexifts,who go (he Urns w.iy in the mam with the former,
and are indeed the lame party, bur think meet to take another
name, and fetch coeir vizor from Jacob Bchmtn : of their life of
Community, and Challity, and Viiibleconverle ( as they pro-
fefsj with Angels, you may Tee fomewhat in th>; Narrative of
Dr. Pordidge of himfelf, together with Mr. Fowlers o him. The
m »i\ clean and moderate piece of their doctrine that hath been
larely publi(h?d,is Mr. Browlejes way to the Sabbath of Reft j or
Treaxife of Regeneration.

3 Another fort of the Hiders are thole oiled Seekers, among
whom! bavere;ifon to believe the Pjpifts hive not the leaft of
their ftrength in England** this day. They pra&ife the leflbn
that Boveritu in Apparat. adConfnltat. taught Prince Charts
long ago £ Frimttm eft, ut quottiam vera EeUgio tibi inqnirenda
eft, anteqaant ad earn inveftigandam acvedas, omnem print Religi-
onem apud te fnfpetlam habeas '• lubeatq,tamdin a Proteftantium
fide ac RfJigimie .mi mum *c volant at tm fmfpendere, quamaiu in

veriinquijitionc vffartt ] We tnuft fu'pecl all Religion

itfeems, and be full of no Religion , if we will become Papifis.
A fair begininglWe mail then be unchnftned.and iuipect Chrifi:
and Scripture , that we may beelpouled to the Pope. x\nd
this is the Papitls work by the Seekers, to take us off from all.or
from our former Religion, and blot out all the oldimpreflions,
thit we may be capable of new. And if they canaccomplifh
this , they have us at a fair advantage, tor he that is not a

Uu 2 Aark

; 3 2 A Key for Catholicks.

ftark Atbeiftor Infidel, but believes that he hath a foul to fave
or lofe, muft needs know the Neceflity of feeking his Salvation
in fome Religion or other .- and therefore take him off from
this, and you muft needs bring him to fome other ; And he that
could prevail to take him oft his old Religion , is likelieft to
have fo much intereft in him as may alfo prevail to bring him
to another. And thePapift thinks that on the pretence of Unity,
Antiquity and Univerfality ( of which indeed they have but a
delufory (hew) they can put as fair for him that is once indiffe-
rentasany other can.

Of thtfe Seekers there are thefe Sub-divifions, orSe&s. The
firft and moft moderate do only profefs themfelves to be Seelters
for xhttrue Church and Miniftry ; holding that fuch a Church
and Miniftry there is, but they are at a lofs to know which is it.
A likely thing it is indeed, that men that take themfelve9 for
extraordinary wife, fhould think there is exiftent fuch a Church
and Miniftry as they predicate , and yet have no conje&urc
which it is. As if they fhould believe that there is fuch a crea-
ture as the Moon, but be not able to know it from the Stars.

The fecond fort of Seekers are to feek whether there be any
Organized Political Church , or any Miniftry, or any Ordi-
nances proper to a Church at all, or not. Not denying them,
but Doubting and Seeking ; that fo when they have found them
at Rome ,they may prote but Finders , and not grofs changlings :
And withall they yield that private men may Declare the Word,
and pray together, and read the Scripture. The moft rational
and modeft that hath wrote for this way, is the Author of [Afi-
ber Word to a Serious People~]h likely thing indeed it is, that fo
rational a man fhould heartily believe, that Chrift hath planted
fo excellent a Miniftry, and Church, and Ordinances ashimfelf
defcribetb, and to thofe ftanding nccefiary ufes which he men-
tioneth,even inftead of Chrift, to take men into the holy Cove-
nant, and yet that all fhould be left but foranAgeor two, and
that ever fince there is no fuch thing, or at leaft, no certainty of
it. The Stile (hews us that this Author is no fuch dotard as to
think as he fpeaks.

3 . Another fort of Seekers arc thofe that do not only Dmbt
of, but flatly deny any Miniftry , and Political Churches, and
Church-ordinances on Earth, as things that are loft in an V»i+
ver-fal Apoftacy. 4« Ano-

A %ey for Qatholicks. 3 ^

4. Another fort of Seekers do not only doubt of ', or deny
thefe Particular Churches and Ordinances , but alfo they arc to
feekfor the Vniverfal Church it (elf, and the htly Scriptures ;
yea many of them not only jgueftioning them, bat flatly main-
taining, that we have no certainty that the Scripture is true , or
that we have the fame that was written by the Apollles, or that
there is fuch a thing asatrueMiniftry, or State of Chnftianity
in the World. Hence it is that fome of them pour out fo
many reproaches againft the Miniftry and the Holy Scriptures,
as you may find in Clem. Writer ,in two ignorant Pamphlets, that
havefcorninthe very Titles, as well as through the bulk ; one
called, The fus Divinum of Presbyterie ; and the other Fides
Divina : In which he maintaineth the caufe of the Infidels.The
opinion which this fort of men openly profefs, is, that no /w-
ticular man is bound to believe the Go/pel, but thcfe that have
themfelves feen Miracles te confirm it : and therefore in the firft
ages when Miracles were wrought, thofethat fa w them were
bound to believe in Chrift, and at the fecond coming of Chrifr,
when again he fhall be wirnefTed by Miracles, it will again be-
come a duty to be Chriftians : but not to others that fee no Mi-
racles, however they may hear of them. This doctrine Clem.
Writer hath profefled to me with his own mouth. But I may
not cenfure him to be fo weak as to believe himfelf. It's pofii-
ble that fuch a filly foul may be found , that fhall think that
Chrift came into the world to fet up Chriftianity as the true
Religion for thofe only in an Age or two, or more, that faw Mi-
racles ; but it's unlikely that a man that hath any confiderable
ufc of his reafon ftiould be fo filly. Who will not defpife Chrift
that thinks he came on folowadefign? Who would not be an
Infidel , that thinks ten thoufand Infidels are faved for one Chri-
ftian? Yea who can be himfelf a Chriftian , that thinks that
he is no: bound to be a Chriftian, becaufe he fees not Miracles }
It's moft evident therefore that this is but a Juggle, and that
fuch are either Infidels or Papifts. Infidelity is the thing pro-
fetfed, and therefore that we take them for Infidels, they cannot
blame us: But jet in Charity I hope (and not without caufe )
that fome of this Profefiion are but Papifts-^ though others !
have found to be defperate Infidels.

A fifth fort called Seekers alfo there are, that own the Cburc

Uu: an

and Miniftery , and Ordinances; but yet fuppofe themfelves
above the-ii : for they think that thefe are but the Adrainiftra-
tions of Chrift ro men in the paflage zo a. higher fia<e t and that
fuch as have received the Spirited have the Law once written
in their hearts, are under (as they call it) the fecood Covenant,
and fo are part the lower form of Ordinances, Scripture, Milline-
ry, and vifible Churches

And a fixth fort of Seekers there are that think the whole
company of believers fhould now be over, grown the Scripture,
Miniltry and Ordinances ; For they think that the Law was
the Fathers Adminiftration, and theGofpelMiniftry and Sacra-
ments are the Sons Adminiftration , ind that both thefe are
now paft, and the feafon of the Spirits Adminiftration iscome,
which all mutt attend, and quit the lower forms. The David-
Qeorgians were the chief that taught the world this lefTon, their
Leader taking himfelf to be the HolyGhoji. All thefe forts of
Seekers are bred orcherilhed by the fefuitesand Fryars. And
the truth is. when a man is made a Seeker , he is half made a Pa-
pift : Asa Dog when he hath loft his Matter will foilow almoft
any body that will whittle him ; fo when men have loft their
Miniftry, Church and Religion, they are eafiiy allured to the
Church of Rome : For they are a body as confpicuous to a carnal
eye as any other. And who will not rather be of the Roman
Church and Religion then of none ?

4. Another fort of Hiders are the Quakers ; an impudent
Generation, and open enough in pulling down; but as fecret
and reserved as the reft in averting and building up. Whatin-
tercfts the Papifts have in breeding and feeding this Seft among
us, bath been partly proved from the Oaths of WitnefTes, and
Confefiions of Fryars, and fomewhat I havefpoken of it in
three feveral Papers againft them. The Do&rine of this
fourth fort is the fame, or fcarfe difcernable fromthereft.

5.„ A fifth fort of Hiders , are thofe Enthufiafts, that fliun
the affected bombafted language of Behmen % and fuch like, but
yet give us much of the body of Popery, Headed by an infal-
lible Prophetick Spirit, infteadof the Pope. Such as the Au-
thors of the Book againft the Affemblies Confellion, owned by
Parker , but faid to be written by a London Do&or : And many
fack Do&ors I know and hear of abroad in England. They

take

A t\ey for Catbolicks. 335

take on them to be adverfarics to the Pope ; but they arc friends
to his Doftrines, and maintain the neceftuy of an infallible
living Judge, and fend us to Prophets for this infallible judge-
ment. And could the Papifts bring men once to this, it's an
cafie matter to ftrikeofT the the feigned Prophetick head , by
difgracing fuchas meer fantafticks , and to feton the ancient
Papal Head, which only will agree with the Body which they
have received. So much of the Libertines and the Hiders of
their Religion, (of feveral forts).

3. Another fort that are fpawned by the Papifts. are ftark
Heathens, Atheifts, or Infidels ; Thefe carry their judgement as
to the pofirive part as clofe as any of the reft, and are grown
in England to a far greater number and ftrength then is com-
monly imagined. Ic is not only Leviarhanor his Ocean that
is guilty of this Apoftaiie , (however they ufe the name of
Chrift) but abundance that lurk under feveral names. A great
while I knew not whit to make of this clofe Generation j but
now I have found out that which fhould make a believing ten-
der heart to bleed : even grofs Infidelity, caufing them fecretly
to fcorn at Chrift and the holy Scripture,and the life to co.Tie,as
bitterly as ever Julian did : And this is crept fo high , and fpred
fo far , that it is dreadful to thofe few that are acquainted
with its prog^efs. Some that have lately profefled to turnPa*
pifts (for what ends I know notj are known to be ftark Infidels s
And fome that have long gone for leading men wi:h them,
have fatisfled us by their writings that they are Romxnifts of
the moft ancient ftrain ^ even of the Roman Religion that was
ancienter then Peter and Paul. And many of the unfetled fort
of Proteftants, are fo far forfaken of God, as to Apollatiz.eto
the fame condition. M^ntahus the fanfeman takes the Jefuites
for falfe unworthy calumniators, for giving out that they have
long had a defignat Port-Royal to overthrow theGofpel, and
fet up Infidelity and meer D;ifm. ButI am furethey deferve
much harder words of us in England, between them , for do-
ing fo much to deftroy the Chnftianityof many , in order to
the fetting up of Popery. I do not charge it all and only on the
PapiLls. I know the Devil hath more forts of Inftruments then
one: But that they have had a notable hand in this Apofiafic,
we have good rcifonto fatisfie us. Not that they deiire that

men

33^ ^K*yf or Catholickf.

men fhould be abfolutely and finally Infidels: But i. they
would make the world believe^ that all muft be Infidels that will
not receive the Chriftian Faith upon the Roman account and
terms: And in order to this they induftrioufly feek to difgrace the
Scripture, and overthrow all the grounds of the Faith of fuch
as they difpute with. And fo make them Infidels in order to
the proof of that their affirmation. 2. And then they think that
they muft take them off all Religion (as Boverins afore cited)
to prepare them for the Popifh Religion. 3. And the malice
of fome of them is fuch, that they had rather men were Infidels
then Proteftants; or at leaft they will venture them upon Infi-
delity in the way , rather than not take them off from being
Proteftants. And no wonder, when they allow Infidels fo much
more charity then Proteftanrs, as to their falvation,as all the Au-
thors cited by S, CUr* before do fignifie : And when Rome
burneth Proteftants, but giveth toleration for Jews. And thus
by thefe Devilifti devices , the Hiders in England that keep
clofe their Religion, are difcovcrcd at laft to be one part of
them Infidels or Heathens, and another part of them Papifts.
And no wonder if they would lately have introduced the Jews
here into England, and if they have fo many other defigns to
promote this Apoftafic.

4. Another fort that Popery hath here hatch or cherifhed
are the Socinians ; a Se& with whom both Papifts and Heathens
do joyn hands , as the Bond of their Conjunction. Yet I know
that they were not bred at firft by Popery : and I know that
the genuine Papift that holds faftthe Articles of their Faith,
muft needs difown the Socinian : But however it comes to pafs,
I am furc there ate too many of late (felf«conceited men, inno-
vatcrs in Pbilofophie ) that have reduced their Tbeologie to
their novel Philofophie, and expounded Scripture by fuch con-
ceits as fait with the Socinians.

I (hall fay nothing of the Millenaries, the Levellers, and many
fuch like. But here in the clofe, I would defire any Papift that
is confeious of the promoting of any of thefe fore- mentioned
abominations, to tell us whether this be like to be the way of
God ? Or whether Peter or Paul did ever take fuch a^ourfeas
this to plant the Gofpel, or build up the Church ? And whether
it be like to be the Caufeof God that muft be maintained by fuch

means?

J I<\ey for QatholicKs. , >* 7

means ? Is not their damnation juft, tha<tfay, Let us do evill
that good may come thereby ? Should not the means be fuitcd
to the end? Hath the glory of God any need of a lie? This
courfe will never ingratiate your opinion! with any wife con-
siderate men. This is but working with the Devil for God :
like one that doth confult with a Witch or Conjurer to find
the goods of the Church when tbey areftoln. Dj you think
God needs the Devils help? Or is it like to be help that comes
from him? But the truth is, it is your bad Caufe that requires
thefe evils means : and it is your bad hearts that fet you on work
to ufe them : Though you think perhaps that you do God fer-
vice by it , yet you know not what Spirit you are of. Chrift
ownethnot fuch ways as thefe, and therefore his fcrvancs will
not own them.

Chap. XLVI.

Detett.

37- A Nother Practical fraud of the Papifts is, 7»
JT\hiding themfelves and their Religion, that the j
way do their veork^ with the more advantage.

1 (hall tell you briefly, i. The way by which they do this, and
2. The advantage they get by it. And 3. Help you to deceft
them.

1 .The principal means by which they conceal themfelves b Br
thrufling themfelves into all Setts and Parties, and putting on the
vizor of any fide, at their caufe requireth. It's well known that
formerly we had abundance of them that went under the name
of Proteftants , and were commonly called by the name of
Church-Papifis: But there is great realbn to think that there
are more fuch now. Some of them are Prelatifts, and fome of
them call themfelves lndependants : fome creep in smong the
*AnAb*ptifts ; and fome go under the cloak of Armir.i.ms , s nd
fome of Socinians, and fome of Millenaries , and all the other
Seds before- mentioned. They animate the Vanifls , the Bth-
nsenifis, and other Enthtifiafis, the Seekers, the Quakers , the
Origenifts, and all the fuglers and Hiders of the times : I: is they
that keep life in Libert inifms y and in Infidclit/ itfclf. Among

X x every

358 A Key for Catholtcks.

every one of thefe parties you may find them , if you have the
« kvH ofur.masktngthem.

2. Another way of Hiding, themfelves is, by having a Difpen-
fathnto come toany efour Ajfemblies y or join in wot fhip with
anv par:y, good or bad : Or elfethey will prove it lawful! with-
cue a Dil'psnfation , where the Pope interdi&eth it nor. And
their way is thii : that all the old known Papifts , efpeciallv of
the poorer fore, (hillbeftill forbidden to come to ourAflem-
blies , left they bring the blot of levity and temporizng on their
Religion and left there (houid not be a vifiblc party among them
to countenance their caufe. But the New profelites , efpecially
fuch as are of any power and interefi: in the world, and may do
them more ferviceina masked way, and can fairly avoid the
Imputation of Popery , thefe (hall have leave to come to our
Afferablies, when their caufe may make advantage of it. That
you may fee I feign not all this of them, fbefides the proof from
cerrain experience which we daily fee ; let me lay before you
theDecifionsof one of their principall DireFlors y \n this work
of propagating thtir faith y and that i$, Thorn, ajefu de Qonverf.
gentium. How far they are for favouring of Heatbeni and
Infidels, and Liberty of Confcience for them ( for all their cru-
elty to Proteftants ) you may fee him, lib. 5. Dub. 4. fag. 207.
Where he tells you that the fentence commonly received in the
Schools is,that it is not lawfull for Chriftian Princes to ufeany
force againft Infidels, for fins againft the Law of Nature it felf:
and citeth Cajetl.Vitloria,(^ovarruv. Greg, devalent. And him-
felf decides it in the middle way of Azoritu y [ That Pagans may
not be punifhedfor defpi (trig the honour and worfhipof God, though
they m*y for not giving every man his own, and for theft, murder ,
falfe veitmfs, and other ftns that are againft mens right'J Compare
this with Sir H. Vanes doftrine of Liberty.

And lib. 5. part. 1 .Dub.6.pag.2io. he teacheth that [ A
C Atholick H v *ng among Heretickj may ( when the fcandalizing
of others forbids it not ) for fear of death , go to the Temples of he-
rtiic\s y and be among them in their meetings ', and ajfcmblies,be-
caufe of it felf it it a things inherent • Tor a man may for many
caufes go to the Temples of her eticks, and be among them in their
affemblies , as that he may the ea flyer and more effe&ually and com'
modigufly confute their errors, or on other jufi cccafiens, ( unlefs

accidentally

A fyy for Catbulicks. 3 39

accidentally it fcandalizA others.) Tea as Azorius faith } he may
do it to obey a Prince jbough he be an heretic k, when he feareth the
loft of hi j honour, maintenance er life : For in this he only obey ah
his Frince'. efpecially if among the faithful I fthat is, the Papifts)
hs openly affirm, that he doth it only to obey his Prince, and not to
profefs the heretical fell : For by that open alteration he
avoideththe offence and danger of Catholickj , and well declineth
the unjuft vexation of the Prince. J

And th3C Pa pills may eat flefb on dayes when their Church for-
bids it , to hide themfehes among heretickj , he determineth
in Dub. 5 . p. 2 1 8 , 2 1 g. So that toe Papifts are abundantly pro-
vided for their fecurity , againft fuch as would difcover them
when it ftandsnot with their ends to difclofcthemfelves.

3. Another moft effectual way of Hiding themfehes is, by
Equivocation or mental refervations , which we ufe to call Lying,
when they are examined about their Religion, their Order's or
their actions. Lying that hurtech not another, they com-
monly maintain to be but a venial fin , which fay moft of
them, is properly no fin at all. And to equivocate or referve
one half of your anfwer to your fc!ves,fay the Jefuites,is not Ly-
ing, nor unlawful!, in cafe a mans intereftrequireth him to do
it. See the words of their own Cafuifts cited for this by Man-
taltm the Janfenift. Were it a thing that needed proof, I
would give you enough of it. Thorn, d fefu the Carmelite, ubi
fup. Dub. 4. pag. 218. fecureth them fufficiently : His Quefti-
on is Q Whether one that denyethitwhen he is asked of a Heretic^
whether he be a Prieft, or a Religious man, or whether he heard Di-
vine fervice,do /in againft the confeffion of faith ? 1 He anfwereth,
[No : for that is no denying himfelf to be a Chrifiian , or Cat ho •
lick^: For it is lawful] to diffemble or hide the per f on of a Clergy
manor a Religious man , without a lye in words , lefi a man be
betrayed and in danger of hit life ; and for the fame caufe he may

layby his Habit, omit prayers, &c. becaufe (N.B. ) hu+

mane Laws for the moft part bind not thefttbj lis confcicnce, when
there u great hazard of life, as in this fafe Azorius hath well
taught. Jufl. Mor. Tom. i . lib. 8 . c . 27.] So that by the confenc
of moft , there is no danger toaPapiilinany fuch cafe from his
own confeffion.

Another way of Hiding their Religion and themfelve s, is by

X x a fidfc

240 ^ i^y /or Qatholick*

falfeOaths , which we called, wilfull perjury, but the Jefuitcs-
take for a Lawfull thing, when a mtma.il Refervation or Sqnivo-
cation fupplyeth the want of verbal truth, as their words cited
by the fortrnentioned Janfeuian, teftirie, And who will ever
want fo eafie, fo obvious , fo cheap a Remedy againfl all dan-
ger of perjury, as a mental Refervatimis ?

Yea chat the Pope can fufficiencly difpenfe whhany of their
OatI s of fidelity or Allegiance,or the like,l (hall (hew you un-
der the laft Detection. The Parliament, hath impofedon them an.
Oath of Abjuration,but do they nor know how little the Clergy,
andfuchas have their countenance will ftick at that, fuch Nets-
are too wide to catch them in. Hear the words of one of their
OWnPriefts ( Jo. Browns Voluntary Confeff. in Prins Utrodutt,-
p. 203 . ) faith he, [_ Its ftrange to fee the Stratagems whichthej
ptft wiih their penitents concerning the Oath of Allegiance I If
they be poor, they tell them fl'tly, (when they are demanded to ta\e
the Oath ) that it is damnable, and no wayes to be allowed by thi
£hurch : If the J be of the richer fort % t hey fay they may do as their ■
confeience will infpire them. *s4nd there be fome ef them that
make no confeience at all, to have it taken fooft as the j are de-
manded. ] What would you have more, then fuch dilcovcries
by tbemfelves?

z.Btit what get they by this Hiding of 'tbemfelves? 'Jrifw.i .They-
hereby fecure ihemfelves from danger.2.They do the more eafily j
prevail for the multiplication of their fed: : For worldly perfons
would not fo eafily flock into them without fome fuch fecurity
from furTcring. 3. They.preferve thofe that are come over to-
them from revolting.by the difcouragement of furTering,efpecial-
)y the Rich and Honourable. 4.They angle for fouls with the lefs
fufpition, when they fland behind the bufli ; Papifts are become^
fo diftafted with the people by the Powder. plot,and many other
of their pranks , that they may take more with them , if they
come.raasked under another name. . 5. By this means they may
openly revile and oppofe the Miqiftry, and Ordinances , and
Churches, and Proteftanc do&rine , without difturbance by the
Magiftrate. A Papift in. the Coat of a Quaker , an Anabap-
tift, a Seeker , or the like, may rail at us and our do&rine in
the open Streets, and Market place, and call us.all to naughe^
and teach abundance of their own Opinions, without a con*

crook

A I\ey for Catholich. J 4 1

troul. And many a poor foul will take an Anabaptift Papift, or
Seeker into their bofome, and familiarly bear them, and eafiiy
fwallowdown what they fay, that would be afraid of them if he
knew them to be Papifts. 6. By this means they haveeafier
accefs to a greater number then openly they could have. 7. And
by this means they may infinuate into our Counfels , and know
allourwayes, and how to refill us. 8. But above all , by this
means they may be capable of any office and truft among us.
They may be Miniflers , or Juftices of Peace : They may be
Parliament men, and Leaders in our Councils, and have the
condud of our affairs : They may have a great influence on the
reft that know them not ; They may come to have pDwer in our
Armies. And if once the Masked Papifts come to make our
Laws, or guide our Councils and Affairs, and influence or
command our Armies, you may foon know what would become
of Proteftants : Kings and Parliaments, Prelates and Presbyters
(hall all go one way , if they can accorriplifh it : Its eafie there-
fore to difcern that their principall Artifice* fyeth in Hiding
themfelves (To be it (till there be a vifible body of their open
profeflbrs. ) And for my own put, I think I have good reafon
to fear left the Papifts are far ftronger at this day in EngLni
that are unknown , then that are known: and that wear the
Vizard of Seekers, Vanifis, and other Sefts, then that appear
barefaced •* Yea I believe that our danger of the open Papifts
is nothing in comparifon of our danger from thefe juglcrs.
Andlconfefs I think an ingenuous open Papiftfhould have a
great deal more gentle dealing from our Migiftratei, then thefe
Deceivers that hive fuch ftrerching Consciences. lor ray own
part I muft confefs I feel a great deal of charity in my heart for
a confcier.tious plain dealing Papift ; and I would never be guil-
ty of cruelty or rigor to them. But this j*g//»g in the matters
of God and Eternal life , my very foul abhors. 1 have been fee
upon by thefe fuglersmy felf, and by fome of themoft renown-
ed of them; but as foon as I perceived any of them purpofely
cboofetbe dark, and bide themfelves mafTefted cloudy terms
ormethods, 1 was moreaverfefrom their documen«,and took
them for men that were either enemies to truth, or elfe had not
received it into honeft hearts ihemfelves. Trurh is moft beauti-
ful! in ics nakednefs • J< loveth plain dealing. and abhorreth'

X x 3 fraud*

342 a K?y f or C at ^ lc ^ s •

fraud. Ic takes chat for its greateft friend, thac layes it mod
naked to the view of all, and that for its enemy that purpofely
obfcureth it. We have all fuch a natural inclination to trutb,that
he fcarcedefervesthenameofaman, much lefs of a Chriftian,
that would not embrace it if he knew ir. Did I think that the
Papiftsbadtbe truth, the Lord knows I would run afcer there,
and follow them till I had learned it : If ever any of them would
work on me, they rnuit come bare faced : for I naturally abhor
a Jugler in Religion,and a friend of darknefs.

3 . But how /hall thefe Hiders be Detetted ? Anfa. l .You have
caufe to fttfpett all that ufe a Musk^ , and purpofely hide their
minds. To fufped them I fay, to be Papifts or worfe : They
walk not in Gods way that walk in Darknefs : It is the Kingdom
of Satan that is the Kingdom of Darknefs, and it is be that
is the Prince of Darknefs, and hisfervants that arc the fonsof
Darknefs. Me thinks a man that intendeth Deceit, what ever
his end be , fhould not Cake it ill to be fufpe&ed for a deceive-.
God is fo good aJnafter that no body fhould be afliamed of
him. Truth is fo amiable, that the genuine Tons of Truth are
not aftiamed of it. Its no true Religion thataitureth not men
of tha: which will favc them harralcfs, and bear them out againft
all the malice of earth and hell, and repair all loffes that they
can fuftainin the defending of it. Qui nonvult intelligi, debet
negtigi. He that would not be fully underftood, (hall never
be my Teacher, nor be much regarded by me. And therefore
the V*nt and Sttril language of Paracelfian Bchmeniits, and
Popifh juglcrs , doth ferve with me for no other ufe but to
raifemeinto fafpicion of their Defignsand Dodrines, and to
fignifie iVaine ind Steril mind. Who will not fufped that
Tradefmans wares that choofeth a dark Shop, and refufetb to
open his wares in the light ? I know that Scripture hath its diffi-
culties, and ftrong meats. But that is from our incapacity of
undemanding higher points, till we arc prepared by 'the low-
er : It is from the altitude of the matter , and not that God
doth envy us the truth, which he pretendeth to reveal : If a
Prophetic be purpofely obfeured , which concerneth not the
world fo neerly, yetfo are not the Doctrines that our life or
death lyeth on. But faith Clem. Writer to me., ( recited in
bis laic Book againft me J [Wo/fldjM not hide jw minder Re-
ligion

A I\ey for Catboticks. 343

Jigion in Spain ? Anfw. i. No: I would not- whenever I
found my felf capable of ferving God moft by the difcovery ;
which is the common cafe. 2. Till then, I would not put on
the vizor of any thing that I knew te befalfe^ and make ufe
of Pofitive Jugling and Diflembling to hide my Religion.
3. If Chrifliansagainfl Infidels, or Proteftants among Papifts,
had thought this difiimulation lawful] , there had not been fo
many thoufandsof them martyred or murdered as were. 4.Whae
Opinion is it that brings men in England into any great danger
at this day? Either your Opinion muft be Atheiftical ,or at
Ieaft Infidelity, if youfappofe it will bring you now into any
great fu&ring •• or if it be fome fmall matter that you fear , it
feems you think not your Religion worthy to be open'y owned
in fo fmall a danger. Tie never be of a Religion that is not
worthy my opened confeflion, even to the death, when there is
fo much danger.

2. The Jugling Papifts may be known by this, that they are
alwayes looTcning people from their Religion , and leading
them into adiflikeof what they have been taught; that they
may be receptive of their new Impreffions. And therefore of
any one Scd in England , there is none to be fo much fuf-
peded of a fpiritof Jefmtifm, as the Seeders of all forts.

3. The Jugling Papifts may be much detected by this, that
they are all upon the Deflruttive part in their Difputes, and ve-
ry little on the Ajfertive parr. Thev pull down with both hands,
but tell you not what they will build up,till they have prepared
you for the difcovery. They tell you what they are againft.
But what they are for, you cannot draw out of them. As if
any wife man will leave his houfe or grounds till he knows
where to be better .- or will forfake his ftaff that he leaneth
on , or thefood that he feedeth on , till he know where to have
a better provifion or fupport. Do they think wife men
will be made irreligious ? They deil by the poor peop!e,as one
that fhould fay to paflengers on Shipboard [ What fools are yen
to venture your lives infuchafbip that hath fo much encumbrance
and danger , and fo many flaws, and but a few inches between
you and death, a»d is guided by fuch a Piht as may betray you ,,
or caft away your lives for ought you know ? ] They know now
thn none but mad men will be pcrfwadrd by mch words as thefe

2 44 A K?y f or Catbolicks-

to leap inco the Sea to fcape thefe dangcrs.-and therefore they do
this but to make men willing to pafs into their fhip,and take them
for our P lots. If you are wife therefore hold them to it , and
leap not over-board , but keep where you are, till they have
(hewed you a fafer Veffel and Pilot : which they can ne-
ver do.

When I did but privately defire of CI. Writer that he would
acquaint me with that truth that he thought me ignorant of, and
that we might privately and lovingly confider how far we were
agreed, and where we differed, that we might debate the cafe,
and try who was in the right, he refolutely denyed to have any
debate with rae,or to open any of his judgement,but pag 46. re-
proacheth this very motion, as proceeding from [my aims of a
mottflrotu fkape and ugly lookj ] fo raonitrous a thing doth it
appear to thefe deceiving Juglers, to tell men what Religion they
are o c , and would have us to receive, when they will freely re-
proach the Religion which we profefs.

4. And you may ftrongly con je&ure at the quality of thefe
Juglers, by their conltant oppofttion againd the A-liniftry. It is
Miniflers that are their eye- fore ; the hinderersof their King-
dom : Could they but get down thefe,the work were done , the
day were their own : And therefore their main bufinefs > what-
ever vizor they put on, is to bring the people into a diflike or
contempt of the Miniftry. If they feera Quakers ^ they will
rail at them : If they feem Seekers.they will difpute againft their
calling : If they feem the gentleft Behmenifts, they have their
girds at them, to acquaint the world that they are mifguided by
them. But at firft , they will not let you know which is the
true Miniftry, if ours be not ^ or which is the true Church, if
ours be not . Here they leave you,

5. The Jugling Papift, what vizor foever he wears, is com-
monly putting in for his own opinions, of the Neceffny of a
fudge of Controverfies y an Infallible (fhurch , a ft ate of perfect ien
here , the magnifying of curewn inherent Right eoufnefs^ without
any great efteem of f unification by tht -forgivenefs of fin: and
many fuch like.

6. Papifb have Rill an aking tooth at. the Authority and fuf-
ficiencyof Scriptwe ; and therefore on one pretence or other,
are ftill difgracing and impugning it, and leading men afide to
fome other Rule. 7. Papifr s

A ^ey for Catholic ks. 3 4 5

7. Papifts have ftill an enmity againft the l l J tr*er of the Ma-
giftrate in matters of Religion: For in fuch matters their Vice-
chrijl muftbetheonlv Judge. Whereas indeed, by that tirr.e
the Magtftrate hath judged , Who is Punifhable by the S*or4 t
and the Pa/lors and "Particulars Churches have judged , Whit
uexcommunicable, (which are their undoubted works,/ there is
nothing left for a Pope to do.Sufped them that arc for a Liberty
for all -, or atleaft for all that are no worfe then Papifts. They
thit fet opea this door intend to creep in at it themfelves at lafr.

8. And it is afufpicious fign when you find men enemies to
the Unity, Peace and Settlement of our Churches , but would
(till keep us indivifionanddiftra&ion. And yet fome of thefe
men will lament our Divifions, and cry upllnity, but they will
fecretly hinder it, or do nothing to attain it.

9. And ic is fomewhat fufpiciou* to fee men hang loofe from
all our Churches in their pra&ife , and joyn with none, nor
communicate in the Sacraments. If they know not Sacraments
and Church-communion to be both our Duty, and the Means
of our ftrength and comfort , it is doubtful whether they are
Chriftians or Infidels. But if they know this of the Neceflity
and ufe of Sacraments, and Church-communion in general, and
yet joyn not with any of our Churches herein, tt*s a fhrewd
iufpicion that they have an eye upon fome other Church. For
lure a tender confidence would not be many years in refolving
of fo great and practical a point , no more then he would live
many years without prayer, on pretence of being unfatisfied
in the mode of Prayer.

10. And yet on the contrary fide, there are fome Jugling
Papifts , efpecially in our Councils, Civil and Ecdefiaftitk, thac
play their game by over-doing , and making every thing to be
Popifhand Antichriftian , to drive us into eXtrearrjs, and into
opinons in which we may eafily be bafled. And id not a little
that they have won of us at this game.

Chap. XLVII.

DeteQ. 38. \ Nother of their Practical Frauds i«, In their ex*

l~\ ceeding indujtryfor the perverting of men of Port*

tr &Intercft > tfiAt are Ukelj to do much in helping or hindering them*

Y y Swarms

346 A l\ey for Catholicks.

Swarms of them are bufiedayand night, for the feducing of
Princes, and Nobles, and Rulersof all forts, and of Comman-
ders in the Armies. Of their diligence abroad we may know
fomewhat by their fuccefson divers of tlcGerman Princes and
the lace Qaeen of Swede*, and on many of the Nobles of Frame,
and fuch others.

At home we have fmarted by the fruits of their induflry.
What abundance of aiTiuks were made on the la'eKing? from
his going to Spain, and the Popes Letters to him there , and to
the Bifhopof Cenchen to take care for his fedu&ion , and fo
all along to the laft, I need not mention. And what Noblemen
or Perfons of Intercft in England lay not under aflaults and!
folxications in thofe days ? And are all the Jefuites and Fryarjs
dead ? Or have they not ftill the fame caufe and induflry a$;
then ? Is the Court, or Councils of the Land, or the Nobility;,
Gentry or Army now free from their fraudulent folicitations. ?>
How far they have prevailed time will fullicr reveal : but what
they will endeavour we may eafily judge. And certainly the:
number of Seekers and fuch other Seels among them, doth tell;
us that they have not loft their labour.

If thefe lines fhall fall into the hands of any of our Rulers or
Commanders, I intreat tbem for the fake of their fouls, and the
Common wealth, to be prudent and vigilant in a matter of fuch
confequence. I do not intend to intreat them from error unto
truth without fuflicient light and evidence : But that which I
defire is but rcafonable • 1. That you would not be too confi-
dent of your own underflandings to deal with fuch Jgg'ers in.
your, own ltcength , without affiftance. They have made it
their ftudy all their days, and are purpofely trained up to de?
ceive : whereas you are much wanting in their way of ftudy,
and much unfurnifhed to refi(t,how highly foever you may think-
of your felvci.

2. That you would read a little more the learned folid wri-
tings of our Divines againft the Papifls, fuch as Dr. Fields,
Crakfnthorps, Vfhers, ChiMngworths, Jewels, Rivets, Ckamt-
cr;, Ames y Reigno{ds,whktakerj; and fuch Ike, beginning with
Sir Hxmfrey Linds Via Dvia,& via Tnta,(& du P/effis of the
Church.and his Myfterie of Iniquity, and Dr. John White, Sec-)
3;- That you will not hearken to Papifls fecretly, nor masked,

nor

A I(ey for Catbolicks. 3 47

nor coming to you by indiredand Jugling ways; but open
their perfwafions , ?.nd call to forae able ftudyed Divines to
deal with them in your hearing, if needs you will hear them,
that To you may hear one fide as well as the other.

4. That you take heed what Retainers,Scrvants,or Familiars
are about you : For fome that pretend to be acquainted with
thefe men, are much miftaken, if they be not more frequent at
your elbows, and in your Bed-chambers, then many do ima-
gine. If they cannot be of your Councils, and your neer atten-
dants , they will rather be your Porters, or the Grooms of
your Stables, then they will be kept out. We fear not any
thing that they can do in an open way, in comparifon of their
fecret whifpers and deceits, when there is no body to gainfay
them. Had they the Truth, we (houldbeglad to entertain it
with them. It is not therefore Truth in their mouths that we
are afraid of: But feeing theNations and our Pofterity have
fo much dependance on your Integrity , we call for fo much
Juftice at your hands, as that you will not caft open your ears
toeachdeceiver,efpeciallyin fecret, or on unequal tearms : Lei
not all our peace and fafety be hazarded by the felf conceit-
ednefs , or imprudence of you that are our Rulers. Seeing it
is you that muft give us Laws, or fet the Vulgar the pattern
which they are fo much addi&ed to imitate ^ We adjure you
in the Name of the raoft High God, that you be not too for-
ward and facile in hearkening to Seducers , and corrupting
thofe Intellects which the whole Nation hath fo great an In-
tereft in : and that you be not henceforth as children toft to
and fro, and carryed about with every wind of doftrine by the
the fleighcof men, and cunning craftinefs whereby they lie in
wait to deceive, Eph. 4 14. But we befeechyou mark tbern
which caufe Divisions and offences contrary to the do&rine
which you have learned, and avoid them. For they that are
fuch, ferve not the Lord Jefus Cht ift, but their own belly, and
by good words and fair fpeeches deceive the hearts of the fira-
ple, Rom. 16. 1 7 # 1 8 . Hearken not to everyone that faith, Lo
here is Chrilt, or Lo there is Chrift ^ here is the Catholick
Church, or there is the Catholick Church: As if Chrift were
divided , or the Catholick Church were more then Ore ? On
it were confined to a Se& or Party , whether Papal or any

X y * •tber,

3 48 A B\ey for Catboltcks .

other , and did not contain all Chriftians through the world ?
All parts of this Church are not equally pure, but all are Parts :
Be you of the pureft part, but do not therefore take that part
for the whole .- much lefs the polluted part. Have companion on
the difeafed and tumified part : but do not therefore fo far doat,
as to love the tumor or difeafe, and fay that none is the Church
but this. We are willing te be as Charitable to that Proud
Throne of Rome^nd ufurping Vice-chrift, as will ftand with the
(afety of our fouls and of the Church. But God forbid that we
fliould therefore be fo blind, as to run into their Peft-houfe, and
drink the pay fon by wjiich they are thus tumified & intoxictaed.
Look on their Principles, and fee what an afped they have
on Chrift, on the Cacholick Church , and upon Princes ? Look
back on their Pradifes, and fee what their Principles proved in
the fruits ? Yea what need we go further for a warning, then
to remind you of that which one would think fhould be deep
and frefti in your minds •, even what they have brought upon
Kings, Queens, Lords, Prelates, and this whole Land ? But this
leads me to the next Dcte&ion.

Chap. XLVIII.

Dttett. 39. "T^HE laft of their Practical frauds fat home)
1 and the moftdefperatc xs^Their Treafons againft
the lives of Princes , and the Peace of Nations , and their dif-
folvi»g the bonds of Oaths and Covenants , and making Perjury
and Rebellion to feem to be Duties and Meritorious works.

It would be a voluminous task to relate the Hiftories of the Pa-
pal Trefons : How the Roman Vice-chrift having laid a claim to
both Swords , Spiritual and Temporal , hath plaid the Tray tor
againft the (?m^Emperors,difpofTeffing them of the Weft • and
againft the Emporors oliGermanj y ftirring up their own fub je&s,
and the Chriftian Princes and States againft them; fetting his foot
on the neck of one , and making another w.ait barefoot long
at the Roman gates ■ and keeping many of them in wars.
It was this Horrid Treafon and Tyrannical ufurpation over all
the Chriftians Princes, that caufed all thofe Treatifes on that
fubjed wrote againft him, in theDefenfe of Princes and their

Rights,

A I(ey for Catbolicks. 349

Rightt, which Mich. Qcldtftus hath preferves and conjoyned
in divers Volumes. It was this that caufed England, Denmark^
Sweden, and fo many other Princes, to be thereaJier to fhake
off his yoke. Kings are not Kings where the Pope is fully
Pope; except only the Houfeof Auftria , whom he is forced
to grarifie, as the only prop of all his tyrannic France that
hath fo much flood for its Liberties , hath felt the fruits of the
Roman Principles, and League ; and two of their mod renowned
Kings fucceffively hive been bafely and inhumanely butchered
by thcra : And to this day the numerous fwarm of the Popes
dependant Clergy, doth not only devour, as is thought, about
a third part of the Land*, but alfoaws and fwiies the Prince*
Even in Ireland before our wars, a Bifliop {Bedle in his Let-
ter to Laud in Print Introduct. tag. 102 J doth open the
Power of thcClergie, and their infolencies as fuch, that he con-
cludes \_HU Majefiy is novo with thegrcatefl part of this Conn'
trey as to their hearts and confeiences, King , but at the Popes
defcretion) And in another Letter to the faid Archbifhop (ibid.
fag. 112 ) h* faith [/ that know that in this Kingdom of his
Aiajeflyjhe Pope hath another Ktngdom far greater in numbered
as I have heretofore fignified to the Lords fuftices, and Council
{which ftnee is juftified by themfelves in print) conjiamly guided
and diretled by the order of the new Congregation , de propa-
ganda fide, lately eretled at Rome •] fee the reft.

Do 1 need to tell England of the many treacheries fince the
Reformation againftour Princes? Or who it was that would
have depofed as well as Excommunicated Queen EHz,*beth,
and expofed her Kingdoms to the will of others ? Or who \z was
that wrote againft King fames his Title to the Crown t Or
who were the Adors of the Hellifh Powder- plot ? Or who it
is thit hath been (till blowing the fire, and calling all into d«-
fturbances for their ends? Do I need to mention th.'ir ap
proving of the Murdering of Princes, and the pretence of power
to difpenfe with oaths of Allegiance and fidelity, and who hath
a&oallyfo oft pretended to difobligetbe fubjecV, and expofc
Princei and their Dominions to the firlt occupant ? I know
that many of the feculars in England difowned this do&rme :
3at i. So never did the Pope, but hath owned and pra&ifedir.
2. By difowning it, they difown Popery it felf, if tbey know

Yy3 ^h«t

}jo AK^yfor Catbolicks.

what they dor For it is an Article of their Faith, andfoEffen-
tial to their Religion , as explicitly held • and is determined by
a Pope and an approved General Council , even 12. the fourth
at Lateran under Innocent the third , as I before recited the
words at large in the third Argument againft them here.

I know fome of the Papifts would perfwade the world that
it was none but Mariana the Jefuite that wrote for King kil-
ling : and that it was firft condemned by themfelvcs. But the
Parliament of Paris tells another ftory of them, as it is recited
by Thmntu (who was Prefident and then prefent ) Hifi. lib,
130. ad. an. 1 604. And Rivet names them Cjuignardus ( thac
wrote in praife of the murder of Henry the third,) and of Od»
Pichenatus , Barterius fuborned by Varada, &c. And Albine-
m the Jefuite did hear the Murderer of Henry the fourth con-
fefs before he did the fad , and put off the examiners with this
anfwer , that God had given him that fpecial gifl to forges
when once he hadabfolved afinner whatfoever was confeffed
by him. And why was it that France did expel the Jefuites.,
and fet up a Pillar of Remembrance of their villanies, till Henry
the fourth would needs grarifie the Pope by calling them in
again , and told the Parliament , that the peril of it fhould
be on him ; and fo it was ■, for it coft him his life. And why did
the fame Parliament of Paris , Novemb. 1610. condemn Bel-
larmines book againft Barclay, as an engine of trcafon and re-
bellion? And the Theological faculty of Parts, April. 4. 1616.
condemned Santarellns Book as guilty of the fame villany,
(tarring up people to Rebellion anj King-killing? And May
i2.theUniverfity confirmed it: And March 13. the Parliament
condemned the Book to be burnt.

And it's worth the reading which Rivet recites of the An-
fwcrsof thejefuitesin Paris, when the Parliament askc them
their judgement of that Book, viz,. [Seeing tbtir General load
approved the Book^, and judged the things that are there written
to be certain, whether they were of the fame mind ?~\ They an-
fwered that j~ Living at Rome he could not but appnve what was
there approved of . ] [But fay the Parliament, What think jou?
Say the Jefuites, the clean contrary. Say the Examiners , But
-what would you do if jou were at Rome? Say the Jefuites, That
which they do that *re at Rome. At which faid fome of the
~~~ " " E*f!! am ent,

A ^eyfor Qatholicks. 3 5 x

Parliament, what 1 havethej one Cen/cience at Rome, and ano-
ther at Paris ? God blefs nsfrom fuch conftjfors as thefe. ]

Butyet foraeofthePapiirs will feem fo honeft^s to fay that
private men may not kill a King till he be depofed. Very true !
But withall it is their currant dodrine, that if once he be excom-
municate, he is thennoKing,yeaorif hebeanHerctick; and To
being no King, they may kill the man, and not kill the King.
This is the jugling of thefe feeming Loyall fab je&s. You may
fee it in their own writings j Suarezadverf Seel. Anglic, lib. 6.
cap. 4. Sell. 14. & cap. 6. Secl.zz, 24. rfr Abortus fefnita
Jh/iit. Moral. part. 1./. $.c. 13. He that would fee more of
their mind in this, let him read the Mjfterium Patrum Jefuita>
?#w>andthe fanfenians mjfltrie offefnitifm, and Bi(hopiJo£.
Abbot s.Antilogia ad Apslsg. Eudamojohan : But what need we
more then the Decrees of a Pope and General Council, and the
practice of the Church of Rome for fo many ages ?

And for the t\>pes power to abfolve them from all oaths of Al-
legiance and fidelity, the forefaid Pope Innocent and his approved
General Council have told the world enough of their mind to
put us out of doubt of it.

But ( leaving abundance of forreign tnftancesj I (hill men-
tion but one or two at home. The Papifts have lately had the
confidence to affirm that the Powder-plot and the Spanifh inva-
fion in one thoufand five hundred eighty eight were not^pon a
qjarrell of Religion, nor owned by the Pope. King^wf-f hath
laid already fo much againft them in thefe point*-, that I think it
needlefs to fay any moref efpecially alfo after Bifhop Abbots An*
tilogia) but only here to produce one Teftimony of their own ,
concerning the Spanifh Invafion.

Cardinal Offatus in hi* 87. Epift. ad D de Vdle-roj % te\s us that
Pope flementihe eighth ( one of the beft of all the late ones )
did prefs for the King of France to join wkh Spain in the Inva--
fion of England , and the Cardinal anTwcred that tie King was
tiedbyanOAth to theQuecnof England', to which the Pope
replyed, that [[ The Oath was male to an Henti ^ , but he was^
bound in another Oath to God and the Pope'] adding wi;hall[ that
Kings and other Princes do permit themfilves all things for tole-
rate chemlelvts mail things) which m^kr for their commodity :
and that the matter is gone fofa r x that it is net ( or (hould not be)

imputed

35'^ A £\ey for Qatbolicks .

imputed to them, or taken for their fault • and he alledgi A the fay-
ing of Francifcus Maria Duke o/Urbine, that indeed every one
doth blame a Noble man, or Great man that is no Soveraign, if
he keep not hit Covenants, ( or fidelity , ) and they account him in-
famous ; but fupream Princes may without any dagger of their
reputation, make Covenants and breast hem, Ije \betraj , and perpe-
trate other fuch like things'] This was good Pope clement the
eighch. And can we look for better from the reft ? You fee what
Oachs and Covenants are with them.

A nd that the defign was ftill carried on againft the Queen up-
on account of Religion,and the Realm to have been invaded by
the Spaniard on that account, and that the principal point of che
Plot was to prepare a party within the Realm that might adhere
to the invaders^allthis with much more Sir Francis Walfingbam
( that well knew) hath teftiried to Monfieur Critoy in his Letter,
Cabal, fart. 2. pag. 39.

Thuanus a Moderate Papift ( and a mofi knowing and impar-
tial Hifiorian ) tells you ( lib. 89. p. 248,249. ad an. 1 588.)
that, [the Spaniards pretended to undertake the expedition only
for Religisnfake , and therefore too kjtvith them Martin Alarco Vi'
car general of the Holy In<juifuion,with abundance of Capuchins
and Jefuites : and that they had with them the Popes Bull, which
they were topublifh asfoonas thej landed, andthat Cardinal Allan
was appointed as the Popes Legate to land at the fame time , and
with full power to fee to the reftoring of Religion. And that the
faid 'Bull had thefe expreffions : that the Pope, by the Forcer
given from God by lawfull fucceffion of the Catholic^ Church, for
the defetlion of Henry the eighth who forcibly fefarated himfelf
andhis people from the communion of foriftians, Which was promo"
ted by Edward the fixth and Elizabeth,??/;*? being fertinaceotu and

. impenitent it the fame Rebellion and Ufurpation therefor*

( the Pope ) incited by the continual perfwafions of many, and by
the fuppliant prayers of the English men themf elves , (N.B.J
hath dealt with diverfe Princes , and fpeciallj the mofl potent

King of Spain todepofe that woman, and pumjh her pernici-

jhu adherents in that Kingdom 1 Read the refl t hire ; for

Jiheugh wicked ,its worth the reading. The 'Pope there faith, that
Pope Sixtus before h mprefcribed the fifteen, and totk^from her
Ml her Dignities t Titfes y and Rights to the Kingdom of England

and

A £{ey for Cat bulk ks. 3 5 3

and Ireland, abfolving her fubjccls from the Oath of fidelity and
obediince '- He chargetb all mi n on pain of the wrath of God, that
thej cfford her no favsur, he/p, or aid, but nfe all their flrength
to bring her \o punifbraent ^ and that all the En&lifh join with the
Spaniard as focn as he is landed: offering rewards and pardon of
fins, to them that will lay hands on the Queen ; andfo fhtwing on
wh.-tt Conditions he gave the Kir.gdom to Pbilip ef Spain. This
and more you may fee in Thuanns.

And yec fome of our Joglers that fay they areno Papifb,
p.rfwade the world that Papiits hold not the depofingof Prince*,
norabfolving their fubje&s from the Oaths of fidelity ; and
that the Spamfli invafion was meerly on Civil sccoums, and that
they expected not any Englifh Papifb to a Aid them; with other
fuch impudent aflfertions.

Even Dominicns Barnes (oneofthebeft of them) inTkom.
Zl.qu. il. art. 2. faith that \_Quando adift ev dens «omu,&c.i.e.
When there is evident knowledge of the crime, fubjetls may lawfully
exempt tbemfelvesfrem the Power of their Princes t before any de-
claratory fentwee of a judge, fo they have but firingth to do it. J
Adding toexcufethe Hngiifh Papifts for being no worfe, thac
Q Hence it follows that the faithfull ( Papijls ) of England and
Saxony are to be excufed , that do not free themfelves from the
power of their Superiors , nor make war again]} them : btcanfe
commonly they are not ftrong enough to manage thefe wars , and
great dangers hangover them.] Princes may fee now how far the
Papifts are to be trufled '• Even as far as they are fufficiently
difabled.

And their tSJugufl. Triumphm faith ( de Totefl. Ecclef. cjh.
46. art . 2.) [ Dubium non efi quin Papa poffit omnes Reges t cum
Jubefl caufa rationabilis deponere] i.e. Q There is no doubt but
the Pope may depofe all Kings, when there is reafcnable caufe fir
it'] Is not this a Vice chri(l y and a Vice-god with a witnefs ?

Add but to this, that the Pope is Judge when the caufe is Rea-
fonable^ ( for no doubt but he raul\ judge,ifhe muft execure j)
and then you have a Pope in his colours, even in hisUniver/-
fal Soveraignty Spiritual and Temporall.

And ( as I faid before from Suarez, and others ) when the
Pvpe hath depofed a King,any man may kill him. I will not trou-
ble youwicb.4/rf?74«*'.f directions for poyfoning him, or fe-

Zz "1 crttly

,a A t\ey for fcatholicks*

cretly difpacch'ing him ( de Reg. i*fiit. lib. i. cap. 7. ) Snare*
his moderate conclufion is enough (Defcnf. fid. Cathol. li. 6 c.4.
feci. 14.) [_ Poft fentextiam, &c. After fentence paft he is alio-
otthir deprived of his Kingdom, fo that he cannot by jufi title
puffs it ; therefore from thence forward he may be handled as a
niter tyrant \ and confiequently anj private manmay kill him ]
O Learned Suarez, I No wonder if you and your Profeffion be
dear to Princes ; and if Henry the fourth of France took down
the Pillar of your infamy, and received you into his Kingdom
and Heart again? No wonder if the Venetians at laft have re-
admitted you, to procure fomeaid againftthe Turk.

I will conclude with one Teftiraony of a Roman Rabbi (cited
by Bifliopivyfor, who knew his name, but would not do him
the honour to name him.)It is, B.P. I§t»<f. Epiftol. J.R. impref.
an. 1609. Who hath excufed the Powder-Plot from the Impu-
tation of cruelty* , [ becaufe both Seeds and Root of an evil herb
muflbe deftrsyed] and doth add aderifion of the simplicity of
the Kmg in impofing on them the oath of Allegiance, in thefe
moft memorable exprefiions , worthy to be engraven on a
Marble Pillar [ Sed vide in tanta aftutia, quanta fit [implicit as I
&o But fee what ftmplcity here is in fo great craft / When he had
placed all hitftcurity in that Oath, he thought he had framed fuch
a manner of oath, with fo many circumflances , -which m man
could any -way dijfolve with a fafe conference. But he could not
fee, that if the Pope diffolve the Oath, all its knots, whether of
being faithf ull to the King, or of admitting no Difpenfation,are
Accordingly diffolve d. Tea 1 will fay a thing more admirable.
Tou howl believe, that an nn)ufi Oath, if it be evidently known
to be fuch , or openly declared finch ,\ obligeth no man. That the
Kings oath U ur>jnfi, is fufficiently declared by the Pafor of the
Church himfelf. Tot* fee now that the Obligation of it is vanifbed
into fmoa^and that the bond which fo many wife men t bought was
made of iron, is lefisthenfiraw. ]

Thefe are the words of Papifts themfelves. From their pub-
lished writings we tell you their Religion.

I know they will here again tell us abundance of falfe accufa-
tions of the Proteftants, fuch as [ the Image of both filches ]
heapeth up ; and they will tell us of our war, and killingthe
JILing /^England. But of this Ihavegiven them theiraniwer

before.

A I\ey for Qatholicks. 35c

before. To which I adcf, 1. The Proteftantdo&rine exprcfl*;d
in the Confeflionsof all their Churches, and in the conftant
ftream of their writers , is for obedience to the Soveraign Pow-
ers, and againft rcfifting them, upon any pretcnfes of Hesefie, or
Excommunication,or fach like.

2. The wars in England were raifed between a King and Parlia-
ment, that joynedtogether,did conftitutetbe Higheft Power;
and upon the lamentable divifton ( occafioned bythePapifts, )
the people were many of them uncertain which part was the
Higher, and of greateft Authority : fome thought the King,and
others thought the Parliament, as being the Rcprefentative body
of the people ( in whom Politicians fay is the Afajeftas Realis')
and the Higheft Judicature , and having the chief part in Lcgi/la-
tien y and Declaration what is juft or unjuft, what is Law and
what is againjl Law. Had we all been refolved in England which
fide was by Law the Higher Tower , here had been no war. So
that here was no avowed refifting of the Higher PewersNonz
but a Parliament could have drawn an Army ofProteftantshere
under their banner.

3. Andwithall that very Parliament ( confiding of Nobles,
Knights, Gentlemen and Lawyers.who all declared to the peo-
ple, that by Law they were bound to obey and affift them)
did yet profefs to take np offenlive Arms only againft Delin-
quents, or rather, even butdefenfive againft thofe men that
had got an Array to fecure them from Jufticc; And they ftill pro-
fefTed and vowed fidelity to the King.wbich, as I have (hewed,
they roanifcftcd to the laft of their power.till they were imprifon-
ed and fecluded. Read Mr. Prins Speech for Agreement with
the King : and read the writing of the London Minifters present-
ed to the General, and publiflied againft the Kings death : and
Read the Vindication of the fceluded members . and read the
Pafljges of the war with Scotland , and of the Iroprifonmcnc
of many London Minifters , and of the death of Mr. Love and
others : and tell roe whether you can do men greater wrong
then to defame them for being caufcrs of that which they dif-
owned , though it coft them the lofs of Liberty, Eftate, or
Life.

4. And really if you take either Vanifts or Levellers ( who
were the chief agents in this) for Protcft ants, you may as well

Zz 2 fay

35^ A K?yf or Catbolicks.

fay that Papifts a--e Proteftants. The world knows that the Pray-
ers, the Petitions, Protections, ard other endeavours of the
Proteftants, even the P*e by terian*, was for the preven ng the
death of that King, how ever many oftrum difliked his courfe,
and joyned with the Parliament againft his adherents. This
is the very tru:h , which they that have been eye witneffes
all along have good reafon to know, whatever any Papift fay,
to the contrary.

5 . And what Proteflants be they that give power to any man
on earth to depofe Princes, and give their Kingdoms to others ;
or to difoblige all their fubjeft?, and warrant them to kill them,
and difpenfe with oaths , and turn them all into fmoak and ftraw.
as yours do?

Renounce your treacherous Principles, and we willceafe
to charge you with them. Let a General Council and Pope but
Decree the contrary to what the forecited Pope and General
Council have Decreed, or elfe do you all declare that you think
this Pope and Councill erred, and then we will (hake hands
with you ; for then you will either ceafeto be true Papifts ,
or at leaft become tolerable members of humane focieties. Why
doth not the Pope himfelf at leaft condemn thefe do&rines, if re*
ally he difown them ? The cafe is too plain. ,

Chap.XLIX.

Dtteft.qo. *T* Heir laft courfe when all other fail, is, To turn.
X from Fraud to Force, and open Violence, ft irring^
up Princes to wars and bloodfhed, that they may deftroy the pro-
feffors of the Reformed Religion, as far as they are able, and do
that by flames and fword, by halters, and hatches, which they
cannot do by Argument ? Hence have proceeded the bloody
butcheries of the poor Waldenfes and Alhigenfes^ formerly and.
now again of la'e ; and the wars in Bohemia, the League and
wars , and Mafljcres in France , the defolacing wars of
Germany, the plots.invafions and wars in England: Moftofthe
rhmes in Qhriftenhm of late ages have been kindled for the Pope
biy his Agents, that he might warm him by that fire that others
are confumed by. Hence his own precenfes to the Temporal.

Sword.

A l\ey for Caiholicks. 3 5 7

S#ord, and fo many volumes written to juftifie it, and fo many
Tragedies afted in the execution. And yet thefe men cry up
Antiquity and Tradition. I wonder what Bifhop in all the
world for above three hundred years after Chrifr, did ever claim
orexercife the temporal fword, as much as to be a Juftice of
Peace?nay it was their judgement that it did not belong to them.
Neither the Pope nor any Bifhop on earth, as fuch, hath any
thing rodo with the coercive p^wer of the fword • nor may noc
inflid the fmalleft penalty on body or purfe , but only guide
men by the Word of God ; and the utmoft penalty they can in-
fL&is, to excommunicate them. And they have nothing to
do to deftroy men, when they have excommunicated them ,
nor tocaufe the Magiftrateto do it : but rather fhould frill en-
deavour their Converfion. Syne fan Epifiol. 57. againft An-
drogens faith as followeth \_ ernnhi-nhtxC, Sec. To join together
fee ular government with the Priefiho$d,ij to tje together things that
are incoherent ( or fuch as cannot be tjed together ) The old timet
made the fame men Priefls and Judges : For the t^Egyptians and
Hebrews did long mal^e ufe of the Government of Priefls. But af-
terward , asfeemstome, when Gods w^rk began to be done in an
humane manner , Godfeparated the two forts of life , and one of
them was made f acred , and the other appointed fsr Rule and Com-
mand. Forfomehe turned to thefe Adateriall ( or common, fecu-
lar ) things , and feme he ajftciated with himfclf: The former
were appointed for fecular bttfmefs ; the later for prayer. But
from both doth God require that which is homfl ( or Cjood. ) why
then do fl thou revoke this ? Why wilt thou conjoin what God hath
fiparated ? Vrho wouldft net have tu indeed to do the wo*k. of fecu-
lar Rulers , but by dang it to deprave ( or marr ) it ; then which
what can be more unhappy ? Doft thou need a Ruler ? ( or Patron)
Go to him that manageth the Lzws of the Commonwealth. Do;f
thou need God in any thing ? Go to the Bijh^p ( or r Prieft ) of the
City: not that thou Jhilt be fure there to have all that thou dcfireft %
but that 1 will affird thee the be ft uffi lance that I can {or will do
mybeft.in it. ) So far Syncjius '■ Which 1 wonder how Petavitts
could pafs over without fome JiftoningobfervAnon , confider-
irtghowlowit treads the Roman Kingdom. But Bxronim had
the cunning as to ex'nd even from hence foTie advan ago to his
caufe, even tofh;wthe Power th;c Pallors have to exco ruTiuni.

£ z 3 cate

8 A Kjy for Catbolicks-

cate Rulers (ad An. 411.) as Sjnefius with the Council did
Andromcus. But 1 . He went not out of his own circuic to play
the Bifliop in other mens Diocefs. 2. Muchlefs did he take up
the Temporal Sword againft him, butdifdaimethanddetefteth
any fuch thing. Why doth not the Pope when he hath part
his Excommunications, content himfelf that he hath done his
part; but he muft excite Princes, yea force them to execute his
rage, and fall upon the Lives and Dominions of fuch Princes as
he will call Heretical ? He knows how fraall account would
be made of his brutiih thunderbolts, if he had not a fecular
Arm to follow them : Nay why is he and many of his Cardi-
nals and Bjftiops, fecular Princes themfelves? Why joynethhe
thofe Functions of Magiftracie and Priefthood which Synefus
here tells us God hath feparated , and made incoherent in one
and the fame perfon ? Let the Pope ufurp what Ecclefi-
aftical power he pleafe, he would not fo much difturb the
Church by it, if he did not fecondie by another power. It is
violence that he trufteth too. He knows if it were not for
Arms and Violence, he would foon befpewed out by the Chrifti.
an world. And yet many of his followers that feem more mode-
rate , confefs he hath nothing to do as Pope with any but the
Spiritual Sword (which works no further then Confcience doth
confentand yield.,) And yet his Kingdom ftandeth on thofe
legs , which the do&rine of thefe more moderate men do
difown.

The fame do&rine alfo Bernard taught the Pope himfelf.
Ad Eugen. P. R. de Confiderat. I. 2. Saying [Quid tibi dimiftt
S. Apofie-lus ? &c. What did the holy Afoftle leave thee ? Such
as I have faith he , that give I to thee : And -what was that?
One thing lam fureof; it was not gold, nor Jilver, when he /aid
himfelf, Silver and gold have J none- If then cartji claim thit

h *V ot ^ er ***?** f e h* %t ^ e » ^ ut mt ^ Apoftolical right :
For he could mt give thee that which he had net : fuch as he
had t he gave, a care of the Churches, but did he give thee a domi-
nation f Hear himfelf [Not as Lords (or Ruling as Lords)
faith he, in the Clergy (or heritage ) but as examples of the
flock. And left thou thinks that he fpoke it only in humility,
and not in verity, it is the voice of the Lord himfelf in the Gofyel :
The Kings of the Gentilts rule tmer them , and the] that have

fmer

A I\ey for Catholich. 359

power over them ,as called Benefactors t (or Bounteous) and he in-
ferreth [Burfjou flail sot bt fo~\ It is plain , that Domination
u forbiddtn the Apoflles. Go thin therefore ', and ufurp if thou
darejt, either Jpofllefbip while ft thou Rule ft as a Lord, or a Lordly
Rule {or Domination) while thou art Apeftolich^. Plainly thou
art forbidden one of the two : If thou wilt have both alike, thou
lofejf both.] So far Bernard. By whofe verdict the Pope and
his B (hops are deprived of boih •, by grafping at both
long ago.

Nay the Pope makes himfelf a Temporal Prince in every
Princes Dominion on earth, where he is able to do it, and takes
all the Clergy out of their Government into his own. So that
actually he hath difpofTcffed them of part of their Dominion
already, by taking fo confiderable a part of their fubjc&s from
under their power, yeaandthofe that have fo great an influ-
ence upon all the reft : What by publick Preaching,and Church-
governing, and fecret Confefling, and dependance on them for
the Sacraments, one would think it fhouldbe no hard matter
for a Rtmifb allowed numerous Clergy, to be Matters of any
Kingdom where they are. And thus Princes are more then
half conquered already , without a war. If any believe not
that the Pope doth not thus exempt his Clergy from the f.cular
power, it isbecaufehe knows not their moltnotorious princi-
ples and praftifes. Nay even in England , in King Charles his
Articles for the Spanifh match, the Pope had the confidence to
demand this Prerogative, and therefore himfelf added to the fix-
teenth Article, which freed them from Laws about Religion,
[€ccle/iafticiverb nullit Ugibus fubjaceant, nifi fuoram fupcrio-
rum Ecc/eftafticorum] that is [Ecclefiaftich^ perfons ftall be
under no Law, but of their Superiour Eccleftaftickj (or Church'
men) \ Is not this plain Englifh ? See Vrins Jntrodatt. p.6. So that
no Church-man mud be under any Law of the Land,or Govern-
ment of Secular Princes. And when they have fuch a ftrength
in our own Garri Tons, a forreign Enemy is eafily let in. To
the exciting of whom they will never be wanting, having their
Agenti in one garb or other at the eats of the Princes and
S:ates in Chriftendom , and of mod of the Great and Noble
perfons that are deeply intercffed in (he Government. Yea, and
with Infidel Princes lometime?^ Cjrtl the Patriarck of ConflAn-

tinopk

360 A K^y for QatbolicKs .

tinofle proved, to the lofs of his life, for being fo much agairil
the Papills. And the more caufe have all Chnftian Princes and
States to be vigilant againfttbefeircendiaries , 1. Becaufethey
truft to War and Violence , and build their Kingdom on ir, and
therefore ftudyitdayand night. 2. And becau'e ifeey have
fuch afrieof politick Jefuites all abroad continually upon the
defign ; whofe contrivances and endeavours are day and night
to bring Princes and Nations to their will,and to kindle divifions
and wars among them to attain their Ends. Titty make a trade
of thisimployment. And expert prepared men, that follow a
bufinefs all their days, are like enough to make fomething of
it at laft ; efpecially while others flccp, or filently look on, and
let them alone to play their game. If the Papills can but get
into the Saddle, either by deceiving the Rulers, or Commanderf ,
or by bringing forreign force againft us, they will give us leave
to difpute, and write, and preach againft them , and laugh at
us that will ftand talking only, while they are working : And
when the Sword is in their hand , they will foon anfwer all our
Arguments, with a fagot, a hatchet, or halter; Smithfield
confuted the Protectants, that both the Umverfities could not
confute. Their Irquifition. is a School where they difpute more
advantagioufly then in Academies. Though all the Learned
men in the world could not confute the poor Albigtnfes , jval-
dtnfes and Bohemians , yet by thefe Iron Arguments they had
men that prefently ftopt the mouths of many thoufands, if not
hundred thoufands of them:Even as the Mahometans confute the
Chriftians. A Strappado is a knotty Argument. In how few days
did they confute thirty thoufand Proteftants in and about Paris,
till they left them not (onearthj a word to fay. In how few
weeks fpace did the ignorant Irijb thus ftop the mouths of many
thoufand Proteftants ? Even in Vlfter alone, as is ftrongly
conje&ured , by teftimony on Oath , about an hundred
and fifty thoufand men were mortally filenced : Alas we
now find that the poor Irijb commonly know but little more
of Chrift, but that he is a better man of the two then Saint
Patrick. : And therefore how long might they have been before
they could have filenced fo many Proteftants any other way ?
There's nothing like ftone -dead, with a Papift. They love not
to tire therafelves with Difputes , when the bufinefs may be
fooner and more fuccefsfully difpacchc. Well,

A i\eyfor Qatholicks. j 6 \

Well, feeing this is the way that tbey are refolved on, and no
peaceable motions will ferve for the preventing it, all men that
have care of the Church and Caufe of Jefus Chrift , and the
happinefs of their pofterity, have caufe toftandon watch and
guard : Not to be cruel to them ( leave that to themfelves, )
but to be fecured from their cruelty. I fhould be abundantly
more earned then I am, to prefs all men to fuch a patience and
fubraiffion in Caufes of Religion, as leaves all to God alone,
but that we all fee how the Papifts are ftill at the dore with the
Swords in their hands, and watching for an opportunity to
break in. And if in modeftywe ftand ftill and let them alone,
they will give us free leave when they have the day, to call
themTraytors, or perfidious, or what we pleafe. Let loofers
talk: Let them have the Rule, and then make the beft you
can of your Arguments. If they can once get England and
other Proteftant Countries, into the cafe of Spain and Italy,
their Treachery (hallnotbecaft in their teeth ^ for they will
leave none alive and at liberty to do it. When we fee in good
fadnefsthat it is Navies,and Armies, and ftabbings of Kings,
and Powder-plots,and MalTacres that we have to difputc againfr,
it'£ time to be able to Anfwer them in their own way, or we
lofetheday. It is not a good Ca»fe, or wit, or learning, or
honefty, that will then ferveturn. 1 know God is al-fufficienc
for his Crmrcb,snd in him muft be our Truft ; But he requireth
us to expe& his blefling in the ufeof lawful probable means.
He can give us Corn without plowing.and fowing : but we have
little reafon to forbear thefc and expeft it : He can Convert men
without preaching : But yet the blefling of God doth prc-
fuppofe Fault planting , and Apollo's watering. He can Rn!e
and Defend us without Magiftrates, but it is not his appointed
way. And he can fave ui from deceitful bloody men, without
our care, and vigiiancy ,and refinance : but it is not his ordinary
appointed courfe in which he would have us look to him for
deliverance.

And therefore in the Name of God let Princes and Parlia-
ments be vigilant : for they watch for the outward fecurity of
the Church and Common- wealth fas Minifters do for our fpiri-
tual wel-fare ) as thofe that muft give account. And let the
people take heed what Parliament or Magiftrates they choofe :

Aaa Ani

6z A Key for Catkolkks.

And let all that love the Oofpel, and the profperity of the
(.hriftian world, and of their pofterity, have their eyes in their
head, and take heed of that bloody hand, that hath in England,
Scotland, Ireland, France, Savoy, Low- countries, German/, Be
hernia, &c. already fpilt fo many ftreams of Chriftian blood. If
the Wife, the Learned, Moderate Lord duPUffis, was fo zea-
lous for the Lawfulnefs ofNectjfarj Defence, as Grotitu chargcth
bira, as to put it into \\\%Tefiament, (whom he makes alfo the
Author of Junius Brutus, I know not on what ground ) doubt-
lefs he knew with whom he had to do, and thought that every
Guijian League was not a Law of God or of the King.

Some Princes think that it is their fafeft way to pleafe the
Pope and Jefuites, and fo will bePapifts , on the terms as fome
of the Indians worfhip the Devill, becaufehe is fo naught, that
he may not hurt them. But thefe men were wifer, if they un-
derftood, that the malice of Infernal Spirits is not to be avoided
by pleafing them , but by refilling them. They are too bad
to be ever pleafed by any means, but what will be your utter
mine : And they are notftronger then the Devil himfelf, who
will flie if we refift him. 1 f the beft were not the mofl Powerful,
what would become of the world ? And if God be ftronger
then the Devil, he fhould rather be pleafed then the Devil j for
be is ab!e to defend you from the Devils difpleafure : and he is
moft able to hurt you if you be difpifers of his power : which
Juftke will effc&more certainly on the bad, then Satans malice
can do upon the good. Men think themfelves wife, that fhift for
their fafety by carnal and unlawful means.- But they (hall all
find at leaft , that plain honefty is the beft policy , and the
favour of God the beft fecurity, and a life of faith the moft
prudent life; and that drifting for your felves in unbelieving
ways, is thegreareft folly. It is thedefign of the Papitls by
the ftrokesof Clement s,Ravilliackj.Vauxes, and fuch others, to
terrifie Princes, that they may not dare to refift them, but may
fee that they have no hold of their live* while they are under
their difpleafure. But yet fuch as bare moft difpleafed them
have fcaped beft. It is recorded by one, that the great King
Henry of France, being perfwaded to ftand it out againft the
Jefuites , anlwered , Q Give me fecurity for my Life then ]
And what a fecurity did he find in his unbelieving way }

A>thou»

A I\ey for Catholicks . j 6 j

A thoufand pitties it is that Proteftant Princes fhould not
be united among themfelves, that they might be (lengthened
for their joynt Defcnfe ; But that the envious man fhould be
able fo far to over- wit them , as to fow among them the feeds of
war, while they fleep, or r elfi(hly mind their own affairs and
interefts : And a greater pitty and fhame it is, that the Mi-
nifters of the Gofpel of peace (hould be the caufes of thefe di-
vifions, or (hould not do their beft to heal them : But it is the
greateft fhameof all to us, that fo many years experience of
the calamitous effcds of our Divifions, and fo much induftry of
many worthy peaceable men, fhould do no more to a fuller
Reconciliation then yet is done. The names, and pacifying La-f
bors of fuch as Dttrttis , Davenaut , Hall, MsrtQ* , Vflnr}
Haj»e y Dr. Moritt, AmjraUus, Hottonu.^ Conradns , Bergiuj %
fohannes Berlins jGeorgius Calixius, f ertm: Burroughs ,and many
more that have laboured for peace, do live as Monuments of
their honor and our difhonor, and do reflect much frame upon
the faces of t hole Reformed Minifters and Churches that after
all this are fo much unreconciled ; yea, that a e not by the flrong-
eft motives and perfwafives, fo much as excited to zealous en-
deavours for the healing of our fad divifion ; no nor fome of
them retrained from che pafiionace profecution of their in-
crcafe.

If yetanyPapift, believing fuch falfe Hiftories as [the Image
of bsth Churches] doth contain, or really finding any Proteftants
culpable, (hall fay, that we are as bad as they in wars or cruelty,
and that Illiacos intra muros peccatur, & extra. I again re-
ply, I. That true Hiftory and experience tells the world , that
there is no comparifon between their execflive cruelties and
ours. 2. Yet it is none of mydefire or intent, to defend any
perfonor people that have been truly guilty in the leaft degree.
3. Our do&rine is againft that which theirs doth own. 4. If
either our Doctrine or pra&ife have been amifs, we defire re-
proof and information, and are willing to reform them. The
Word of God being our only R.ule, if it appear that we have
in any point mifunderftood it, we defire nothing more then to
be rectified , and then we (hallconfefs our former faults before
the world, and promife reformation. For our Principles fix us
not in Sin or Error. But thePapiflsare fixed in their Errors,

A a a 2 and

n<54 d K^y for Qatholtck.

and think there is a necefiity lyeth on them never to amend.
Now the Pope and a General Council hath "already decreed
that the Pope may depofe Princes, and Abfol.ve their fubje&s,
and give their Lands to others ; to amend this abominable error,
is with them to give away all their caufe,and to ceafe to be
Papifts. So that all Princes and People muft neccflarily defpair
of their amendment.

Chap. L.
Seme Prof ofals for a ( bopehfs ) Petce.

IT is A Defenfive conflict that I have been hitherto managing;
This work is put upon us by our adverfaries. But in the
condufion I will add a few words of that whith enticethby
its amiable afpeft , and which we gladly follow, without im-
portunity or constraint. And were our Power but anfwerab.'e
to our Defies , we would foon put an end to thefe contentions
of the Church, without the hurt of any of the Diflenters : Yea
dii there appear but any confiderable Hopes of fuccefs , I
Ihould venture to be more large in Propofals to that end. But
when wifer men, of greater intereft can do no good , and the
cafe appeareth as next to defperate, a few words may fuffice to
fatisfie my own confeience , and to pleafc my mind with the
mention of a Peace , and to help fomc others to right Di-
fpofitions and Defires,though we have never fo little expc&ation
of facets.

And in order to what follows, I mufl firft defire every Reader
rightly to underftand the meaning and defign of all that I have
hitherto faid. It is but to be a necefTary help to the Difcovery
of the Truth, and the confutation of the contrary errors, and
the juft defence of the doctrine ofChrift, and of his CRurchcs.
I folemnly proteft that it is none of my defign or defire, i.To
make any believe that the Difference is wider between us and
the Papifts then indeed it is. Nay I am fatisfied that in many
do&rin&l! points it is not fo great as commonly it is taken to be
fety many, if not mofl,on both fides : as in the points of certainty

A l?\ey for Catbolicks. 365

of Salvation, of Pardon, of Justification, of Works, of faith j
and in alraoft all the controverfies about Predeftination ,
Redemption, Free-will, the work of Grace, &c. The
Dominicans in fence a^ree with the Calvinift ( as they call
theraj and the Jefuitei with the Lutherans and Arminians i and
fo in divers other points. The divers underftanding of words
among us, and the weaknefs and paffions of Divines, and a bafe
fear of the cenfures of a party 4 hath occasioned may on both fides
to feign the differences to be much wider then indeed they are :
fo that when an Alvarez,, a r Bannes i a Gibienf, have fpoken tb#
fame things as the Proteftants do , they are prefently fain to
pour out abundance of unworthy (landers againft the Prote-
ftants , for fear of being accounted Proteftants themfelves. And
to (hew their party how much they differ from us, they muft
feignustobemonfters, and to hold that which commonly we
abhor : And fome Proteftants are too blame alfo in fome mea-
fnreinthis kind. This unchriftian dealing will gripe the con fci-
ence, when once it is awakened. Let me be rather numbred with
thofe that are ambitious to fecm as Like to all the Churches of
Chrift, and as much to agree with them, as honeftly and pofii-
b!y I may, what party foever diftafte that union and agreement.
And let my foul abhor the defire of appearing more diftant and
difagreeingthen we are, what cenfures fo ever I may incur.
Our ftudents would not fo ordinarily read Aquinas ^Scotus ,
Ariminenftsfiurandus^&c. if there were not in them abundance
of precious truth which they efteem. How neer doth Dr. H;/-
de» come to us in the fundamental point of the Refolution of
our faith / How neer come totheScotifts to us in fence, abouc
the point of Merit? and jVAlAtnfis and others yet neerer? How
neer comes Centarentti to us ( and many more ) in the point of
Juftification ? How neer comes Cardinall Cajetan to us in the
Liberty ofdifTentirg from the Fathers in the Expofition of the
Scriptures ? and fo dot! Waldonate and many another. How
neer comes Cardinal Cttfanus ( lib.de Concord. ) to us, even
in the Effential point of di'erence, about the Original and
Title that Rome hath to its fupremacy ?• How neer comes Ge'rfon
to us in the point of Venial and. Mortal fin ? perhaps as neer as
we are to our felvcs. How neer come the Dominicans and Jan-
(enians to us in the points of Predelli nation, Grace and Free-

An ^ will?

166 sfK*yf°r Catbolkks.

1 i

will ? For my own pare , I fcarce know a Proteftant that my
thoughts in the fe do more concur with, then they do vfcirh fan-
femHs, ( that is indeed, with Angftftine himfelf. ) Therl are ve-
ry few points of the Proteftant dodrine, which I cannot pro-
duce fome Papift: or other to atteft ( and eafily thus be evf n with
Mr. Brerelj , upon fairer terms then he deals with us. ) \

a. I do alfo proteft that it is none of ray defire or iefign,
to create any unjuft Cenfurei of the final ftate of Paplfts in
any Readers •* nor to perfwade men that they are all damned ,or
that there are no honeft godly men among them. When I ftead
fuch writers as Gerfo» t Barbanfon y Ferns , and others , I am
fully fatisfied that there are many among them ( how many
God only knows ) that truly fear God, and are fandified gra-
cious people, with whom I hope to dwell forever. And there-
fore I think it my Duty not only so forbear unjuft Cen-
tres of them , but alfo to love them with that entire fpeci-
all Chriftian Love by which Chrift would have us known to
be his Difciples ; and to perfwade all others to do the like.
Though ftill I am conftrained to fay , that in my fmall acquain-
tance with them, I find no comparifon between the Englifli
Papift* and our Churches in point of Holinefs. I would they
were much better.

3 . 1 do alfo proteft that it is not my defire or defign to make
any innocent Papift to be accounted guilty of the faults of others
which hedifowns.

4. Nor is it any of my defire or defign to provoke the Magi-
ftrate to any cruelty or in juftice towards them ^ nor to lay
any penalty on them, but what is truly of neceffity for the
fafety of himfelf and the Common- wealth, and a juft reftrainc
of them from perverting others , and doing mifchief to the fouls
of men, as I fliall open more at large anon,

5 . Nor is it any of my defire or defign to make the generality
of them unjuftly more odious with Rulers or People , then the
tneafure of their corruptions do deferve: Or to hide any of their
vertues, or deprive them of any honour which is their due.
This much my confeience witnefleth of my intents 4 though I
know the partial will hardly believe it.when they feel themfelves
fmart by that Contradiction which they have made neceffary
for oar own defend, And this I thought neceffary to premife,

before

A I\ey for Qatholicks. 3 $7

before I Jay down the following Propofals, that prejudice and
paffiondonot turn away men eyei , orcaufe them to mifin-
terpret them.For it is prejudice, partiality, and fa&ion,thathath
hitherto fruilraced all fuch Propofals and attempts.

Chap. LI.

THere are five feveral Degrees of Peace which lye before
us to be attempted between the Roman and Reformed
Churches : We (hall begin with the higheft, and upon fuppofiti-
on of the failing of our Defigns for that,corae down to the next ,
and fo to the Loweft.

1 . The firft Degree of Peace to be Intended and Defired is,
That we may fofar Agree \ at that we may hold per fonal Commu*
nion in the fame Ajfemblies s in the worfhip of God, and live under the
fame particular Paflors.

2. If that cannot be attained , the next Degree defirable is ,
That we may hold a fathilicl^ Chriflian Communion in fiver al
A ffemb He sounder feveral 'T aftors, acknowledging each other the
true Churches of Chrijl and joining in Synods when there is need s or
at leafi, giving each other^as Christian Brethren, the right hand of
TelUwfhip.

3. If that may not be attained , the next Degree defirable i«,
That we may take one another for Chriflians and Churches of
C hri ft, though under ftich corruptions m we think^we are bound to
difown by denying the prefent exercife of Communion : aswede
with particular Vfftndors , whom we only fufpend, but not
condemn.

4. If this much may not be had , but we will needs excom-
municate each other absolutely , the next degree of Peace de-
firable is, That we may at teafi fofar regard the common truths
that we are agreed upon, and the fouls of the people, as to confult
en certain terms on which We may mo ft peacably mannage our diffe-
rences, With the leafi hatred, and vio-'ence , and difturbance of the
*peace of Chriftcndom , and with the leufi impediment to the gene'
rail fuccefs of thofe commsn truths that we are a'l agreed in.

5. If this may not be attained , the lo weft Degree defirable
if, That at leafi w: may take each ether for more tolerable adver-

f aria

j68 A Ksy for Catbolkks.

faries then Mahometans and Infidels are , and therefore may ■
make a common Agreement to ctafe our wars and blood- jhed , and
turn all our Arms againfl the great and common enemy of the
Chriflian name.

Were it not for the Dcvill, and wicked minds, all thefe might
be attained : but if men be not themfelves incarnate Devils, we
may expsct the lift. And underhand that the terras of the loweft
Degrees <;re all implyed in the Higher.

And now for the Higheft and mod defirable Degree of Peace,
viz.. That we may meet in the fame Aflfemblies, under the farce
Pafcors, there is fo little probability that ever itfhould beac-
complilhed, and withail the various apprehenfions of Chrifti-
ansdoth make it fo ncceflaryto bear with one another in this,
that I (hall fay but little of it, as knowing that I am like to lofe
my labor. Only this much concerning the terms.

Ifjou will impofe no more in pint of Belief, as neceffary to
Salvation, but what is contained in the holy Scriptures, yea and in
the three Creeds ', and four firfl General Councils >, and mil leave
the Paflors of the particular Churches to worfbip God according
to the Rule of the holy Scriptures, prudentially themfelves deter mi~
tiing of meer Circumfiances left to their determination ; according
to the general Rules, of Order , Decency and Edification , and
bearing with a difference herein according to the different Jfate of
the Churches or judgement of the Paflors, this is the only probable
way to bring us to this higheft degree of Peace. Though accord*
ing to this courfe, men fhould be left to fome liberty to joyn
with what particular Congregation they fee beft , and fo would
moft commonly joyn with thofe that are neereft to their own
judgement •, yet the minds of mod would be fo mollified by mu-
tual forbearance, and by being fatisfied in the way that is thus
commonly agreed on, that they would not fcruple to joyn with
one another in worfhip in the feveral Aflemblies.

And here I (hall further add , that if thefe terms cannot be
« yielded to, yet all that will yield to the terms of the next De-
gree of Peace, may be admitted into our Ajfemblies, though we
cannot joyn with them in theirs. For the Papifts have much
more in the manner of their worftiip to keep us back, then we
have in ours to keep them back. For their errors lie in Excefs,
and they fuppofe ours to lie but in Defetl. Now Confcience

may

A fyy fcr Catbolicks. S 69

may well yield co perform one part of a duty when it cannot per-
form the reft : But it can never yield to commit one actual fin,
by doing what is forbidden by God. E.G. If the Papifts think
that we linfully omit the Sacrament of extreara undion, they
may neverihdefsbe prefent at the Sacrament of Baptifm. If
they think we preach not all the truth that we oughr, they may
neverthelefs hear and receive that which we do preach. But in
their Affemblies we mull do thofe pofitive actions which our
Confciences tell us are fins againft God. And therefore unlefs
tbey will yield ('as they will not J to the abovementioned term*,
we cannot joyn in their AfTemblies ^ but upon the terms in the
next Chapter we can admit them into ours.

But if the Churches have not a neceflary Liberty in this, they
will never agree, but be ftill breaking into pieces, or perfecuting
one another, to force men to joyn with fuch AfTemblies as belt
pleafe them that bear the Sword. Though we readily grant
that to hear and learn the principles oT Religion, and fubmic to
the ftate and duty of Catechumens, men may with lefs inconve-
nience be forced, and ordinarily fhould fo be.

Chap. Lll.

THe fecond Degree of Peace defirable , below the former,
is , That if we cannot live under the fame p articular P4.
ftors, and joyn in the fame Affemblies, jet we may hold a difiant
Catholick. Communion infeveral Affemblies y without condemning
or perfecutinv one another j and may afford the [fecial Love of
Chrifiians to each other.

This will not be done as long as we take each other for Here-
ticksjand therefore the caufes of thofe cenfures muft be removed,
partly by a neerer agreement in our Principles, and partly by a
greater Moderation in our Cenfures of one another. And this a
man would think among Chrifiians might be obtained. The
terms on which it mud be had are thefe.

Suffer us to confine our felves in Worjhip and Church-govern-
ment to the Word of God j And the Determination of our particular
Churches or Pafiors tbont meet Cinumfl minis left to their de-
ft b b termination,

^7 o A i{ey for Qatholich.

termination, And do you confine your [elves Accordingly, or not ex-
tending your pratlife beyond the Canons of the four firfl General
Councils , and the reft called QCanones E' clefise Umverfalis]
(pubhfbedby Juftelliis, Tillius, or ths Codex Dion^iii Exigui)
ar.dfor matters of Faith, roe will all profefs to receive the Scri-
pture, and what ever is contained in the faiJ Councils and the
three Creeds, and to in ft ft upon no more ai neceffarj. And on thefe
terms wc may live in Love as Brethren.

Here note, I. That in matter of Faith we will not be bound
to take more then is in theScrip:ure, and yet we will take all as
aforefaid that is in the Creeds, becaufe we are perfwaded that
there is no more then is in the Scripture. 2. We will not tie
each other to profefs on what Grounds we receive the Doctrine
of thefe Creeds and Councils. If you receive it as Tradition
fuperadded to Scripture, and if we receive it as being the fame
with Scripture Dodrine, or a meet Expofnionof it , we will
leave each otherin this without examination to their liberty, as
[one as it is the fame things that we believe. 3. In matters of
" (hip and G 'over nment we may not be compelled to take in all
is in all thefe Councils-, but only we will prom'ife not to go be-
yond them, and take in any more, and fo fhall you: (0 that if
forae of us confine our felves to the Holy Scripture, and others
will go further, as far as all thofe Canons do extend ; we will
yield to live as Brethren in Chrift ian Love, and forbear the cen-
tring of one another. And herein you may well condefcend to
us, when in many things you have ca(t off the Canons of thofe
Councils your felves ; and abundance of them concern not our
times or Countries, and fo many of your own Writers confeft
that all things necefTiry to Salvation are in the Scriptures, and
that Canons are mutable, and Churches may varyjn thefe leOTec
things.

Cha p. LIIL.

C^Ouldthe former terms of Peace be yielded to, it would be
j happy for the Churches • and I am perfwaded were it not
for the Italians, the French would yiHd to them.. And fome
Proteftams will go further, andyie 1 :o Rome-, that if PapuV

wilt

J. l^ey for Qatholicks. 3 y \

will confine their Faith, and Government, and Worftiip but to
tho'e limits as the Greeks, Armenians, Ethiopians, &c. do, they
will readily hold this Catholick Communion with them. But
then we murt (till remember, 1 . That we will not be bound to
approve ofall that they do. 2. Nor (hall they go about to force
all others to rife up to their pitch j nor do as the Englifli Bifhops
would have done, to filence and caft out all thofe Mimfters that
will not go beyond the Scriptures. You (hall bear with all that
will be Ruled by the Scripture , and we will bear with all that
will not go beyond the faid General Council*, or (fodtx Ca^num
Ecclefa univerfdu : Yea, and admit fuch to our Soc e*y and
Aflerablies.

But now fuppofing that Rente will not yield to this ('though
me thinks France and o:her Nations may do it without them)
the next Degree defirable is, that ( At leafi we may take cne ano-
ther for Chriftians and Churches that have fuch corruptions , as
jet leave m good hopes of the fahation of multitudes, though rr-
fuppofe falvation more rtre and difficult where thofe corrttf
are , then where the) are not, and though we are fore
fufpend that Communion with fuch which with found membi
fhould hold.]

And indeed the obtaining of this much Peace , requireth no
more but Cbriftian Charity condu&ed by a right underftanding
of each other. And for my part I have already this much peace
with the Church of Rome, and fo have many millions more of
Protectants as well as I : and I think the generality of them : But
Rome hath not fo much Charity for us : But we ftiall not an-
fwer nor be condemned for other mens uncharitablenefs. I need
not therefore propofe any means for that peace which we have
already attaired to, or may if we will. But then let this be ac-
compinyed by the following forbearances.

Chap. L I V.

THE fourth Degree of Peace definble , whether the faft
mentioned be attained or nor, is, [That we maj fo far lay
hour hatred wrath, an^'ft riving about the Controverted prints,
as to confult together of tat terms on which we maj manage our

B b b 2 d jferences

37 x A K?y f or C* tholicks .

differences with the leaft dijfwbance 10 the Peace of ChriJIendcm,
and the leafl difadvantage to the Truths that we are agreed in, and
to the peiples fouls. ~~\

Religious Reafon muft needs confefs the Reafonablenefs of this
propofal in the General : But all the difficulty lyeth in the parti-
culars. If you ask me what the particular terms are on which we
fhould agree, lanfwer, There are many at hand, that Reafon
rnuft needs approve of -, but becaufe there is no likelyhood of ac-
cepting them, I (hall fpare the labour of propofing them. And
the rather, becaufe we have much ado to agree on this much
among our felves, or the Papifts among themfelves : with what
hope can we move that the Agreement (hould be Univerfal? But
this much I may propofe, J . That a Consultation of the Agents of
Chriflian Princes and Divines might do much to further fhch a>
thing. And till thatcanbe had , fomefewof the more Peaceable
Princes and Divines fhottld lead the way, and give the rtfi a good
example. 2. And that anVniwrfal Liberty of Confcitnce, with
necejfary refiritlions, might be a probable way.

Where note, I . That it is an Vniverfal Liberty only that we
move for, or at leaft en equal terms. It is not that the Papifts may
have Liberty in England, and we have none in Spain and other
Countries. The Auchorof the Image of 'both Churches maketh a
long and fubtile perfwafive for Liberty of 'Conference : But where
would he have it> Let them take this equal motion,and yield to it
if they dare. Let the Proteftants have liberty in Italy ,S pain glan-
ders, Portugal, Auftria, Bavaria, &c. and we (hall confent that
the Papifts have as much Liberty in England, Holland, Sweden,
Denmar^&c. Butitmuft in reafon be on equal terms. Yet this
advantage we know they have, that their Agents and Midiona-
ries are incomparably more numerous then ours, by reafon of the
multitude of their Fryars, Jefuites, &c. and their dodrines are
morefuitabletocorrupted'naturc, and carnal intereft, and the
people are more engaged by worldly obligations to their ways :
And yet we are fo confident of the Power ofTruth 5 that I would
this Propofal were accepted. The Bible it felf without any
Preachers , would fhrewdly (hake the Kingdom of the Pope,
where men have liberty to ufe ir.

2. The limitations of this L'berty are, i.That one party have
no more of it then the other. 2. That it extend not to allow a

diflurbance

A l\ey for Catholich. 37,

difturbance of Minifters and Churches in Gods Worfhip,nor any
unpeaceable tumultuary proceedings. 5. That no Party be tolera-
ted under this prctence,to teach any thing againft the EfTentials
or Neceflfary points that we are agrred on, nor any thing that is
againft the peace of the Coraraon- wealth, or live j, or dignities of
the Governors thereof.

Two parties among our felves will difl'ike this propofal.
I. Some will fay, If Liberty be dt fir able ■, why way not we grant
it in England, though Spain, Italy, &c. will not ?

Anfw. This Liberty is mt Durable for itfelf, but as a means
to that end which is fo Defirabie. And therefore it is no further
defirable then it tendeth to that end. And a partial Toleration of
them, that tolerate not us, is fo far from being fuch a means, as
that it is the next way to deflroy the end that wedefire , it will
but put our necks under their feet, and open our bofoms to their
Swords, and fo make our defired Peace impofiible. No friend of
the Geipel and Reformed Churches will profecute that motion.
2. Others w'AlSiyJt is unlawful to grant fuch a Liberty to Pa-
pifls, becaufe it isfalfe dotlrine which they will preach , and Ido-
/atryjpbieh they will exercife j and we muff not do evill that good
may come by it.

Anfw. We may do no evill, but we may oroit that which at
another time is a duty,in a feafon when it is no duty. To punifli
fuch offenders is a pofitive duty, which at all times is not a duty,
butunfeafonably performed is a fin. For a Magiftrate therefore
to punifli fuch offenders, when it apparently tendeth to hinder
the progrefs of the Gofpel.and overthrow the peace and fafety of
the Chriftian State, is not a Duty, bur f a fin. Would any of thefe
Objedors be againft aMagiftratesreleafing of a Jtfuiteout of
Prifon.in exchange for a faithful Minifter of the Gofpel,efpecially
of many; as prifoner* are commonly exchanged in war ? If not,
why fhould they be againft the releafing of fuch a mm to higher
ends, even to fave mens fouls t To give Liberty hbm to Permit,
or n it to Hinder, or not to Punifh : i>nc therefore is but the not-
doing of a work when it is unfeafonable (as Sacrifice is when
God reqaireth Mercy.) And he that may Permit , or forbe.tr to
punifh, may on a juft reafon promife foto do. So that this is but
forbearing the punifh ng of Papi.ts , wh-.n we canoot punifh
the.n without the exceeding hurt of the ( hurcb, and wrong to
many thou'znd fouls. B b b 3 i'u:

3 7 4 A Kjy for Catholicks-

Bud know 1 fpcak all this in vain i for the Pope will never
confenc that Proteftants (hall fow their feed at Rome .left it quick-
ly unncaft him. But in the mean time let the Papifts here con-
fcfs if they be reasonable, that we have no reafun to give Liber-
ty to them.'trut will give none to us, of upon unequal terms.
If they claim a fpecial Title to it, as having the juftercaufe, we
derire no mere then a fair try all of that, and lee them that have
the jufter caufe take all.

3. Another particular that ftnuld here be agreed on is this,
( whether rhe former be confented to or not -, ) That on both
fides where the Teachers have any Toleration or forbearance , thej
maybe forced by the Magi fir ate ta teach the Ignorant people that
adhere to them , the great Articles of the Chrijlian faith ( both
words and fenfe ) Vhichwe are all agreed in. Which was Bt-
fhop Vfiers motion to thePapift Priefts in Ireland. For faith
he, among the Papifts the people arefnffered to perifh for want of
knowledge •, the vulgar fuperftitions of Popery not doing them half
that hurt t that the ignorance cf thofe common principles of faith
doth, which all trtte Chriftians are bound to learn] ( Serm.at Wan-
ted, page 33.)

4. Another necefTary particular to be agreed on i$, that
weufe not b'tter invetlives agaiifteach other, mr uncharitable
cont endings, e fpecial ly in the ears of the ignorant people that have
not yet learned the common truths which we agree in : but that our
Debates be managed only in fuch Ajfemblies as are capable of
them, and in a fober Christian way.

5. Another is , that fuch Magiflrates that will not grant To-
leration,may yet on both fides avoid cruelties* and infill no more pc
nalties for matters of meer Religious worfinp, then neceffity /hall
require : and that herein thej may agree upon fome equality in the
feveral Nations. And in this let Spain, Italy, Aufiria, and .the
reft, for fliame confent, to be as moderate as the Turk, and to
(hut up the doors of their bloody Inquilition.

6. Let us all agree to renounce all Treachery and unfaithfulnefs
againfk the Soveraign Powers, and all feditious difturbances of the
Peace of Common wealths.

7. Let thofe afford us the common Love of men t that think, us
not capable of the fpecial Love of Chriftians : and fo lee us Love
our Neighbour! as our felves , and ftudy co do good, and

do:

A K^y for Catholicks. 375

not hurt to one another • and give over plotting to undermine
one another, anddeftroy oneanothers civil intereft, and get
our Neighbours under our feet. This much well practiced ,
would dofomethmgtothe peace of the Chriftian world.

Chap. LV.

T-HE lowed Degree, that none but incarnate Devili one
would think fhould refift is this ; that if we will needs live
as enemies, yet we may remember that we have all greater enemies ;
and therefore let its give over our years , and let every Nati-
on be quiet I) governed by their own Laws and Sovereigns, and let
its all join together againft the common enemies offchrift.

We cannot but know that much of Chrifts interell: lyeth in
our hands, and that if either party were devoured by the Turk,
it would be a heavy blow to the Cbriftian caufe : If God
(liould fuflkr that proud enemy to come and make a third
among us, to end our quarrels, we muft juftifie him in his
judgements; andmufttoour perpetual fhime confefs that by
our proud and paffionate contending?, and unpeaceblcnefs,
and felf-feeking , we did betray the Chriinan caufe. O
wonderfull ftupidity and impiety of great men , and Learned
men , profeiTing fo much zeal for God, that they can no more
agree, nor bear in Love and Compafiion with each other, nor
ceafe their w.irs, when a raging potent enemy (lands over them,
ready to devour them both. Le: the Venetians take the honour,
and wethefhame: However their own Intereft may engage
them , yet materially their wars are more honourable then
ours. The Pope is eager for a General Peace among his
fubje£b,that they may be ftrengrnhencd to devour us : But it
wereanhonefter defign , that would give him more comfort at
laft, to mediate a Peace among all ChriiHans, that in this at leaft
they might be one, tooppofe the Turk, and refcue the Heritage
of Chrilt which he hath opprefled.

And O whua blefTed thing it were, if the Jefuites, Fryars
and Proteftauts could but agree , to joiatogether for the con-
verfion o- the poor Indians. And either preach in the fame, or
fcveral Countries, without feeking the deftru&ipn there of one

another-

3 7 5 i4 i<(ry for Qa tkolicks .

another ^ yea and afford each other help : that the Englifh, Hol-
landers, and others might fend Preachers as well as Merchants
into the Indies j and we might there contribure our endeavours
topropagtte theGofpel, though in our different wayes, not
envying, hating and hindering each other •• but remembring we
all confers one Chrift, though not one Vice-chrift.

ConclufioH.

I Have caft out thefe Propofal* meerly to acquaint the peaceable
Chriftian , what he (hould defire, that the frame of his heart
may be right before God : and not with any expectation that
they fhould be fo regarded as to procure what they drive ar. I
am norfo weak, or ignorant of the inconfiderablenefs of the Pro-
pofer, or of the felfifhnefs and ungodlinefs of the world. But yet
I may lawfully take the comfort of the moft uneffe&ual defircs
and endeavours that are honeft.

And for thofe that would have us Reconciled upon the Groti-
an terms, or upon the French Foundation of a General Coun-
cil, and would have all forced, as our Bifhops attempted to
come over to their way , and deny Liberty to the reft, that can-
not thus clofe with them -and all that think that the Church mud
have forae Vifible Head or Soveraign to unite in, I (hall (hew
them their errour in a diftinA Difputation, which I am publifh-
ing nest to this, asafupplement; and therein I (hall give them
fuch further Propofals for a juft Reconciliation , as men that are
Studious of Peace may profecute, with hope of forne fuccefs.

And becaufe I have lately met with a Paper called [ An Ex-
fUnation of the Roman Catholic!^ Beliefs ] &c. which pretend-
eth to much moderation, in divers points • I purpofe next to en-
quire, whether it mean as it pretends, that if it do, we may give
it welcome ; if not, we may Detect its Fraud : For as I (hould
much rejoice to hear of fo much amendment of the Roman Be-
lief,which I thought had been fuppofed by themfelves to bein-
corrigiblej So Imuft confefs that I am fo much for plain and open
dealing, that I think it my duty to help to bring their works into
the Light, and try how they agree with the Truth and among
themfelves j that men may judge of them as tbey are.

FINIS.

The Second Part :

PROVING

That the Catholicism Church

is not a political Body Headed by
any Earthly Soveraign , nor any
fuch Unity to be Defired or en-
deavoured, by any that would not
Blafpheme, Divide and Deftroy,
under the pretence of Unity.
SPECIALLY

Diredled againft the Sovereignty

( and Nccefsicy too ) of General Councils :
ro the followers of Grotim , and others of that
Party, that at leaft would give them a Part in the
Soveraignty with the Pope.

And propounding the true grounds and
means of the Churches Unity and Peace,

By Tticb. ^Baxter.

LONDON,

Printed by Robert White, for Nevil Simmons, Book-
feller in Kcdcrminjler, Anno Hem. 1659.

OTSS**^S^S7.SwXS7.^ySS^ , 7.X3^S^^c^S5

W^»

S®$^|iv®q^*w5*^V ? $*®

e?tfj«

^«5/2. Whether the way to heal any

Divifions in the Churches of Chrift be by
drawing chem all into One Univerfal Vifi-
ble Political Body, under One Univerfal
Vifible Head or Government ? Or Whe-
ther the Catholick Church be a Body fo
United and Governed ? tfyg*

Chap. I.

Shewing the Occasion and Reafons of this Writing, e[pccl-
ally as from the Grotians j which are Vindicated p om
the frivolous exceptions of Mr. Tho. Pierce.

HAVE «lready in the fir ft Part of this Book
( and formerly in another ) difproved the
Popes Univer fa! Headfhip/trd anfwered what
BelUrmixe, Boverins, end Tome others fay for
rill! MftPi the maintaining of it : And it is a work already
. ^^^w^k done fo fully by Chawie^WhitAker^mi many
other* , but cnoft triumphantly and copiouflv by D*viA BUndell
in a French Trcatife in Folio de primttPt in Ecclefia agairft Car-

C c c 2 dinal

380 A £\eyfor Catholtcks.

dinal Perron, that I need not , and therefore intend not to fay
much hereupon that fubjed. But this Difputation I principally
intend, 1. For the fubverting of ihtFoundationof Pofery^ which
is the fuppofition , that the Viftble Catholick^ Church muft needs
be united in fame Humane Vifible Head. 2. To confute the Opi-
nion of the moderate fort of French Pa pifts and Grotiant , that
take a General Council to be the Legiflative Head , and the Judi-
cial Head while they are in Being ^ and the Pope ruling by the
Laws ofCounci!s,to be the ordinary Judicial Head. 3. To de-
liver fome perfonsfrom a dangerous Temptation, that by Gro-
tins , or his followers here in England arc drawn into a conceit
thac theCatho'ickChurchisfuchaBodyas we here deny, and
think that the unity that the Scripture fo comraendeth to us can-
not be attained without anllniverfal Vifible Head-'which Temp-
tation of theirs is much increafed by obferving the differences of
Opinions in the world j which every good man doth lament ,
as we do all the (ins and frailties thai on earth accompany
us in the ftate of imperfection. As I blame not thofe that defire
perfed Knowledge, orHolinefs; but blame thera that promife
it to the Church on Earth , when it is the prerogative of Hea-
ven ; and much more fhould blame him that would fay we (hall
beperfedl} Wife and Holy if we will but be of this Opinion,
that the Church hath an Infallible Humame Head • even fo I
blame not them that defire perfeft Concord ( the Confequent
of perfed Knowledge and Holinefs ; ) for this is to defire Hea-
ven : But I blame them that promife us this Heaven on Earth ;
and them much more that tell us we (hall have it if we will but
believe that a Pope or Council is the Univerfal Head ; and fo
will condemn the Church on Earth, becaufe it hath not attain-
ed that Celeftial perfection, which they have once fancied that
it may and fhould attain.

Concerning Gretius his opinion, defign and great endeavours
to reduce the C hurches to Popery, under the pretence of a Con-
ciliation, I have lately by the Invitation of Mr. Thomas Pierce
given in my Evidence ( I think beyond all further queftion )
out of his own writings, in bis frequent and exprefs aflertions.
And Rivet in hhDialyfij and his Afologet. and other writings hath*
fufficiently confuted him. The miftakes of many in their judg-
ing of Grows y are caufed by their fuppofition, that the man was

(he

A I(ey for Catholicks. 381

the fame in his firft Conciliatory cntcrprifei, and in his iaft,
which is not true. He oft profeffeth his mutations himfelf, and
how apt he was todiflike that which he bad but lately thought
orfaid: At firft he thought but of Reconciling the Proteftants
among themfelves : But afterwards his defign was to Reconcile
them with the Papifts , and that by drawing them all to be Pa-
pills, that is, to unite in the Pope of Rome as t&c Univerfal Go-
vernour,ru!ing according to Canons and Decrees j and this he
thought was the only way to the union of the Churches.

The Truth of this, andtheMifchiefs of the Enterprife, muft
be apprehended by him that will underftand ray endeavourj
in this difpute,andcfcape the fnare thats laid for their perverfi*
on. And for the Truth of it, I refer you to my forefaid wri-
ting of the Grotian Religion. Since which it pleafed Mr. Pierce
to publifti a (beet containing ( not any thing that bath the leaft:
aptitude to perfwade a rational man thatGrotianifmisnot Po-
.pery, but ) forae Rcafons why he doth not, at leaft, as yet per-
form the vindication, with a General profefiion how eafily he
can do it, and make me a Winding (heet, at leaft as futable as
that which I made for Popery ( which when he hath confuted,
I (hall better know his mind and ftrengih) This with two or
three frivolous Exceptions, and many fwelling words of Vanity,
with certain Squibs and empty jecrs,according to the manner of
rhe man, is the matter of his Advertifement.Nothing coul^bave
been eaficr for him then to fay Q or almofi tofaj t that 1 am very
liable^ in every line ] and that his advantages are too many find
that I am an advocate for the crimfon fins of others >and an enco-
miafi of my own. Nothing more vain then his oftentation of
the milddtfehargeof his Cenforfhip , and his fenflefs intimation
that I take the Virtues of Epifcopal Divines ', for glittering fins r
when he never had a word from me of fuch a fence or tendency.
(But Grotians will now be but B pi [copal Divines ,and their g/itte-
ringfins t rr\u(i be their Virtues. )heczufc I had acknowledged how
civilly he dealt with me (no doubt on a.fuppofitionthat I was
neerer his conceits then thofe that he had fo copioufly reproach-
ed,) he takes it as an acknowledgement of his moderation, as if
it were the proof of a mans moderation, that he can give a civil
word to any.and a while refrain abufing one, while he is abufing
many. I am thankfull co him that (pits in moft mens faces, that

Ccc 3 be

}8 1 J ]$ey for Catkolich.

be fpeaks to, that he fpitteth not in mine -, when I give a civil
roan no fach thank*. When I commend a roan for not belying
me , reproaching me, or other wife abufing me, as he doth
others, I fhouldfufpe&he would take it for a difpraife : For I
ufe not to thank good men for doing me no mifchief. His valu-
ing the fecurity of his own eflate above Davids or Peters ( that
had fuch fpecial Teftimonies of their Holinefs , and Promifes
from God, before theirs falls, ) and his defending his Malignant
fins as vermes, his venemous reproaches of Puritans and Presby-
terians as Proteftants frightned out oftheir wits,menoffedition
and violence, and a bloody Generation, with abundance of the
like , and then relling us that he meant no Puritans but fuch (as
if one (hould fay, the Armmians area perfidious bloody Gene-
ration ^ and then fay, Its well known that he meant no Armini*
ans but fuch, ) thefe and fuch like paiTages (hew the quality of
the man and his Advertifement. He that durft openly and fre-
quently charge his adverfaries with (landers , and yet tell
the world , that I £ pretend that the difference between him
and his Antagcnifls is mterlj Verbal^ (becaufe I faid [ that Moft
of our contentions about thofe points are mere about words then mat m
ter,and that fuch eager men as he and his Antagomft y do make them-
felves and others believe that we differ much more about them then
■we do. ] Is this equipollent to \_ a difference meerlj verball } ] )
this man its like dare do the fame by others.

Butitisthebufinefs of Grotius upon which lam to meddle
with him. And firft he hhb^thaton the fame Reafins as 1 conclude
himaPapift, Imuft conclude him a P rot eft Ant , unlefs 1 thinks
as hardly of the Auguftine Confeffun as of the found/ of Trent. ]
Anfw. I (hall yield it, when you have proved £ that a Prote-
ftant is one that holdeth to the Council of Trent, and the New Creed
by PopeVlus, made long after the Auguftine Ccnfejficn, and that
the Common Government in -which all the CatholickChurch muft
unite, is the Vniverfal Head/hip of the Pope, governing accord-
ing to the Canons and Decrees , And that the Auguftine Confeffton
is fo to be expounded ( bj fair means or foul ) as fball be
Agreeable to t or conftftent with all this. ] We ufe not to call fuch
men as thefe Proteltants, but Papifts, but if this be your meaning
when you call your felf a Proteftant, you (hould have told us
fooner.if you defire to be known.

' He

A %ey for Qatholkks. j 8 j

He faith f the proof of which we wait for ) that I [ miflake
at once the whole drift «/"Grotius his excellent Difcuflio Apol. and
that 1 tranflate not his Latine into Engli/h, or lamely, &c. ]
Anfw.i. Nothing more eafie, then to tell me I miftake / Are
not his words plain enough,and frequent enough to open to us fo
much of his mind as I have charged him with? Let the Readers
of his words recited by me, be the Judges : ( For him that will
believe you, either to fave him the Iabonr of reading, or againft
his eye fight , he is not one of them that I write for • but
(hall have Liberty for me to be deceived. ) 2. That I tranf-
lated not the words of Grotius, was purpofely done,foredeeming
that fuch men as you would have faid they were miftranflated,
and that they were not his own but mine : I am fure now that I
giveyoubuthisown ; And if you think him wronged if the En •
gli(b Reader know him not, by a Translation, I pray you trans-
late the words yourfelf; for I fuppofe you will lead quarrel
with your own. Buttopleafure you, I will Tranflatc fas well
asl an) the paffage which you choofeour todefend,andafew
more. Difcftf Apol. pag. 2 5 5 . £ Thofe that knew Grotius^ew
that he alwayes wifhedfor the reflitution ofChrijlians into One and
the fame body : But he fometime thought \ even after he was known
to the mojl Illufiriom Vairius, that it might be begun by a Con-
junction of the Proteflants among thtmfelves : Afterwards hefaVr
that this was altogether ttnfeafible-,becaufe,be(ides that the genius of
almofi all the Calviniftsis mefl alien from all peace , the Prote-
flants are not jojned among thtmfelves by any Common Government
of the Church ; which are the caufes that the parties made cannot
be gathered into one Bodj of Proteflants •, yea and that more and
more parties are ready to rife out of them. Wherefore Grotius now
abfolutelj judgeth, and many with him, that the Proteflants can-
710 be joined among themfelves j unlefs at once they be joined to them
that vohertto the Sea of Rome : without which there can no com-
mon Government be hoped for in the Church. Therefore he wifheth
that the divu Iff on which fell out, and the caufes of that divulfitn
7»xy be taken away. The Primacy oftheBifh:>p of Rome accor-
ding to the Canons is none of the fe t as Melanchton confejfetb.] »
think this is the Enghfh or" Grotius words (be it fpoken with a
Salvo to the preheminenceof Mr. P«ra>/Tran fating faculty. )
But here he hath a quarrel, and that fo raomen'ous,asto be

his

3S4 a K^y f° r C at ^ tc ^ s '

his grand, if not only inftance of my mifdealing ■, and fo be hath
written enough againjl the Contagion of my Volume 1 A happy
generation / that can make what they will true or falfe by af-
ferting it,and can give therafelvesthe viSory at their pleafureby
triumphing , and by wiping their mouths, can make themfelves
innocent ! and by faying any thing,or fuch a nothing as this,can
prove Popery to be the Proteftant Religion, and make many
Worftiipful Gentlemen of their mind , that were of their mind
before they knew it, iroplicttely believing in them, and in their
Church.Wellbut what is my mifcarriage?Why \_the later part of
ihefe words, which are the chief, Mr. Baxter takes no notice of in
the SngUfh account which he renders of them. ] Anfw. I . He
fuppoled that you and all that he wrote this for underftood La-
tine , though in Anfwer toanEnglifh Cavill, he wrote hisDif-
courfein Englifti. And he that Translated none of the fen-
tence, thought it no injury , to give account in Englifhbut of
part. 2. But open your eyes, and look further into his words,
and fee whether you wrong him not , by leaving out the reft
of his account, as much as he wronged Grotius : And look into
your own advertifement, and fee whether you recited not Grv-
f'mt his words your felf without a Tranflation, committing the
fame error which you reprehend, while you do reprehend it.
But faith the Bpifcopal Divine, ( for fo he will needs be called )
^Heis deeply filent as to the caufes of the breach which Grotius
did wifb might be taken away , and which he charged the Va-
pifis with. | Anfw. i .Was I deeply filcnt that Grotius would have
the caufes taken away r What ! When I recite his very words ?
Or was I deeply filent of the particular caufes r" Do you mean
Here, or Throughout t If Here, fo I was deeply filent often thou-
fand things more, which either it concerned me not to fpeak,or
I had not the faculty of expreffing in one fentence. Ifyou
mean Throughout , you read without your eyes,or wrote either
with a defedive Memory or Honefty. Read again, and you
(hall find that I recite the caufes. 3. But did I not ail that my
task required , by reciting the Negation of thecaufes [Jtwas
not faith Grotius, the Primacy of the Bifhep of Rome according to
the Canons ?] And I fhewed you partly, and the Canons (hew
you fully , that 'hat Primacy is the Univerfall Headlhip, which
Proteftants ( I mean not Roman, Grotian Proteftants) have ever

ufed

A I\ey for Catholic ks . j 8 *

ufed to call Popery. But faith Mr. P. Grotius chargeth the
P*pi(ls with it. j Axfw. I . True / but the Proteftants much more,
as making many more faults by their withdrawing from Rome
then they mended. 2. And he chargeth not that which we have
called Popery with it, though he crnrgc the Papifts with ic. That
fome fwsoi the Papifts did oceafion it, he confefteth,andall the
Pap.fts thatever I fpoke with of it do confefs. ButI am refer-
red for thefe caufes charged on the Papifts , to Grot. Votum
pag. 7, 8. and thither l J ie follow Mr. 7. thit I may know
how much he chargeth en the Papifts himfelf. And there I find
that the things thit grotius found faulty in the Papifts,were but
thefe two. 1. That to the true and ancient dodrine, many
quirks of the Schoolmen that were better skird in Arifiotle then
the Scriptures, were introduced, out of a liberty of difputing,
not out of the Authority of Univerfal Councils. And the Opi-
nions ftablifht in the Church were lefs fitly explicated. 2. Thac
Pride and Covetoufnefs, and manners of ill example prevailed
among the Prelates, &c. And really did you think that he is
no Papift that is but againft the Schoolmens Opinions , and
the Prelates Pride, Covetoufnefs, and Idlenefs ? and hold-
eth all that they call the Decrees of General Councils? Hath
not the Council at Lateran and Florence decreed that the
Pope is above a General Council ? and the Council at
Later An decreed that Princes are to be depofed , and their
Subje&s abfolved from their fidelity , if they exterminate
not Hereticks ( fuch as Proteftants ) out of their Domini-.
oni ? Is he no Papift that holds all that is in the Council of
Trent , if he be againft fome School-points not determined ,
and againft the Prelates Pride ? Well Sir, I underftand you bet-
ter then I did : And though you thought meet ( that your
words might be conform to one another , and not to truth )
to fay that I called you Arminian and Pelagian, I purpofe ( if
I had done fo) to call you an Arminian no more : But I befeech
you cry not out of perfecution till the men of your mind will
give us leave to be Re&ors of Churches in their Dominions, as
you and others of your mind are allowed to be in thefe. And
demand not of Mr. Hickman the bread he eats, nor the money
he receives, as if it were yours, till we can have licenfetobe

D d d main-

86 . A Key f or C at ^ K ^-

maintained Re&ors , or at leaft to cfcape the Strappado in your
Churcb.

But I promifedyou foraemoreof (jretim'xn Englifh to flop
your mouth, (or open it whether you [cz caufe : ) and you (hall
have it. Difcuf.pag. 14. [ Grotius diflinguifheth between the
Opinions of Schoolmen which obl-ge no man {for , faith Me!chi-
Or Canus , oar School alloweth us great liberty ) and therefore
could give no juft caufe of departing (as the Proteftants did ; )
and between thofe things that are defined by Councils, even by that
of Trent : The *s4 els of which if any man read nith a mind pro-
penfe to pence , he will find that they may be explained fitly and
agreeably to the places of the holy Scriptures, ani of the ancient
Dotlors, that are put in the Margin. Andifbefides this, by the
care of Bifbops and Kings , thofe things be taken away which con*
travel that holy doctrine , and were brought in by evil man-
ners, and net by authority of Councils , er Old Tradition, then
Grocius, and many more with him, will have that with which the j
maybe content r\'Xh\s\$ Cjrotius'wi Englifh. Reader,is it not plain
Englifh? Durlt thou or I have been Co unchiritabIea3tohave
faid without his own confent , tbat Mr, Pierce would have
defended this Religion , and that we have Redfcors in Eng<-
land of this Religion? and that thofe that caii themfelves Epif-
copal Divines, and feduce unftudied partial Gentlemen", are
crept into this garb, and in this do aft their parts fo happily?
If words dofignirie anything, it here appears, that Grotius
bis Rebgon is that which is contained in the Council of Trent
with ail the reft, and the reform^ ton which will content him is
only againft undetermined School- Opinions,snd ill manners that
Crpfs.the doctrines of tbs Councils, i'le dothePapiftsfomuch
right as to fay I never met with a man of them tbat would not
fay as much : Efpecially taking in all Old Tradition with all the
Councils (how much together by the ears, now matters not/
asGW*'#.f dorh.

Yet more, Difcuf. p. 1 8 5 . He profeffeth that he will fo inter*
pret Scripture [ God favouring him, and pious men being confult*
id, that he crofs mt the Rule delivered both by himfelf, and by the
Council of 'Trent, &c. ]

Pag. 2 3 9. The. Auguftine Confeffion commodiou/ly explained, .
k$h fcarce any thing which may not be reconciled with thofe Opt-

mpnjj

A Key for C<rtbolkks. 5 87

nions Which are received with the Catholickf, by Authority of
Antiquity and of Synods, as may be known oat of Caflander and
Hoffraeilter. And there are among the fefuites alfo that thinly
not otherwife. 3

Pag. 71. Hetels us that the Churches that join with Rome
have not only the Scriptures, hut the Opinions explained in the
Councils , and the Popes Decrees again /? Peligius , &c. [They
have alfo received the Egrcgiom Conflitutiens of Councils and
Fathers , in which there is abundantly enough for the correction
of vices : but all ufe them not as they ought. They lye for the
mofi part hid in Papers, as a Sword in the Scabbard. And
thu it it that all the Uvers of piety and peace would have cor reeled.]
And gives us Borromaus for a prefidenr.

Pag. 48. I Thefe are the things , which thanks be to God the
Catholicksdo not thus believe ; thsugh many that call themfelves
Catholic \sfo live as if they did believe them : but Prot eft ants ( fo
live ) by force of their Opinions , andCatholickj bjthe decay of
Difcipline. ]

P a g-95« What was long ago the judgement of the Church of
Rome, the Mifiris of others, we may befttyowbytheEpiftlesof
the Roman Bi/hops to the Africans and French , to which Grofi-
us will fubferibewith a mofi willing mind 2 Rome you fee is the
Aliftris of other Churches.

Pag 7. [Theyaccufe the'Bullof Pius Quimus , that it hath
Articles be fides thofe of the Creed. But the Synodof Dort hath

more. 'But thofe in the Bull are new, as Dr.RiVet will have it.

But very many learned men thinks otherwife , that they are not
new, if they be rightly underflood : and that this appeareth by
the places both of holy Scripture , and of fuch as have ever been
of great authority inthe Church, which are cited in the Margin
of the Canons of Trent.

Pag. > $.[dnd this is it which the Synodof 'Trent fait b,that in that
Sacrament JefiisChrij},true God s &truly man is really & fub Man-
ually ccnteined under the form of thofe fen fib'e thin?!, yet not accor-
ding to thenaturall manner of exifting^bm Sacramentally t and by
that way of exiting , which though we cannot ex pre ft in words,
yet may we by cogitation illuflratcd by f^.th be certain that to
God it is pojfble \ And the Council hith found words to
CXprefs it [ that there is made a change of the whole fub fiance of

Ddd z the

}88 AKtfforCatholicks.

the bread into the Body, and the whole fub fiance of Wine into the
Blood, which converfion the Catholick, Church culleth Tranfub-
Jlantiation.

Pig. 79. [}Vhen the Synod of Trent faith, that the Sacrament
is to be adored with Divine warfbip, it intends no more but that
the Son of God himfelf is to be adored J

He add no more but that which tells you who is a Papift
with the Grotians, and who is none. Pag. 15. [In that Epiftle
Grotius by Papift s meant thofe that without any difference do ap-
prove of all the fayings and doings of Popts , for honor or lucre
fake, as is ufual^\

Ibid. He cells us that by Pap fts, he meaneth not them [That,
faving the right of Kings and Bifhops, do give to the Ttpe or
Bifbop of Rome, that Primacy which ancient cuftom and Canons,
and the Edifts of ancient Emperors and Kings affign them, which
Primacy is not fo much the Bifhops , a* the very Roman
Churches, preferred before all other by common confent (It* swell

it hath fo mutable a foundation ) - 'fo Liberius the Bifbop

being fo lap fed that he was dead to the Church , the Church of
Rome retained us right, and defended the caufeoftheVniverfal
Church^

This and much more I had given the Reader before in La-
tine, but becaufe Mr. P*>rathinks,ihatl wrong Grotitu if you
have it not in Englifh, I have born fo much refpeS to his words,
and to the Reader, as to remove the wrong, and thus far tofatif-
fie his defire

Having told you fome of the Occafion of this writing , I
(hall add fomewhat of the Reafons of it ; but the lefs, becaufe I
have given you fo much of them already in my forefaid Difcove-
ry of the Grotian Religion.

1. My principal Reafon is that before exprefTed, that Po-
pery may be pulled up by the very roots : For Italians,
French, and all build on this, that the Church muft have one
vifible Head.

2. That I might take in thofe parties of the Papifts , that I
have paft by or faid lefs to in the former Part of the Book.

3. Becaufe I fee what Influence the concei: that I difpute
againft bath on the minds of many well-meaning lefs judicious
people.

4- Becaufe

A t\ey for Qatholicks. 589

4. Becaufe I perceive in part what influence the defign of
Grotius had upon England^ in the changes that were the occafion
of our late wars ; He faith himfelf Difcuff. pag. 1 6. [ That the
labor j of Grotius/or the Peace of the Church were not difp leafing
to many equal men, many k*ow at Paris, and many in all France,
many in Poland and Germany, and net a few in England , that
are placid and lovers of peace : For as for the now- raging Brown-
iftj, and others like them : Vrith Vchom Dr. Rivet better agreeth
then with the Bifhops o/England, who can defre to pleafe them, that
it not touched with their venom . ? J So that he had Epifcopal Fa-
dors herein England. And whereas fome tell me, that Gre-
tim was no Papift, becaufe he profefTed his high efteem of the
Church of England, and fay they, had Church-preferment here
offered him, and thought to have accepted it. I anfwer 1 . Ei-
ther it was Grotius in the firft Edition,or the Church of England
in the fecond Edition then in the Prels, that this rauft be lpoken
of, if true. 2. Was not Francifcns aSanftaCIara, (M\ the
Queens ghoftly Father,) a Papift, for all he reconciled the Do-
ctrine of the Church of England to that o(Romt ? Grotius and
he did plainly manage the lame defign. 3. Mr. Pierce afTures
you by his Defence , that Grotius hath ftill his followers in
England of the party that he called the Church of England :
And is it any more proof that Grerius was a Proteftant for
joyning with them, then that they are Papifts that joyn with
him ? Is not his Doctrine here given you in his Snglijhed word* ?
Do you doubt whether the Council of Trent were Papifts? This
makes me remember the words of the late King to the Marquefs
ofjVorcefier : when theMtrbuefs came into the room to an ap-
pointed conference about religion with bim,& leaned onD. Bay-
ly'i arm } he told the King that he came leaning on a Doctor of
his own Church : and the King replyed, My Lord, 1 know not
whether I fhould think the better of you for the Doctors fake,
or the worfeofthe Doctor for your fake 1 for to this purpofe)
And indeed the Doctor quickly fhew'd, by profefling himfelf a
Papift,whatan Epifcopal Divine he was .« And I think we haveas
fair advantage to refolve us, whether to think the better of
Grotius for the Church of Englandshke, or the worfeoftfo r e
that he called the Church of England, and that were of his mind, ,
for Grutius fake.

Ddd3 Ia>

3$>o A fyy for Catbolich

In a late Treatife De Antiqua Ecclefne Brittanica Ubertate
Diatribe, written by LB. a Divine of the Church of EngUnd,
and printedat Bruges, 1656 pag. 34,3 5- The/. 4. it is aver-
red \_That fince the ancient libertj of the Britifh Church was
bj the confentof the whole Kingdom refumed, remaining Catho.
lick, in all other things, it may retain that Liberty without Ufing
its Cathilicifm , and without any note of Schtfm or Herefie J
This Liberty then was the Reformation. And this he faith was
maintained by Barnes, a Papift and BenediEline Mon^and Priefi
in a M.S. entituled Catholico-Romanus Pacificus, c. Land that
for this fober wsrk.of his the Peaceable Afonl^, though of un-
blamed life , and unjfotted fame, wasfnatch out of the mid ft of
Paris, and jlript of his habit, and bound on a Horfe-bach^ like a
Calf, and violently carried into Flanders, andfo to Rome and
fe to the lnejuifitien, and then put among the Bedlams, where
he dyed ; and not contented with his death , they defamed him to
have dyed mad \ Though Rome give Peace no better entertain-
ment , the Learned Author thinks that France will ; and there-
fore adds concerning the French Church, [Quacum F-i^iCa^
optanda foret e damnum veteris redintegratio cencordia, quam con-
flat plus mille ab hinc annis amiciffime intercejfiffe inter Ecclc-
ftam utram^ Gallicanam & Brittanicam, etiam turn cum Ee-
rie fa Britta.nica non communicabat cum Romano, , e£* certe fi
utracj; pars abfcf, prejudicio, fefe mutuo intelligeret , & part
extrema de rigore fuo vellet remittere, ea Britttnica Ecclefia cum
GaUicanaconcenfto non foret adeo improbabilis,atq\ prima fronte
videtur Scclefiam utramq; vel alterutram ignorantibmf\ I add
this but to fhew the Judgement of thofe on whom the judgement
of Grotius had any influence , for a Communion with the
French, as if we little differed from them. Still profefling that
I would run with the forwardeft to meet them upon tolerable
terms ; And that the remembrance of ihe moderation, wifdoro,
charity of the Caffandrian party in France ('that refifted the
violence of the reltlongin vain, and lamented the maflacres,
and were oppreflfedby themj is very grateful to my thoughts
and ihenamesof many of them very honorable inmyefteem.
And it grieves me that Grmus called by Mr. Pierce a Prote.
ilanr, (hould fo far out* go them in Popery, whom the fame man
confcfTeth to have been Papift?. He goes much further then

Caffander ;

A IQy for Catholich. j 9 1

Cajfander : Much further then Thuanus , that fo plainly and
truly openeih abundance of thePopilhevills that Cjrotins pa-
tronizeth ^ and fo long and fuccefsfuJly did his part to keep out
of France the Authority of the Council of Trent, which was
part of Grotius his Religion. And how far he went beyond th3t
excellent man Michael Hofyitalius , the Head of that party ((o
much commended by Beza as well as by Thnanus) and Foxittt,
and others, is eafie to manifelt.

5. And I am the more provoked alfo to perform this task, be-
came I fe-eby many more as well as Mr. P. that the dcfign is
ftillonfoot: and that the Papifts that are got foftrong in Eng-
land, under the mask of the Va*i y the Setktrs t \ht Infidels, the
Quakers, the Behmenifts, and many other Seels, have fo much
addicion to their {trerg:h by Greuans that go under the mask of
[E ifcepal Divi»es.~\ Which yet I ftiould the lefs be troubled ar,
if France, Savoy, England, Holland, Poland^ Bohemia , and all
parts where they prevail, did not acquaint os by bloody, tor-
menting, thundering.fhroing evidence,how they ufe their power
where chey dare.

6. And itmovcthme muchalfo to confider the confequence
of the point in hand. It is not a raeer fpeculation , but a point
fo pra&cal, that the right decifion and underftanding of it , is
as much as the Peace of millions of fouls, yea of all theChurcheC
and Common- wealths in Chriftendom is worth. All that have
any thirg of the love of God alive within them, are foraewhat
fenfibleof the finfulnefs andmifery contained in the divifions
and difcord of Believers ; and therefore they mult needs be fo-
licitous for the Cure, and lay out therofelves and all they have
or can do to accomplifh it , if they knew the way. And the
more zealous any man is for Pe.*.ce, the more rciolutely will he
carry on his work, and bear down all opposition that would
hinder him in tbat which he thinks the way of Peace. x'Vnd
when perfons thus difpofed by humanity and grace , (hall be
quite miftakeo in the very thing they feek , even in the Nature
of the Churches unity tnd peace, they will think therofelves
bound with ail their zva\ and diligence, to endeavour the doing
of an evill work , and to accomplifh a work neither poflibic.
nor defirable. And it is not hard for a man of an indifferent
wic to fore-fee what tir,chiritablentfs, difcoropofure of minds^

off

2<pi AKgyfor Catholicks.

of Churches and Common- wealths, and abufing and endanger-
ing of fouls, is like to be the fruit of fuch miftakes about the
Churches Unity and Peace, And as the School ufeth to fay
('from Boetius and Anfelm) Malum mnefi nifi a bono & prop-
ter bowr» t fo it will be like by experience to be made a proverb,
that Bel/ant & difccrdia non funt nifi a pacificij & propter pa-
cent : The greateft difcords and wars will be from the Love and
Endeavour of Unity and Concord,and for the obtaining of them
by impoflible means. Thefe following evills may eafily be
fore fee n.

i. If men raiftake about the Nature of the vifible form of
the Catholick Church, and its unity, it is like to pervert their
judgements in many other weighty points of Religion. For
when they have received this Error as a Truth, then they will
be exceedingly inclined to bend the reft of their opinions to
it, and contrive them into a Confiftent Form. For Truth would
to* Truth, as Fire would to Fire, and Water to Water. Yea ail
that it flexible within them (hall be bended to the intereft of this
conceit.

2. As foon as ever any man hath received this opinion of the
neceffity of an Univerfal Vifible Head , or common Govern*,
mencof the whole Chruch, he iseitheraPapift, or of an opi-
nion equivalent in folly, tyrannie, and impiety, to Popery. For
if fuch a Vifible Head mnft be, there is no other that can pretend
to it with Reafon or Honefty any more then the Pope : Nor
is it our quarrel againft Rome, that their Bijhop rather then ano-
ther (houldbethis ufurpingHead, but that they would have
fuch a one at all I It is not who (hall be the man, or power, but
whether there (hall be any fuch man or power that we difpute.
This Error about the Neceffity of an Univerfal Vifible Head,
is the very thing that turneth moft to Popery, and this is the
common argument that is mannaged by deceivers to that end,
as their writings commonly declare.

3. And then when men are drawn over to bePapifts for the
avoiding of Schifm , and the obtaining of Unity, they are un-
awares involved in the moft defperate Schifm ; which I have
proved that party to be guilty of : f and with it drink in the
dregs of all the Roman abominations .) When men have fct up
anew Church-form, byfetting op a new Head and Center of

Unity,

A Key for £atbolicks. 3 9 >

Unity, and then judge of all particular Churches and Members
by this ftandard, itleadeth them unavoidably to ftparate from
ail the Churches and Christians upon earth, that confpirc not
and center rot with them in their new devifed Head.

4. And by this means Charity is much deltroyed in mens
fouls, (and he that hath lcaft of Love, hath leaft of God) and
the Preachers and Paftors turn all their ftudies into matter of
Controrerfie, and their laj^ors into wranglings , and all under
pretence of Catbolick tfnity ; And having not charity, they
prove not only founding brafs , and tinkling Cymbals in their
mod learned labors, but too often burning brafs (like Perillus
Bull,) and military Trumpets, and all this under pretenfe of
Charity, when they have deitroyed it. Hence is it that uncha-
ritable cenfures are fo common, and the Lambs of Chrift fo
often doathed in the skins of Wolves, by the Wolves that have
by exchange put on the skin of the Lamb. Scarfe a man that
croflechor difpleafeth (that is, diflenteth from, ordifobeyethj
the uncharitable Clergy, butheisftigmatized for anHeretick,
and charged with almoft as much wickednefs,as their mouths are
wide enough to utter ,and the ears of other men to hear. What
horrid things have they fpoken of the poor Waldenfes and Albi-
genfes, and 'Bohemians ? Of Luther , Oecolamfaditu , Calvin,
and who not? Though I have had applauding flattering Let-
ters from fome of them that tryed whether I were flexible and
du&ile, yet I doubt not but I (hall hive my (hare my felf before
they have done with me:& I wonder I hear not of it before now.
Hence among other reafons its like that Mr. Pierce became fo de-
dicate of Charity, astodifgorgehis foul of fo many bitter re-
proaches and calumnies againft the Puritans and Presbyterians,
whomlf he know not,he nnneth but as Paul did, but if he know,
he terrifleth us from his principles by the fruits-'that which (hews
the want of Charity, (hews the want of faving Gracerand conse-
quently the want of right to Glory. Hence it is that the greatefl:
Schifmaticks arethecommoneft accufers of their Brethren with
fchifra, Pharifaically faying, I thank thee Lord that I am not as
other men, norasthefe Schifmaticks. Hence alfo it is that fo
many leaimed well-meaning Papifts do fo pervert their ftudies
and endeavors, and abufe and lofe (and worfe then lofe) their
wits and parts to draw men to their way - t compaffingSea and

Eee

394 A K?y f or Catkoltcks.

Land to make a Romi/h Profclite, efpecially of a Prince, or
roan of power, intereft, or ability to ferve them. What pains
take they to draw Nations to their minds, and to embroil the
world in contentions and confufions to attain tbeir ends ? What
horrid perfections, Maflacres, and barbarous inhumane cru-
elties have multitudes of men of learning and good parts and
natures beeningagedin, by the very Principle tha: I now con-
fute, and for the promoting of their kind of Unity and Con-
cord, in wicked and impofsible ways' 4 **-

7. Bcfidesthis, it takes men off fromfeeking the true Peace
of the Church, while they miftakingly purfue a falfe peace. The
Devil, the cunning Enemy of Concord, hath not a more effe&ual
way to take men off from the ways and means of holy Con-
cord, then by darting them a falfe game, and caufing them to
lay out all their labor to build a Babel> when they fhould be
building Zion. Oh what a blefled ftatt might the Church be
in if all the Jefuites, Fryers, Prelates, Priefts and others, had laid
out that labor for a righteous poflible Unity and Peace, in Gods
appointed way , which they have vainly and impioufly laid
out to unite the world in a Vice-chrift or Vice-god ?

Fore feeing, and at prefent feeling many of thefe calamitous
confluences to the Church, I think it of exceeding moment,
that mens judgements fhould be rectified chat are milled, con-
cerning the nature of the unity of the Church : Still profefiing
that to me they are the deareft Chriftians , and neareft to my
hcarr,tbat are moft for Unity and Concord,fo it be in Chrift,and
upon righteous poffible conditions.

Chap. II.

The true State of the Controverfie , and how much m
grant.

HAving given you an account of the Occafion and Mo.
tivesthat produced this Difputation, I (hall now briefly
date the Controverfie between as. And becaufe the terms are
all plain, and my fenfe of them explained in the fore-going

parr,

A %ey for Catbolicks. }<? 5

part, I (hall think no more here neccflary, then to tell you in
certain Propofirions, How much we Grant , and How far we
are Agreed, and then to tell you what it is that we deny , and
wherein we differ.

Prop. 1 . We are Agreed that Chrift hath a true Catholick
Church on earth, and ever hath had fince firft he planted ir, and
ever will have to the end of the world, and that the gates of
Hell (hall not prevail againftit, or hath it ever had anlnterci-
fion for a day or an hour ; and that this Church is fo far Infalli-
ble, as that ir never was, nor ever will be ignorant of, or erro-
neous againft any Article of faith, or part of obedience that is
of abfolute Necefiity to falvation ( otherwife by that error
it fhould have cealed to be the Church of Chrift. )

Prep. 2. We are agreed that this Catholick Church in re-
fpe& of the Internal faith and charity of the Members, and
their Communion with Chrift by the quickening Spirit on his
part, and holy fincere returns of devotion on theirs, may be
called, Mjflical, or Invifible. The thing is utterly undenvable,
though fome Papifts in the perverfnefs of contentious Difpu-
tations fcem to deny it- And doubtlefs when they aflcrt that
Chrift hath no Invifible Church, they muft mean it (Imply, and
not quoad h<ec interiors, or elfethey fpeak againft all fenfe and
Realdn. No fc*» is fimply Invifible r but every man cu to bit foul
is Invifible.

Prop. 3. We are Agreed that this Catholick Church in re-
gard of the omVrard Profeflion of this Inward Faith and Holi-
nefs, and in regard ofthe difcermble numbers of perfons making
this Profefsion, hath ever been vifible, fince firft it began to be
vifibie : And that the vifibility hath never had any intercifion.
If ibmeProteftanss fay otherwife, it's clear that this is all that
, by the common judgement of Proteftants is maintained , viz.
That Chriftians, and the Catholick Church containing the Pro-
fefsing Chriftians through the world, have ever fince their hrft
planting had a vifible being-, but yet i. That the Vifibility was
not fuch but that Herettcks (as the Arnuns did) might make
a controverfie of it, whether they, or the true Chriftians were
the Church indeed , and by their greater numbers or Power
might blind men, that they (hou'd not fee which was the true
Church. 2. And that in the Catholick Church fome parts may

Eee2 be

3 ; 6 A I\ey jor Qatholick.

be much more corrupt, and others much more pure -^ and the
Purer pirt be fo much the lefler, and opprefled and vilified by
the more corrupt, that themoft put fhould not difcerntheic
Purity , but takethem fas they did ihejyalde*>ftj) for He*
recicks. 3. And that two parts or more of this Catholick Church
may fo fall out among themfelves, as chat one of them (hall de-
ny the other to bt part of the CatboLck Church, when yet they
really for all that cenfure remain part* of it, as much as they.*
And hereupon may growaconteft between them, which of the
two is the true Catholick Church, and one part may fay, It is we
and not youj and the other may fay, It is we and not you : and no
man (hall be able todifcern which of the two is the Catholick
Church, becaufe it is neither of them, but each are a part.
4. And though the Bodies of the members are vifible, and their
Worflvpping a&ions Vifible , and their Profeffion audible ,
yet the faith Profeffed is not Vifible ; nor the Truth of their
Profeffion,or of their Chrillianity.or Church ^ Truth being the
ob jeft of the Intellect, and not offence. 5. And though the true
members of the Church do know the true Church, and fo it is
apparent unto them , ycc rooft that are not members of it, do
p.ot know it. Arrians and Mahometans know us to be men
profeffing fuchandfuch Articles of faith : but they know not
that to be the true faith, nor us to be the true Church,but judge
the contrary. In this fence ( contained in thefc Propositions )
it is that Proteftants deny the Church to have been alwayes Vi-
fible, and not as the Pa pills commonly miitake them.

Prop. 4. We are agreed that this Catholick Church is but
One : Thercarenot two Vifible, nor two Myftical Catholick
Churches .- Nor are the Myfticall and Vifible, two * Bel:
Urmine might havefpared all his labour that he hath beftowed
in vain upon this point, to prove that the Vifible and fnvifible
are not two Catholick Churches. The Proteftants are further
from that Opinion then thePapifts : and it is morefuitable to
the Popifh Inrereft and Caufe to be of that Opinion , then to
the Proteftan's. If it were not that they are paft learning , by
the advantage of their Infallibility, and efpeciallyof one man,
and one fo mean, condemned by them, and that it is unlawfull
to be a Teacher of Error, I couldtell thera of a new device by
the advantage of this diftin&ion of Catholick Churches, for the

modelling

AK^y for Catholicksm $97

modelling their miftakes into a more fpecious plaufible form ,
then now it appearethin to the reft: of the Churches. But we
are glad of their company in any Truth, and therefore will not
difagree from them in that which makes againft themfelves.

One Obje&ion I once heard a Learned Anabaprift caft in our
way, viz. There may he a Vifible Church of hypocrites •' therefore
the Myjlical and Vifible may be two. Anfre. But the Queftion
was of the Catholick Church, and not of a particular Church.
Weconfefs that fome members of the Catholick Church are My-
ftical and Vifible in the feveral refpects before mentioned .' and
that fome are Vifible and not Myftical , or as Bellarmine well
calls them, Dead Members y and net Living ; and that the Church
as yifible, is more comprehenfivc then the Church as Regenerate,
cr Invifible , and yet all but 0»t Church , though it have
more members in it in one refpeft then in another; And we
confefs that its poffible for twenty or an hundred of thefe Dead
members to conftitute a particular Church by themfelves
( though it is not ufual for Vifible.Churches to be without Liv-
ing members:) and fo there may be a particular Vifible Bead
Member ( Analogically called a Member,) or a particular li-
ttle Church that is thus Dead ; and thefe be parts of the Catha-
ick Church as Vifible. But yec there is not two Catholick Chur-
ches, One Vifible, and the other Invifible, one alive and the other
ZXW.Ina Corn field thee are, 1. Good Corn. 2. Stricken, blafted
Corn,that hath a name and (hew,but in deed no Corn. 3. Tares,
darnell,cockle,and fuch weeds.U is called ,AField as itconteineth
them all : It is called £ a for» field ] only from the Com. The
Univocal proper parts of a Corn field ,is the Corn onlyHhe Vifi-
ble and Analogical parts are alfo the blafted ears: The darnel and
cockle are no parts, but noxious accidents. There are not two
fields of Corn, one of trucCorn. and the of other blafted ears :
And yet theCorn field,taken largely and Analogically, hath more
parties in it then true Corn : and you may perhaps have fome
particular fheavs that are wholly of that which is blafted.:
which you will call a flieaf of Corn Analogically only : but a
(heaf of weeds you will not at all call a flieaf of Corn.
Even fo in the Catholick Church , there are fincere
Chriftnns which are true and living members ; and there are
Hypocrites which are Analogically members v and there are lo-
cally mixed many that by denying eflential points of the Chri-

Eec 3 ftii*

398 A K^y for Qatholich .

itian raith , or by notorious Impiet", do declare themfelves to
be weedi, and no members of the Church at all.

Prop. 5 . We are alfo Agreed that this One Vifible Catholick
Church, is One Political Holy Society, as united in Jefus Chrift
the Head , who teacheth and ruleth it by hisMinifters and other
Officers , in the feveral parts, according to the neceffity of
each. We call it One Political Society, i . Principally becaufe
that all the Church is united in this One Soveraign, or Head ,
the Lord Jefus ; and therefore it is called his body. 2. They
have all the fame holy do&rine of faith, and Law to live by ,
and be judged by. 3 . They have all Church Officers of the fame
fort under Chrift to teach and govern them. 4-They have all the
fame kind of Holy Ordinances, as Reiding, Preaching, Praying,
P.aife, Sacraments, &c. appointed them by the Lord. 5. They
are all engaged in One and the fame Holy Covenant to the
Lord : More might be mentioned ( and (hall be God willing,
in a peculiar Treatife of Caiholicifro,or the Catholick Church)
AndthoughChrift himfelf be not now feen among lis, yet may he
truly be called a Vifible Head. For 1. He fometiroe lived vifibly
on earth. 2. And is now the Vifible King of all the Church, as
he is in the Heavens.Though we fee him not, the Celeftiall Inha-
bitants do. It is but little of the world that feeth the Pope,any
more then they fee Chrift: If one unfeen to us may be a pretend-
ed Vifible Head, the other may be truly fo. So that the Body,
Head,Laws, Worfhip,^r. being Vifible, fo is the Policy.

Prop. 6. We are agreed alfo, that all thefe Chriftians,and par-
ticular Churches, are obliged by Chrift, even by the very Law
of Nature , and the ends of their calling , and the General
Laws of the Gofpell, to live in as much Love, and Unity, and
Peace as they can; and to hold as full andextenfive communi-
on as they can : that is, as far as their work rcquireth , and
their Capacity will permit and enable them ; thole that are co-
habitansand members of one Congregation, muft hold local
commnnion in that Congregation , unlefs Neceffity prohibite.
Thofe that through diftance are uncapable of joining in the
fame Affemblies , (hould ye: be conjoined, 1. In the fame Lord,
Faith, Baptifm, Covenant, Profe/Iion. 2. In the fame bond of
Chriftian fpecial Love. 3. In the ufe of the fame fort of holy wor-
ship, as to the Subftance, though they differ in circumftanccs ,

A I\ey for Catholicks. 399

as in the Word , Prayer , Praifes, Sacraments, &c 4. And
in one fort of Church Officers and Government. And as far
as we have to do with each other, ail this (hould be manife-
fted, and we fhould readily own one anorher as Brethren and
true Churches, notwithftanding fetter differences.

Prop.j. Tothefe ends it is meet that theBifhops or Paftors
of the Churches fliould hold in way of Affociation, as frequent
Affemblies as is needfull.for the maintaining of mutual Love and
Correfpondency, and right underftanding of eachother,and to
manifeft their unity, and aflift each other in the work of God,
that it may be the more fucccfsfully carried on by united ftrength
againft all oppositions.

Prop. 8. Thefe Affociations (hould fo far know the members
Aflbciated, as is neceffary to the holding of a Chriftian Commu-
nion with them , and therefore (hould not admit all into their
Affociation, but fuch as either produce the Evidences of found
faith and Holy life , or literat communicatorUs , certificates
from credible members of their communion, that the perfona
are fit for their Communion.

Prop. 9. Thefe Affociations are principally for the Union
and Communion of Churches, and therefore muft apply them-
felves to the maintaining and promoting of Unity.

Prop. 1 o. Such Affociations (hould therefore have their fet
times of frequent meeting in Synods, for Ordinary help of one
another, befides extraordinary meetings on extraordinary occa-
sions, which none (hould negled.

Prop. 1 r. We agree that fuch Affociatcd Paftors may have
their Moderators either pro tempore , or ftated as the caufe re-
quireth. And that it is no great master whether he be called
a Prefident, Bifliop, Moderator, &c. in which all (hould have
liberty, fofar as that the peace of the Church be not caftaway
for fuch names.

Prop. 1 2, We arealfo agreed that whatfoever (hall be concluded
in order to the Union and Communion of Churches, in any of
thefe Synods, the particular Affociared Members rauftobferve,
they being thereto obliged , by Vertue of thole General pre*
cepts thet require us to do all in Unity and Concord, and with
one mind and mouth to glorine God , and to avoid divifions,
&c. Except they be fuch things as cannot be obeyed, unlefs we

violate

400 A l\ey f or Catbolkks.

violate the Law of God. Thus for the Canons, chat is, Agree-
ment of Iefler Synods or greater are obligatory.
) Prof, i 3 . We are alfo Agreed, that when ever the good of
the Church requireth it, there may be Greater Afiemblies alfo
held , confiftingofmany of thefe conjunct, or fpeciall mem-
bers delegate by the reft •' And that this courle fhould extend as
far as our capacity will allow in needfull cafes.

Prop. 14. Laftly we (hall grant , that where Paftors cannot
through diftance or other Impediments, hold Synods, or any
particular Churches cannot fend any competent members to fuch
Synods, yet may they, when its needfull, by mefTengers certifie
each other of their faith, profefiions , pra&ifes, and particular
doubts and cafes , and fo hold communion, in fome degee;
owning each other as Brethren in one Lord, and by fuch inter-
courfe of MefTengers and Letters as we are capable of, aflifting,
and feeking afliftance from each other ; As Baftl&nd the reft of
the Eaftern Biftiops did to theWeftem in their diftrefs while they
had hope. And the faith of all the Churches that are neer enough
for any externall communion, being thus known, their Liter a
ContmnmcatorU may be valid and fatisfa&ory, when any mem-
ber paffcth into other parts.

Thus far I hope we are Agreed : This much lam fure wc
hold our felves : But now the difference folio wtch.

We hold that this Univerfal Church ( whichisoneinChrift
their Head, as the world is one Kingdom in God the abfolute
SoveraignKing) is by Chrift diftributed into many Congre-
gations,^ fperfed over the face of theEarth, and that thefe as
feveral Corporations in one Ktngdom.have all their particular
Governours and Order. All forcible Government we afcribe
to the Magiftrate, and deny it to the Paftors of the Church.
And that teaching and Guidance which is called Ecclefiaftick
Government,we fuppofe is the work of every Paftor in his flock,
and the Ordering of the communion of Churches, by Canons,
Agreements ( and their execution in part) is the work of
Synods. And as in this Kingdom, all the Free-fchools are go-
verned by the Schoolmafters, who are all under the Prince and
Laws, without any General Schoolmafters to Teach,or Overfee,
and Rule the reft, ( and without Synods too, though they may

meet

A J^ey for Cttkolkks. 401

meet when their mutual Edification requires it, ) and yet all the
Schools in England are in Peace, becaufe no Archfcoolmafters
prefume to rob the Magiftrate of his power : Even lb we judge,
that ifPaftors do but Teach and Guide their feveraIlflocks,and
the Magiftrate keep and ufe his power of forcible Government
that is, in feeing that they do their Offices faithfully , and no
Archpaftors prefume to take the power of theMagiftratesouc
of their hands, the Churches may have quietnefe and peace :
( ftill allowing a greater Neceftity of Communion, and fo of
Synods, among Churches then among Schools, and referving
the rod to theiecular power. ) And we concieve , that molt of
the ftir that Popes and Popifh Prelates hare made about
Church Government, hath been but to rob the Magiftrate
of his due, and to become themfclves the Church-Magiftrates
through the world.

But that the Church hath any Political! Univerfal Head but
drift alone, either a Vice-god, or Vice-Chrift , either Pope
or Council j that any one is as Pope Julius faith of himfelf ,
\_intbt fUce of God, the maker of all things and Laws, 2 ^is
we deny j That the whole Church on Earth, is foonePoIitt*
cal Society , as to be under any one terreftial numericall Head,
whether perfonal or colle&ive, Pope, Council, or Patriarks,
having power of Legiflation , or judgement over tbe whole,
and by whom each member is to be Governed, this we deny :
and think it as abfurd (and much more finfull ) as ro affirm that
all the world muft needs have oneVifible Monarch under God to
reprefent him^ and that he is r.o fubjed to the God of Heaven,
that acknowledged not this Vifible Univerfall Monarch. We
deny that theChurch is fucha Society.- We deny that it hath
fuch an Head •. We deny that it hath any fuch univerfal Humane
Laws : We deny that the parts of it are to be conjoyned by the
fubordinate Officers ( Cardinals, Patriarks, Arcbbiftiop?, or
what ever ) of fuch an ufurping Soveraign. We affirm that no
Chrifiian fhould fancy or afTert that any fuch Head and Order
for unity is appointed by Chrift ; or that it is Dcfirable , or
Rome to be the better liked of becaufe it pleadeth for fach
an Order, or vainly boafteth of fuch of an unity ^ or that any
fhould dareto contrive the promotingofir. Yea we maintain
tint iuch fancies and contrivances arethemoft notable means of

Fff * the

Aoi A J^eyfor Catbolicks.

thsdtvilion, or defolation of the Chucbes ; And that it is the
notable hinderance of the unity of all the Chriftian Churches,
that fuch a falfe Head and Center of unity is fe: up, and an
Impoffible Impious unity pleaded for, and furioufly fought by
fire andfword, infteadof the true defirable unity : And that
the Churches will never have true unity and peace if thefe
principles of theirs be not difgraced and difowned, and the true
principles better underftood.

Ifhall now give you fome Arguments for our Aflfertion ,
and then in the End (hall give you the true Grounds and Means
ofunity.

Chap. I II.
Our Arguments for the Negative,

IN the management of the Arguments for the Negative, I
(hail principally deal with them that would Head the Church
with a Council, that is, would make the Church to be autono-
micall, and be the Soveraign, orchiefGovernourof it felf,or
the Church Reprefentative of the Church reall ( as. they ufe
to call them.) As to them that Head it with the Pope , I have
faid enough already , and others much more, efpecia'lly Blon-
Aell unanfwerably. Yet I fhall partly take them alfo in my way ,
though I deal principally with the other.

And thefe brief Arguments may ferve to confute the Vice-
chriftftiip or Soveraignty of the Pope.

i . There is no fuch Head Inftituted by Chrift. The Scripture
pretenfes for it I have before confuted,and they are; fo poor,
that they vanilhofthemfelves.

2. The Popes Soveraignty is againft the Judgement of the
Ancient Fathers, and pra&ife of the Primitive Church, as I have
proved in this and a former Book.

3 . It is againft Tradition,as brought down to us by the great-
eft part of the Church on earth by far, as is before proved.

4. It is againft the Judgement of the far greateft part of the
prefent Catholick Church, as is proved.

5. It is the the raeer effe& of pride and tyranny .* a plain dc.

fign

A K^y for Catholkks . 402

fign to fet up one man over all the world for hisgreatnefs,and
their hurt.

6. ThepretenfeofthisSoveraignty is the confequent only of
Jft>jw«greatnefs,and the will of Emperours, that to conform the
Ecclefialtical ftate to the civil,did give a Primacy to the Biftiop of
Rome within the Empire.

7. It is a meer Impofiibility for one man to be the Soveraign
of all the Churches in the world, and do the work of a Sove-
raign for them. He had need of many millions and millions of
Treafurc to defray the charge ( which Peter had not. ) While
he pretends to govern all the world, he doth but leave them un-
governed, or not by him. How can he govern all thofe Chur-
ches in the Dominions of Infidels, that will not endure his Go-
vernment ? There are more then all the Paplfts in the world now
from under his Government voluntarily, that could not be go-
verned by him if they would.

8.Thereare yet vifible many great Churches that were planted
by the Apoftles,or in their dayes, and never were under Romis
Soveraignty to this day,as the tyEtheopians^PerftansJndians^ni
molt that were without the verge of the Roman Empire.

9 There is no ufe for fuch an Head, as I (hall (hew anon , of
Councils.

10. There is not fo much Reafon for it, or poflibility of it, as
that One man muft be King or Monarch of all thf world. Con-
iidering that fpiritual Government requireth refidcncy , and
can lels be done by Deputies then temporal : And that
Princes are truly Church-Governours alfo in their kind and
way.

11. It is an intolerable ufurpation of the Power of all
Chriftian Princes and Pallors, who conjunctly in their feveral
wayes are intruded by God with the Government of the Chur-
ches under them.

12. To make fuch a Soveraign, is to make a new Catholick
Church, that Cbrift never made.

13. And its the moft notorious fchifm, dividirg themfelves
from all the Catholick Church, thatare no: their fubjcds.

14- And inhumane cruelty to damn all ( as much as Hea-
thens atleaftj that believe not in the Pope., be they never fo
holy.

Fff2 15. To

40 4 A I\ey for Qatbolicks.

1 5, To fet up a Vice- god (as Pope fuliut paraphraftically cal-
led himfelf)and a Vice- chrift on earth over all the ChurchCas the
Papift commonly do, maintaining that the Pope is the Vicar of
Chrift ) is to fet up an Idoll ,. and a name of Blafphemy ,
againft Jefus Cbrift,whofc prerogative it is to be the fole Univer-
fal Head ^ And therefore he muft needs be an Antichrift, whe-
ther he be The Antichrift or not. This much to the Pope.
mini on " Ther - ^ "Catholic^ Chureh of Chrift is not one Viftble Poll'
1T//0.3. e. tic al body , as joyned to one Vnivtrfal Viftble Head or Sow
faith , raign t (faveonfy Chrift : ) And confequently it w not the way to
^"im! ^ eA ^ *^ e ^^ >tirc ^ ei Mvi forts, to Arm all into fuch a bodj t or endea*
particular vour fuch an Vnion.
Churches

of the wh°le world confidered together under the fupream Head, Chrift Jefus, dif-
fpenfing them all by himfelf,& adniniftring them fcveralIy,not by any one oeconomis,
but by the feveral Bimops as inferiour Heads of Unity to the feveral bodies fo confti-
mted by the feveral Apoftles in their plantations; each of them having an uvrsnuicr,
a feveral Jiftinft Commiflion from Chrift immediately, and fubordinate to none, but
the fupream donor or plenipotentiary. ]

This I make good by thefe following Arguments,which reach
both the Italian Papift^that would have ihe Pope to be the Head
or Soveraign ; and the French and Ca(Tandrian,who would have
a General Council to be the Head, and the Pope only to be the
chief Patriarch, and the Principium Vnitatis : For if I prove that
the Body is not one, as Headed by any except Chrift, I (hall fay
enough againft both thefe opinions : But yet as is faid,it is prin-
cipally againft the later (who are for the Hcadfliip of a Coun-
cil ) that I (hall direct my Arguments - t becaufe they are the
bufic lleconcilers, and becaufethe reft arefo largely confuted
already on both (ides.

Argument 1. That which is the true form of the Catholic^
Church of Chrift , it retaineth de fado at this day : But it retain-
ethnot a Political Vnion under a Viftble Terr eft rial Vniverfal
Head : therefore this is not the true form of the Catholic^
£hurch.

Or, what the Catholick Church is quoad effentiam^ that it is
alfo quoad exiftentiam' But it is not inch a Body quoad exiften*
tiam\ therefore not quoad ejfentiam.

If any will grant the concludon, quoad ejfentiam velfomam>

A Kgy for Catboiicks* 40c

and fay that this Policy ,Head and Union are not eflentiai to the
Church, but Separable accidents tending only ad melius rjf?, he
will give away his caufe : For the Pars Imperans and j>*rsfnbJLi •
ta are the two eflentiai parts of a body Politick, or Republick,
whether Civil or Ecclefiaftteal , as a foul and body are the
parts of man : and if it want either part, the eflenceis deftroy-
ed ; It hath loft its Political form. But I need not ftand on this,
becaufethe cafe is paft controverfie , and I know not of any
that make the objection , or will go on fuch terms : I am fure
thofe do not that I have now to deal with. Another thing there
may be that is called a Church , without this Form or Headjbut
not this fame thing or body that now we fpeak of.

The Major propofition I prove thus: The Church of Chrift
is a true Church at this day , or retained) its eflentiai parts: there-
fore it rctaineth its form. If its eflentials were not in exigence,
the Church were extin&,or did not exift : But that the Church is
not extinft or nulled , the opponents will eafily grant,and the
promife of Chrrft will eafily prove ; The gates of Hell (hall not
prevail agiinitit.

The Minor I prove thus j IftheCatholick Church be now
Headed with one Vifible Head ( befideChrift, J then it is either
the Pope or a General Council. But it is neither of tbefe.
That it is no: the Pope, the French will grant. And 1 . Its prov-
ed at large by many a volume of Proteftant writers -, and 2. By
the prefent vifible ftate of the Church ; The greateft part of the
Church on Earth ( and all thofe in Heaven ) difown the Uni-
verfall Soveraignty or Headfhip of the Pope j The Creeks, Abaf-
fines, Armenians, Proteftants, &c.

That it is not a General Council appeareth, in that there is
no fqch thing in Natural or Moral Exifttnce. Not in Natu*
ral exifttnce •, For where is it ? when called ? how long have they
fate ? But this none will affirm.

Not in Moral exigence ; For there is no fuch thing pretend-
ed, nor poffible. I confcfs the Common wealth is not diflblved
at the death of the Prince ; becaufc a Succeflbr being determined
of by Law (as in hereditary Government,) there is one hath
prefently right to the place, though he want folemn admittance s
orifele&ive, yet RexTterrmoritur , both becaufe the fucceflbr
hath an Intentional MotmI hfag in the Fundamental Law, and

Fff3 tta-

406 AKgyfor Cttbolicks.

the Intention of the Ele&ors conjundly , and they prefently
makeana&oal choice, orelfe the power fo far as is neceflary
for execution, falls in the mean time into the hands of fome
Truftees of the Republick, while they are electing, and thefo-
veraign is in fieri : Or if it be in fome diffolvable body , whofc
a&ual Seffion is intermitted, yet they are dill in Moral being,
and ready toaflemble, andtheSove.aigncy for fo much as is of
ordinary exercife, even over the Univerlal body, is in the mean
time in the hands of fome other Aflerably > who therefore may
be faid to partake of theSoveraignty.

But none of this is fo in the prefint cafe . Here is no Gene-
ral Council ordinarily in natural being j and therefore in the
vacancy not in Moral being: There is none that pretendeth
to be in Moral being : For the Council of Trent , which
was the laft pretended General Council , is diffolved ; and the
Pope would not take it well if any (hall call another without
him: and no time is appointed for it : The Decennial Council
determined of at Confiance, is an empty name : and that Decree
did but ferve to prove, that really General Councils are not the
Supream Governors of the Church : For no one obeyeth them
in that. And whether ever the Pope, or any one elfe will call a
General Council again , we cannot tell. So that now there is
none •, nor we know not whether there ever will be. But further.
Argum. 2. That which is the Head, or form of the Catholic!^
Chttrch (or any way Necejfary to its Being or Unity) hath ever
been found init, or at leafl within this thou f and years, or at leafl
in the primitive purer ages , or fometime at leafl : Brit a true
General Council is not always in being, nor ever wot within this
thouf and years, no nor in the purer ages, nor ever at all: there-
fore it is no Head of the Church, nor necejfarj to its unity.

The Major will not be denyed. The proof of any branch of
the Minor may ferve turn : much more of all. i. That a Ge-
neral Council hath not been this forty years in being, all men
will confefs. If the Church have been Headlefs forty years, or
wanted any thing Neceflary to its Being or Unity, then was it
fo long no Church, or many Catholick Churches , which are
known untruths.

2. If the Church have had any General Council within this
fcfaoufand years, it was either that of Trent, that of Canflance,

Btfil,

A l\ey for fcatholicks. 4 07

Bafil, Florence, the Z**«r,w, &c. But none of thefe were fuch.
For 1. there were no Biftiops from the mod of the Chriftian
world. I have told you before how few at Trent did the moft
egregious parts of their work ('few more then forty : ) The
Churches of Sjria , Armenia, Ethiopia , and the moft of the
Chriftian world , were never fo much as fairly invited to be
there. If at Florence the Patriarch of Conjlantinople, and two
or three Greeks more were prefent, what's that to all the Chur-
ches of the Greek. Profeffion through the world ? befides all
others. The ancient Councils called General, contained All the
Bifhopsthat could and would come. For all were to be there,
and not one Bifliopchofen by two hundred, or by a Prince, in-
ftcad of two hundred. But at thefe later Councils were neither
all, nor fo much as any Delegates (though butchofenby hun-
dreds to reprefent them ) from moft of the Churches of the
world. Befides the packing and fore-refolutions of the Popes,
that ruled all,and many other Arguments that nullifie thefe pre-
tended General Councils. I fay not that all of them were ufe-
lefs; but none of them were any more like to Oecumenical or
Universal, then Italy and its few fervants arc like to all the Chri-
itian world.

And that the Ancient Councils were not General, I mean,
the four firft, or any like them, I eafiiy prove. 1. From theOri-
ginalofthem, and the Mandates, arid the Presidents , and Ra-
tifications, and Executions. It was the Roman Emperors that
called them, and that fent their Mandates to the Lieutenants and
other fecular Officers to fee to the execution, and to the Biftiops
to be there : It was the Roman Emperors- that by therafclves or
their Lieurcnants, were'prefent to Rule them all according to
the proporrion of fecular intereft. It was the fame Powers that
Ratified them, and what they ratified went for currant, and
their Ratification was fought by theBifhops to that end. It
was the fame Power that banilhed them that obeyed not, and
compelled men to fubmit to them. Nowlet any man of Reafon
tell me, what Power Ccnflantine, Tbeedvfins, Mtrrixn^ or any
Roman Emperor had to furamon the Biftiops that were fub-
je&s in rhe Dominions of all other Princes through the
world? What Authority had they out of their own Do-
minion ?

2. Yea

408 A fyyfor Catholtcks.

2. Yea de fatto, the cafe is known, i. That they did not
fummon the Bilhops of other Princes Dominions. 2. That
thofe Bilhops (at leaft no confiderable number were there.)
What Mandates or Invitations were fent to all the Churches of
India, Ethiopia, Perfia, or the parts of Parthia t Armenia , Ire
land, Scotland fix. that were out of the Roman Power ? Who-
ever thofe one or two were that Snfeb'w calls Bilhops of Per/is,
Parthia, Armenia, it's a plain cafe, that there were no due Re-
prefcntatives of all or any of thefe Churches there, that were
.without the verge of the Empire. No Brittipi, Irijb, (chat is,

then Scottijh) Bifhops were there, nor any from abundance
other Churches. And the other Councils after that at Nice %
.make lefs pretenfe to fuch a thing. So that it is moft evident thai
General Councils then were but of the Bilhops of the Empire,
or the Roman world , unlefs a Bilhop or two fometime might
drop in that lived next them. And was the Church no wider then
the Empire ? Let Baronimhimfctf be judge,that tells you of the
Churches planted by theprimitive ?r etcher s, in India,PerJta,znd
many other parts of the world. Let Godignns be judge,that con-
feflfcth the Ethiopians had the Gofpel iince the Apoftles days
(and I pray in what age were they Papifts? ) Let Rajnerimht
judge, that faith the Churches of Armenia and others planted by
the Apoftles were not fubjed to the Church of Rome ? Lei the
Antiquities of Brit tain and Ireland be evidence. But the cafe is
undenyable. All this noyfe then of General Councils comes but
from a fuppofuion that the Roman world was the whole CPiri-
itian world. A fmall miftake ! We home-bred Ruiticks may
•Shortly be as well able to prove that a London Convocation was
ja General Council I Pighius pleading for the Pope, faith plain-
ly, that General Councils were the devife of Conftantine. And
xbe Popes themfelves do fetch the molt fpecious Evidences for
their primacy from the Decrees or Edids of Emperors , Valen^
ti&ian, Gratian and others. And what power bad thofe Emperors
at the othes fide of the world ?

3 . And then before the Nicene Courjcil.what General Coun-
cils were there fince the Apoftledays ? None doubtlefs that the
world now knows of. It'sfenfelefs enough to think that 350
Roman Bi/hops at the fecond Council of Kict+ or the 1 50 Bi-
ihops in the third Council at Cwftantwple, or the 1 6$ Bilhops

ji J\ey for Qatholkh. 409

at the fecond Council at Conftfintinopte, or the i5oBi(hops ac
the firft there, were the Univerfal Church of Chrift ? But it
will be more ridiculous to fay, that the new-found Concilium
Stnuejfanum , imagained without proof to meet in a certain
C3ve , for the depofuionof an Idolatrous Pope, were a Ge-
neral Council. Where then was the Head , the unity , the
form of the Church for 3 00 years? Was it governed all that
time, think you, by a General Council? yea or ever one day Circe
the Apoflles ?

Well, but was there ever fuch a thing at all? Indeed men
have a fairer pretence when the Church was contained in a fa.
mily, or a City, or a narrow fpace, to call the meetings of the
Apoftles or other Chriftians then , by the name of a General
Council, but they are hard put to ir, if this be all. The great
Inftance infiftedon is the Council, Aft. 15. But were the Bi-
fhops of all the Churches there ? or fummoned to appear ? Acl.
14.23. they had ordained them Elders in every Churchy but
few of them were there, Timothy, Titus, abundance were ab-
fent. It's plain, that it was to the Apoflles and Church at Bie-
rufalem as the Fountain, and beft informers that they fent. Not
becaufe thefe were the Univerfal Church , but becaufe they
were of greateft knowledge and authority. If it could be
proved that all the Apoftles were there , it would no more
prove them a General Council, then that the Deacons of one
Church were ordained by a General Council, Aft. 6. And Mat-
thias and fufius put to the Lot by a General Council , AH. 1.
and that Chrift appeared to a General Council after his Refur-
redion , and gave the Sacrament of his Supper to a General
Council before his death. So that it is raoft evident from the
event, that Chrift never made a General Council the Head or
Governor of his Church j and that there never was fuch a thing
the world, much lefs continually.

Argum. 3. The form or unity ( no. nor the well- bring) of
the Catholic^ Church, etefendethnot on that Which it either tin-
necejfary, u"juft y er naturally or morally impojfibfe : But a true
General Council is none fuch: It cannot be', er if it Were it would
be unnecejfary andunjufi. Therefore it is n r >t the Head or Saver aign
Governor of the Church, en which its being , unity, (or well being)
doth defend.

Ggg I have

4 1 o A Kgy for Catholicks.

I have nothing here to prove bu: the Minor. And i . I fhall
prove the Jmpoflibility. 2. The non-neceffity. 3. The un-
jufticeofa General Council : andfo that no fuch thing is to be
expeded.

A true General Council confifteth of all the Paftors or BI-
{hops of the whole wdrld ; or fo many as Morally may be called
All. A General Council of Delegates from all the Churches,
muft confiftoffomany proportionably chofen, as may fignifie
the fenfe andconfentof all, orelfeitisa meer name and (ha-
dow. Both thefe are Morally, if not Naturally Impoflible : as I
prove.

j. Prom the diftarce of their habitations, fome dwell in Me.
fopotamia, fome in Armenia, fome in Ethiopia, force in Mexico,
the Philippines, or other parts of the Eaft and jve (I- Indies:
fome at St. Thome's, fome difperfed through moft of the Turks
Dominions. Now how long muft it be, before all thefe have
tidings of a Council, and fummonsto appear, or fend their De-
legates? Who will be at thecoft of fending meflengers to all
thefe ? Will the Pope ? Not if he be no richer then Peter was.
How many hundred thoufand pound will itcoft before that all
can have a lawful furamons ? And when that is done, it will be
long before they can all in their feveral Nations meet.and agree
upon their Delegates, and their inftru&ions. And when that is
done, who fhall bear their charges in the journey ? Alas,the beft
of the Churches Paftors have bad fo little gold and filver, that
they are unable therafelves to defray it. A few Bifhops out
of each of thefe diftant Countries, will confume in their journey
a great deal of money and provifion. To provide them (hip-
ping by Sea, and Horfes, and all other neceflaries by land , for
fo many thoufand miles, will require no fmall allowance.

And then conlidcr, that it muft be voluntary contribution
that muft maintain them. And moft love their money fo well,
and know fo little of the need of fuch journeys and Councils,
that doubtlefs they will not be very forward to fo great a con-
tribution.

And it is not to be expecled that Infidel Princes will give
way to the tranfporting of fo much money from their coun-
tries on the Churches occafions, which they bate.

But fuppofe them furnifhed with all neceflaries , and (jetting

forward ;

A l\ey for Catholkks. 4 1 \

forward ; How long will they be in their journey ? Shipping
cannot always be had : Many of them muft go by land : It
cannot be expe&ed that fomeof them (hould come in lefi than
three, or four, if not feven year* time to the Council. And will
ever a General Council be held upon thefe terms ?

2. Moreover the perfons for the moft part are not able to per-
form fuch journeys Bifhops are Elders : Moft of them are aged
perfons. The wifeft are they that are fit to be trufted in fo great
a buiinefs by all the reft : And few attain that maturity but the
aged: Efpecially in the moft of the Eaftcrn & Southern Churches
that want the helps of Learning which we have. And will the
Churches be fo barbarous as to turn out their aged faithful Pa-
ftors upon the jaws of death ? Some of them are not like to live
out fo long time as the journey , if they were at home. They
muft pafs through raging and tempeftuous Seas, through De-
ferts and enemies, and many thonfand miles where they muft
daily conflict with diftrefs. It were a fond conceit, to think
that ( without unufual providences^ ten Bilhops of a thoufand
fhould come alive to the Council, through all thefe labors and
difficulties.

And moreover, it's known how few bodies will bear the Seas,
and fo great change of air ; How many of our Souldiers in the
Indies are dead, for one that doth furvive ? And can ancient
Bifhops, fpent with ftudies and labors, endure all this ? Moft
ftudious painful Preachers here with us ire very fickly, and fcarfe
able to endure the fmall incornmodities of their habitations : And
could they endure this ?

3. Moreover abundance of the Paftors of the Churches live
under Mahometans and other Infidels, that will not give them
leave to travail fo far into the Countries of Chriftian Princes on
fuch occa (ions. They hate us and our Religion. They are oft
at war with us,and then would hang thoie Bilhops aslnteliigen-
cers that (hould offer to come among us,

4. And they muft many of them pafs through the Countries
of other Princes, that are Infidels, and oft in war with the parts
which they come from or go to. And it cannot be expected
that in fuch cafes they (hould allow them paftage through their
Countries. If one do, all will not ; When poor Lithgoft had
travailed nineteen years, he was tortured, ftrappado'd and dif-

G g g z joynted,

4 2

A K^y for fatbolicks.

joynted, and mide a cripple at Malaga in the Spanifb Tnquifiti-
on. And thanked God and the Englijh EmbalTador that he fped
fo well.

5. Even at home in Europe, the Princes are fo commonly
in Wars fas are France^ Spain, Venice, Sweden, Denmark^, Po-
land, the Emperor, Brandenbttrgh y Holland, Portugal, England^
Tranfylvania,8cc. at this very day) that there is not the leaft
probability that they fhould all or half confent to have fo many
of their fubjeds pafs into their enemies Countries to refide (o
long. Jciloufies raifedby particular Intcrefts would make it
Treafon.

6. Moreover many Princes underftand that the Pope hath no
power to call fuch Councils, nor any man elfe .- and they know
the defignof the Pope to fubjed the world to himfelf. And
therefore they will abhor that their fub jeds fliould travail fo
far at his call, that hath fuch defigns, for at another mans
that hath no authority to call them.) This hath made the Em-
peror of Habajfia fo refolutely refift the Popes pretentions fas
Godignns, Mafi&n$, and others do declare) Few Princes will
endure to have their fubjeds brought under a forreign
Power.

7. And if you fuppofe all the Bifhops come to the Council,
the very number out of all the Chriftian world, f to make any
thing like a General Council,) would be fo great, as would be
unfit for one, or two, or ten, or twenty Council houfes or Af-
femblies.

8. And they would be uncapablcof conferring, through di-
verfity of languages. Few of the Abajpnes, Egyptians, Syri.
am, Armenians, or of moft of the world, understand and fpeak
any language that would commonly be underftood and ufed in
a Counc.il. Nor is it pofliblc to do it by Interpreters. For fo
many Interpreters cannot be ufed to tell all that underftand
not,vihat every man faith,and to expound their minds to others.
I his would wafte an age in a Council] fo that fuch a Council
would be a very Babel.

o. And Councils ufe to be fo long , that it cannot be ex-
pected that after fo many years journey, old men fhould live
to fee theiflue, or do any great matters there. Eighteen years
at Trent would confume a great many of the Bifhops : How

many

A Z\ey for Catbolicks. 41 3

many even of the Popes own Legates dyed before that Council
could be finifhsd ?

10. And if tbeyftiould live to fee the end , can you dream
that they ftiould live to perform the like tedious dangerous
journeys and voyages to bring back the Decrees of the Coun-
cill to their Churches ? Judge now whether fuch Councils arc
not Naturally Impofiible.

I will add but this. No men can be compelled. And to make
all the world at once agree to fo difficult a task, and agree up-
on the time and place, muftbe a Miracle. One will be for it,
and another agiinft ir. One for one time and place , and
another for anocher,through moft of the world. We fee how
hardly any two Princes can agree upon times , places, and all
circumftances in their Treaties.

2. Let us next enquire , of what Necefiky fuch a Council is.
If it be Neceffary for Church government, it is either to make
Laws, or to execute them. But for neither of thefe : therefore
they are not NccefTary.

1. Chrift hath made us Laws already fufficient for falvation.
And I hope he hath notconftituted foloofe a Society, and left
his Body to fuch mutations, as that they mult fo frequently have ,
new Laws. And if it rauft , fure it muft be from their Sove-
raign, who hath referved theLegflative Power to himfelf as
his Prerogative. Legiflation is the higheft aft of Supremacy,
and chief rlower in the Crown of Soveraignty. The Church
is Chrifts fubje&s, and (hall fubjecls make their own Laws?
Scripture is fufficient. If this be all that we need General Coun-
cils for , to make Univerfal Laws to the Church, we can fpare
them as well as Traytors in a Common-wealth.

And for Execution of Laws , it is either Magifterial , by
force of the Sword; and this they have nothing to do. with,
if being the Princes right. Or it is for the Excommunicating
Church offenders : And to caft them out of particular Chur-
ches is the work of the Paftors of thofe Churches. Others can-
not know the perfons, aud hear the caufe. If all Church-
caufes (hould come to a General Council, Millions of men
muft be attending them at once.

And if it be to judge who fhall be caft out of the Communi-
on of the Churches , and what Churches themfelves are to

Ggg3 b «

4t 4 ^K e yf or Catbolicks.

be excommunicated , cbc Synods of neighbour Paftors are to do
a?rr.ucriofrhacas is to be done. Where then is cbeNecefluy
of fuch Councils at fuch rites? Auguftine faid thit drurken-
nefs in his time was grown fo ftrong, thu there rauft be a Coun-
cil to fupprefs it. Could they do fuch feats as to cure Drun-
kennefs , Whoredom , Covetoufnefs , Pride , I would be for

them.

3 . It a General Council were called , it mud be a moft m]njt
AfTerably. For, i . It would be guilty of cruelty and deftroy-
ing the Church of Cbrift , by killing fo many of the Paftors as
a fore fa id.

2. It would be guilty of cruelty and Church deftoying by the
ftarving and defertion of the flocks at home. What will become
of the poor peoples fouls, when they are left to the Wolves, to
Hereticks, and Deceivers, and to the temptations of their own
flefh, and the world, being for ten or twenty years, or for ever
deprived of their Paftors under precenfe ofa General Council ?
Bafil in his feventieth Epiftle tells theWcftern Bifhops, that
they of the Eaft could not come to folicite their own caufe with
them. For, faith he, If any one of as {N.B. ) do for the lcaft
moment leave his Church, he prefently leaveth his people to
deceivers. And on this ground he (hews that they could not
fo much as fparc Bifhops to be meer Meffcngers to them;
Much lefs could they have fpared a fofficient number to ftay
feven or ten years together. If any think that fuch Necef-
fities are unufuall , be knows not the world. And Coun-
cils are raoftufefullifever,whenneceffitiesaregreateft.

3 . In Councils things are carried by Votes : and fo ^Abajfia,
Armenia, Mexico, and places fo remote that they can fend but
one or two, would be out- voted by that corner of the world
where the Council is called, that can fend in proportionably
an hundred for one ; and fo under the name ofa General Coun-
cil , a faction might promote any herefie or carnal intereft,
and no Churches would be fo enflaved as thofe that fend at the
deareft rates. Italy and a few more parts, at Trent, would
over-vote all the Churches of Eaft and South, and fct up what
intereft or opinion they pleafe .* And fo if one corner of the
Church can err, all may err, for all the Council .■ Where there
is an equal intereft, there fhould be an equal power in Councils :
which will certainly be otherwise, 4. If

A ^ey for Qatholicks. 4 1 y

4. If the Pope be he that muft call General Councils, we fhaii
have none, till it will ftand with his intereft. And ifhe have not
the power of calling them, no one tlfe hatJi,for none pretcndeth
to it. And if they rnuft be called by univerfal confent, three
hundred years is little enough for all the world to treat of ihe
time, place, and other circumftances, and confent.

5. And if the Pope muft call them, he will eafily by the very
choice of the place , procure the accomplishment of his own
defigm.

6. Tbofe that think it the Popes prerogative to call a Council,
do alfo affirm ( as I before (hewed in the exprefs words of Bin-
runs and others ) that a Council hath no more power then the
Pope will give them , and that when they are convened by him,
and have done their work, it is all of no Validity , if be allow it
not: If he approve one half, that half is valid , and his appro-
bation will make fheir Decrees the Articles of our faith ; when
as the other half which he difapproveth (hall not be worth a
ftraw. And is it not a moft foolifh thing for all the world to
put themfelves to fo much charge to defray the expenfes of their
Bifhops, and hazzard their lives, and lofe their labours at home
for fo many years, and hazzard the Churches by their abfence,
when for ought they know the Bifhops of the whole Chriftian
world do but lofe all their labour, and nothing (hall be valid if
they pleafe not the Pope of Rome ? And is it not moft abomi-
nable juftice in him thus to put all the world to trouble, and
coft,and hazzard the Churches and the Paftors lives,for nothing,
when if the infallible fpirit be only in himfelf.be might have done
the work himfelf, and favedall this coft and labour.

7. By what Juftice (hall all the Catholick Church be obliged
by the Decrees of fuch a General Council } Is it by Law, or Con-
trad: ? If by Law, it is by Divine La w,or by Humane, if by
Divine, let it be (hewed that ever God made fuch a Government
for the Catholick Church, and then take all. If by Humane
Laws, it is impoflible , and therefore not to be affirmed. For
no Humane Sovereign hath power to make Laws for all the
world. If you fay if it by contrad, then i . All thofe Nations
that thought not meet to fend any Bifhops to the Council, will
be free. 2. And fo will all thofe be that fent Bifhops who dif-
fented from the reft. For contract or Confent bindeth none

but

4i5 A Kjy fa Catbolich.

but ContradersorConfenters. And To England is rot bound
-by the Council of Nice, Efbtfut^Calctden^Cortftaminople, &c.
8. By what Jultice (ball any people be required to fend Dele
gatr$,onfuch terms as thefe to Councilor to ftand to their dc-
rini.iOns when they have done? When our faith and fouls are
precioufer things then fo boldly to caft upon the truft of a few
Delegates fo to be chofen rnd employed ? What Biftiops other
Countries will choofe, we know nor. And for our own, i . In
almoft all Countries it is the Princes that choofe, or none muft
be chofen but who they will, which is all one. 2r If the Biftiops
choofe , its thofe that are higheft with the fecular power that
will have the choice, who perhaps may choofe fuch as are con-
trary to the judgement of moft of that Church that is thought
so choofe them. Moft Nations havea Clergy much at difference.
The Remonftrants and Contraraonftrants in Holland would not
have chofen like members for theSynod.In the Biihops days men
of one mind were chofen here in England to Convocations : The
next year we had a Learned Aflferobly that put down the Pre-
lacy, for which a Convocation had formed an Oath to be impof-
ed on all Minifters but a little before. And why (hould the judg-
ment of the Prelates be taken for the judgement of the Church
of England , any more then the other, when for number, learn-
ing and piety ( to fay the leaft) they had no advantage (laying
afide ignorant, ungodly men, in point of number. ) Till the
Spanifti match began to be treated on , the Biftiops of I^AW
were ten,if not twenty to one Auguftinians, Calvinifts, or An-
tiarminians : Now the Arminians would be thought the
Church of England , and their doctrine , agreeable to the
doftrine of that Church. Would they not accordingly have
differed, if they had been fent to a General Council ? How bit'
terly are the Articles of the Church of Ireland decryed by the
Arminian Biftiops fince fprung up both in Ireland and England?
fo that if Delegates be fent to any Council, they may fpeak the
minds of thofe that fent them, ( which perhaps is the King.or a
fmall prevailing party, ) but not of the reft : ( which perhaps
may the beft and moft. ) If Jeremiah of Constantinople be of a
Council , he will go one way. If Cyril be of a Council, he will
go another way : And his counterfeit Succeffor undo what he
did.

9. No

A IQy for Catbolicks . 417

9. No Church that fendeth three or four Biftiopsto repre-
fcma thoufandortwothoufandPaftors, can be fure how thofc
Biftiops will carry ic when they come thither. For ought we
know they may betray our caufe, and crofs their inOrudions :
They may be perverted by the reafonings of erroneous men, or
bribed by the powerfull : And to caft our faith on fo (lender an
a(Turance,is little wifdom.

10. If confent only bind us to the Decrees of Councils (to
fubmittothem as our Rule, ) then is Pefterity bound that
did not confent as their Fathers did, or are they rot ? If not ,
we are free ? If yea , by what bond ? And then why do not the
Grotians in Ireland and England obey the Antiarminian Decrees
of the Churches in both ? Did not the Church of England fend
Bifliop Carlton ^'(hop Hallfi\(hop Davenant ( afterward a Bi-
(hop) Dr.Ward.Dr .Goad,and Balcanquall Eplkopil Divines to
the Synod of Dorr, and fo England wsls* part of that Synod? And
yet the Gretiansar.d Armenians think not themfelves bound to
receive the Doftrine of that Synod, nor to forbwr reproach-
ing it.

n. It is unj'uft that any (efpecially moft ) of the Churches
fhould be obliged by the votes of others , and opprefTed by
Majority, meerly becaufe their diftance, or poverty ,or the age,
or weaknefs of their Paftors difableth them to fend any , or an
equal number, or to defray the charge of their abode > &c. Ah
if good Pope Zacharj^ot Archbifhop Boniface had confidcrcd
that the eiTence or unity of the Church did confift in a General
Council, that mull be fetched partly from the Antipodes, they
would have thought better on it before they had excoramuni-
c&tedyirgili us tfor faying that there were Ar,tipodes,or quod alt-
us mundtu >& dii homines fmt fab terras. Dr. Htjlin tels us
in hisGecgraphj^Lib.i. pag.Z%- that Bede ( de ra'.ione tempor»m t
cap. 32. J callechita fable that there are Antipodes, and not
robe believed •• and adds that AugH$\m ^Lxtlantius ,and forne
other of the Learned ofthofe better times condemned it as a ridi-
culous incredible fable, whofe words ( faith he ) I could put
down at large, did 1 th;nk it neceffary. ] And did that age
d r eam that the Being or Unity of the Church , or the falvation
of the Believers foul depended on this Article, that a General
Council, partly called from the Antipodes muft be the Churches

H h h Head

4 1 8 A K^y for Qatholkh •

Head or Governours ? or that the Pope at leaft rouft be ac-
knowledged and obeyed by every Chriftian foul that will be
favedatthe Antipodes? And Sir Frtdcis Drake and Cavendijh
would not hare been fo famous for coenpafling the world,ifmen
hid underftood,that when the Gofpel is fpread through the
earth, fo many poor old Bifhops muft ordinarily take half fnch
Journies or voyages to do their bufinefs. If the Decree
of the Council of Conftance had been executed, to have had a
General Council every ten years, many would fcarce have bad
time to go and come. But the charitable Church of Rome hath
found out a Remedy, not only by the rarity of their Councils
( let them decree what they will to the contrary ) but alfo by
condemning the raoft of the Churches,and the remoteft,as Here-
ticks, and fending them to Hell , to fave them a journey to the
General Council.

1 2. Moreover fuch Councils are un juft, becaufe of the multi*
tude of Bifhops that muft there meet and cannot be heard fpeak.
As the cafe ftandeth already, there are many more Bifhops in
the world then can meet, and (peak, and hear in one, or two, or
three Aflemblies : And many thoufand more may be made. If
1 fhould fay that all the Re&ors of particular Churches, whom
they call Parifh Presbyters, are Bi(hops,and have votes in Coun-
cils, they would eafiiyer deny it then difprove it, or invalidate
the proofs already brought: But (to proceed on their own
grounds ) me thinks they that make him a Bifhop who hath
Presbyters and Deacons under him , fhould admit all thofe
Paftors of particular Churches that have Presbyters under
them, as their Curates, which are many. Or if they fay that
only Cities muft have Bifliops, yet muft they on their own
grounds admit a Bifhop for each City : And if every City in a
few Kingdoms in Europe had a Bifhop in the Council, there
would be no room for all the reft of the world. But how prove
they that Countrey Parifhes may not have Bifhops ? Why may
not (on their own grounds ) every four or fix parifhes have
one ? Hath God forbid it ? where ? and when ? fure they will.not
fey it is of Divine inftitution that a Bifhop have juftfo many
Parifhes and Presbyters under him, and neither more norlcfs.
The number is confeft to be left undetermined. And what if
Chriftian Princes, Bifliops and people agree to fettle Bifliops in

every?

A l\ey for Catholicks. 4 1 9

every fuchfmail number of Parifhes, by what Law can they ex-
clude them from a General Council ? If they fay, by the Canons
of former Councils j 1 anfwer i.Thofe Canons are contrary
to Scripture. 2. They contradid one another. 3 . They them-
selves do not obey the Canons of many fuch Councils. 4. Thole
Councils have no power ro makeLawsjmucb lefsLaws thatfhall
reach to this time and place. But they will fay Pauls command to
Titus X. J, 5. and the example Atts 14. 23. isonly of ordain-
ed Eiders or Biftiops in every City; therefore they may not or-
dain them any where but in Cities. But I deny the consequence.
Moft ancient interpreters by Elders, A8s 14. 23. Understand
racer Presbyters : And then it would as much follow that Pref-
byters mull be ordained no where but in Cities : What if I can
prove that theApoftles never gathered a folemn AfTembly of
Chriftians for Divine Worfhip any where but in Cities ; or
that they never adminiftred the Lords Supper anywhere but in
Cities? will k follow that therefore we oughc not to AfTemble or
adminifter the Sacrament any where but in Cities ? But what if
this were granted? they cannot deny but every corporation, fuch
as moft ofourBurroughs and Market Towns in England are ,may
truly be called Cities in that Scripture fence. And if every fuch
City had a Bifhop,Even England, France, Germany, and Italy,*
little fpot of the world, would make Bifhops enough for two or
three Councils,and more then could AfTemble and do the work.
Twofhfts they have againft the over-greatnefs of the num-
ber. One is the conrfenow taken : to have but one Bifnop
over many Cities, and a very large Circuit of the Countrey.

The other is,to depute one out of many from every Counttey
to reprefent the reft ; and fo it (hall be a Representative General
Council, though not a Real. But for the firft, 1 . Who hath au-
thority to make fuch diminutions? 2. What if thofe that are
fuppofed to have that authority, fhall be otherwife minded?
3. Its apparently againftthe word of God , and tendeth to the
fruftratingofthe Office that true Bifhops fhou Id be forare. By
their own Rule, each City fhould have one. And let Brerewods
Enquiries, or any fuch writers help you to con je&ure bow ma-
ny that would be.

And for the other way, 1. A Reprefentative General Coun-
cil is another thing, quite different from a Real. 2. What word

Hhh 2 of

4 i o A l\eyfor Catholicks.

ef God have they to prove fuch a Reprefentative Council?

Doubdefs none : And will they give us a Church form.and center

of Unity, meerly of their own brains,uponfuppofition that it is

prudential ? 3. Men are of exceeding different degrees of

underflanding, and of different judgements actually : fo that

iff. g. England (hould fend one.or two,or ten men to reprefent

the reft to a General Council, its more thenpofllble that they

may give their judgements in-many points fo far contrary to the

minds of thofe that fent them,that twenty or an hundred to one

• at home may be againft them. For we cannot fend our under -

ftandings and all our reafons with them to the Council when

we fend them. And fo no man can fay that any fuch Council

doth exprefs the mind of the greater part of the Church. 4. By

this rule you may reduce a General Council to a dozen men,

or to the four or five Patriarks : For all the reft may choofe

them as their reprefentative*. 5. But its not to be expe&ed that

all the Churches (hould be fatisfied of the lawfulness or fitnefs

of fuch fubftituaons and reprefentations : And therefore they

will not confent or eled men for fuch a power and work : And

who may juftly force them ?

1 3 . Moreover fuch Councils are un juft, becaufe there can be
no juft fatisfa&ion given by men that liveatfovafta diftance,
that this great number that come thither are truly Bifhops :
yea or Presbyters either. Its not poffible under many year^
time, fo much as to take any fatisfadory account of their ordi-
nation, and abiding in that office, and the truth of their depu-
tations or elections. And when ( in their ele&ed Reprefentative
Councils ) there will be perpetual controverfies between feve-
ral parties (as there is in Parliaments) whether it be this man
or that which is truly elected, in how many years will all thefe
be decided, before they begin their work? So that I may well
conclude .laying all thefe feven confederations together, the di-
ftance of places, the age and ftate of the Bifhops, the ftate of
the Civil Governments which they live under, their neceffiry
labours at home, and the ruine that will befall their Churches
by fo much abfence , the diverfity of their languages , the
multitude of the Bifhops , and the difficulty of knowing the
Ordination and Qualifications of perfons fo remote to prove
sheir capacity, I fay all thefe together do plainly (hew that fuch

General

A I^ey for fatbolxks. 4 2 1

General Councils are impofiible and un juft : and therefore not
the ftanding^Government or form of the Churcb,or the center of
its Unity.

Arguna,4- As the Sjnodit felfis impoffible t needlefs ,and unjufi ;
fo it is lmpoffible that they fhould do the work of a Head or Sove-
reign Power t if they could Affcmble : therefore they are not appoint'
ed thereunto.

The Antecedent is partly manifeft by what is faid from their
different languages and other confiderations. Moreover 1 . The
perfons that will have appeals to tbem,and canfes ro be judged(if
really they will do the work of a Soveraign Power and Judge)
will be fo many millions, that there will be no room for them

It was

one

about their doors, nor any leifure in many years to hear their of ^
caufes. If you fay, It was not fo in former Councils, I anfwcr, Reafons
that is becaufe they were not truly General, or were called in of the
fuch times when the Church did lie in a narrow compafs , and Counciiof
not in fuch remote parts of the world • and becaufe they were £*vf3J to
aflembled indeed but occafionally,to advife uponand determine to prove ' '"
fome one particular mans cafe , or few , and never took upon the invali-
them to be the Soveraign power or head of the Church, or its ef- dit T of c ' ie
fential form or Center of Unity. 2.Tbefe millions of perfons ? a P l
that have fo many caufe?, will have fo far to travail, that it will memTup-
putthemto great coft and labour to come and attend and bring on appeals
all their witnefTes. And if they be not founder bodyed then from other
ourEnglifh Souldiers, the poor people of Mexico and other Countncs 3
parts of thofe Indies ( to look no further ) will be a great part t h"vk_
of them dead by the way before they can reach the General nefsnecef-
Council, e.g. if it fhould be in :hzm\dft. of Europe. 3. And the (ary to a
Council will not be competent Judges of fo many caufes which i uftc kcifi-
by diftance muft needs be much unknown in many weighty no/eof
Circumlknces, wbofe cognifance is neceffary. 4. And laltly t
fuch Councils will fit fofeldom, that the work will be undone.
Argura. 5. IfGed had intended that fuch a Council fhould have
been the form of his Church y or the neceffary (Jovernour of it, he
would have acquainted m with his will concerning fome certain
Pofter tofummon them, or would have authorised fonte or other to
call fuch a Council ) But he hath not acquainted us with his will
herein, nor authorized any to call fuch a Council t therefore it '

Hhh 3 tws 1

^X2 A fyyfor Catboltcks.

was not his intent that itfiouldfo the form or nectjfarj Governour
of hU Church,

Eicher this Council mud meet by an Authoritative call, or by
confent. If by fuch a call, who muft call them ? TbeAf^pre-
tenl'etothis Authority is voluminoufly and unanfwerably con-
futed long ago ; and its well known, what ever Baronita fay,
that the ancient Councils were called by the Emperors^and many
fince have been called by Emperours and Cardinals. And if you
fay that it belongs to the Emperour, I anfwer, what hath he to
do to fummon the fubjeds of the French, Spaniards, TttrJej,
ts£thiopian, &c ? And by this it appears that we never had true
Univerfal Councils : They were but General as to the Roman
wOrld, or Empire. For ( who ever precided ) ir is certain that
the Emperours called them. And what had Conftantine,Mar»
tian, TheodofiHs y or any Roman Emperour to do,to call the fub-
jetfs in India, Ethiopia, Terji a, &c. to a Council? Nor de
fatto, was there any fuch thing done. Is it not a wonderfull thing
that the Pope and all his followers ftiould be,or feem fo blinded
to this day, as to take th^ Empire for the whole earth, or the Ro-
man world for all theChriftian world I yet this is their all. If
you fay that it muft be done by the cenfent of Princes, then either
of Chrifiian Princes or of all. If of the Chriftian only, you muft
exclude the Biftiops that are under Mahometan and Heathen
Princes, and then it will be no General Council - t efpecially if it
be now as it was in the time of Jacob a Vitriaco the Popes Legate
in the Eaft, who faith that the Chriftians of the Eafterly parts
of Afta alone, exceeded in number the Chriftians both of the
.Greek and Latine Churches. And whether it be all Princes, or
only Chriftian Princes that fhould confent, who can tell whether
ever it will be ? God hath not proraifed to lead them to fuch
a confent: And they are unlikely of themfelvcs, as being many
and diftant, and of different interefts and apprehenfions , and
ufually in wars with one another, fo that if an age (houldbe
fpent in treating of a General Council among them,its ten to one
that the treaty will be in vain , and its next ro an impoffibility
that all fhould confent. Befidcs ; no man can (hew a Comraiffion
from God to enable them, and only them to fuch a work.

But if you fay that it muft be done by the confent of the Bijhopj
^hemfelves, the Impoffibility ( moral) is apparent, who will

A K^y for Catbolicks. 423

be found that will be at the coft and pains to agitate the bufinefs
among them? Notne can appoint the time and place but by
confent of the reft. Who doth it belong to, to travail to the
Indies, ts£thiopia, *s£gypt, Palefline , and all the reft of the
world, to treare with the Biftiops about the time and place of
a Council? And how many lives muft he have that (hall doit?
And when he findeth them of a hundred minds , what coarfe
fhall he take , and how many more journies about the world
muft he make.to bring them to an agreement? But I am afhamed
to beftow more words on fo evident a cafe.

Argum. 6. The He Ad or Sovereign of the Church ( as of every
bod] Politicly) hath the Legijlative Power over the whole. The
Pope or a General Council have not tht Legiflative Power over the
whole. Therefore the Pope or general Council are not the head or
Soveraigns of the Church.

The Major is of unqueftionable verity in Politicks. Le-
giflation is the firft and chief work of Soveraignty.

The Minor is proved, 1. Ad hominem by the confeflion of the The Pa-
chief Opponents, Cjrotiut de lmperiofummar.potefl. doth pur- piftscon-
pofely maintain it : and fo do others .- ( See of this Lad. Moli- {j fs that
uatu new Bookfuppofed againft the Presbyterians : his Para- council
nefu. ) 2. It is the high Prerogative of Chrift the true King cannot
andSoveraign of the Church, which none muft arrogate. He make new
W3s faithfull in all his houfe as was Mofcs. His Law is perfect : A ™ cles oi
It is fufficient to make the man of God perfeft : even a fuffici- £f**"*"^
ent rule of faith and life: No man muft aid thereto, nor take ms only ! !"■
ought therefrom , but do whatfeever he hath commanded , Deut. And they
12. 32. To tht Law and to the Tefiimonj : if they fpeak not&Y thc y
according tothefe ) it is becaufe there u no light in them t lfa. c *iy*f~ h ,

8 - 20 - m Tradition

Object. But men may make Bylaws under Chrifl and £#thedo-
Laws.Anfw. True : but as thofe are in this cafe no proper Laws, ftrjne:
fo no man or men may make them for the Unverfal Church. For V
the bufinefs ofthofeLawsis only to determine ofcircumftance$ teac |.
which God huh made neceflary ingentre, and lefc to the deter-
mination of men in fpecie : And we may well know that there
was fome fpecial reaton why Chrift did not determine of thefe
himfelf. And the reafon is plain j even becaufe that they depend •
fo much on the feveral flaws, capacities, cuftoms,c>f. of men, >

r that -

4*4 ^ K*yf or Catholicks*

that they arc to be varied accordingly in feveral times and
places. If one (landing Law would have fitted all the world,or
all ages in thefe matters, Chrift would have made it himfelf.
For if you fay he makes fome Laws, and negled othen that arc
of the like kind, and might as well have been done by himfelf ,
you make him imperfed and inefficient to his work. And if
it be not fit that one Univcrfal Law be made for the world,
then a Council mull not make ir.

And as the fufficiency of Chrifts law,fo the nature of the things
declares it, that thefe matters muft not be determined of by an
univerfal Law. Should there be anuniverfal Law to determine
what day of the week, or what hour of the day every Lecture
or occasional Sermon (hall he on ? Or what place every Con-
gregation fhall meet in ? Or where the Minilter (hall ftand to
preach ? Or what Chapters he fliould read each day ? Or what
Text he fliould preach on ? or how long ? Whether by an hour-
glafs or without ? in what habit of apparrel particularly ( when
many a poor man muft wear fuch as he can get) yea or what ge«
(lures or poflures of body to ufe ( when that geflure in one
Countrey fignifieth reverence, which in another rather figni-
fieth negleft ) with abundance the like.

And the fame is plain from the nature of the Pafloral office.
Every Biftiop or Paflor is made by Cbrift the Ruler of the flock
in fuch cafes,and they are bound to obey him, Btb.ii. 17. And
therefore a General Council muft leave them their work to do
which Chrifl hath put upon them, and not take it out oC, their
hands : efpecially when being in the place, and feeing the varie-
ty of circumftanccs, they are more competent Judges then a Ge-
neral Council at fuch diftance.

The plain truth is, Chrill hath left them none of that work
to do which belongeth to a Head or Soveraign, but they make
work for themfelves, that there may feem to be a Neceffity of a
power to do it. The Church neederh none of their Laws. Let
us iiave but the Holy Scriptures, and the Law of Nature, and
the civil Laws of men , and the guidance of particular Pallors
fro tempre, and the fraternal Confutations and Agreements of
Councils, not to make any more work, but to do this forefaid
work unanimously; and the Church can bear no more; there
»s nothing left for Legiflators Hcclefiaflical to do. We can (pare

their

A J^ey for Catholicks. 425

their Laws, and therefore their power and work. Their bufi-
nefs is but to make fnares and burdens for us j and therefore we
can live without them, and cannot believe that the felicity, or
unity ,or eflence of the Cburch confifteth in them.

Argum. 7. All the" inferior officers do derive their prwer from
the fupream. All the other officer s of the Catholic^ Church do
not derive their power from the Pope or a General Council: therefore
a Pope or General Council are not the fupream.

The Major isanunqueftioned Maxime in Politick?. Itsef-
fentfal to the Sovereaign to be the fountain of power to all under
him. Yea if it be but a deputed derived Soveraignty,/ec/W#?»
quid fo called, as the Viceroy of Mexico , Natlcs, &c. yet fo far
he muft be the fountain of all inferiour power.

The Minor is maintained by moft Chriftiansin the world.
Every Bifhop or Presbyter hath his power immediately from
JefusChriftasthe Efficient caufe, though man muft be anocca-
lion, or caufa fine qua non, or per accident. The Italian Bifhops
in the Council of Trent could not carry it ag linft tlie Spaniards,
that the Pope only as Head was immediately jure divino^nd the
reft but mediante Tapa.

Moreover it is eafie to prove out of Scripture that God never
fetupany Soveraign pawer in his Church ( perfonal or colle-
ctive; to be the fountain ofall other Church power, nor fendech
us to have recourfe to any fuebfor it. Nor can they proyefucha
power, on whom it is incumbent.

And laftly its moft eafie to prove defaftos.hat the Bifhops or
Presbyters now in the feveraKhurches in the world, did nor re-
ceive, and do not hold their power from any fuch vifible Head,
whether Pope or Council. Though the Popelings do, yet fo
do not all the reft of the Chriftian world. Whoauenot there-
fore no Minifters or no Church of Chrift , whatever thefe
bare affirmers and pretendets may imagine '. Nor are all
the Minifterialadions in the world null , which are not done
by a power from him. And even the Papifts themfelves will few
of them pretend to receive their feveral powers of Priefthood
from a General Council. 1 his therefore is not the Soveraign
power, or head of the Church.

Argum. 8. The Head or Soveraign Power hath the finally de'
cifive judgement, And in great cattfes all muft, or may appeal ta

Ii i thtm>

^ 2 6 d K?) f or Catholick*

them. A General Council hath not the finjtl/y decifive judgement*
nor may all men in great caufes appeal to them. Therefore a Gene'
r/:l Council is not the Head or Soveraign power.

The Ma jor is undenyable. The Minor is proved, i. In that
it is not known, nor hath the world any rule or way to know
in what cafes we muft appeal to a General Council, and what
not; and what is their proper work. 2. In that an appeal to
them isanabfolute evafionof the guilty , and in vain to the
innocent, becaufeof the rarity of fuch Councils, or rather the
nullity. 3 . Becaufe the profecuting of fuch an Appeal is impof-
fible to moft of the world (as is before (hewed,) and were it
poftible, it would be fo tedious and laborious a courfe , that its
ridiculous in moft to mention fuch Appeals.

Argum. 9. The Soveraign or Head of the Church (at of
every Body Politick ,) hath power to deprive and denude any
other of their power. The Pope or General Council hath mt
power to do fo : therefore they are not of the Head or Soveraigns
of the Church.

The Major is a known principle in polity : He that giveth
power, can take it away : And it's confeffed by the Opponents
in this cafe.

The Minor I pro Ye, 1. Becaufe elfe it would be in the power
of the Pope or Council, whether Chrift (hall have any Miniftry
and Church or not. They may at leaft make havock of it at
pleafure. But that's falfe. 2. As is before faid, we receive not
our power from them : therefore they cannot take it from us.
3. The Holy Gboftdothmakeus Over- fecrs of the flock, Aft.
20.28. andlayaNecefiityon us, and denounce a woe againft
us, if we preach not the Gofpel : and hath no where given us
leave to give over his work, if the Pope or a Council (hall forbid
us. 4. And they can (hew no Commiffion from Chrift that
giveth them fuch a power.

Arg. 1 0. If it Were the form or Effence of the Church to have
a humane vifible Head, then our Relation to fuch a head would he
ffential to our Memberfhip or Chriflianitj, But the Confequence
u falfe : therefore fo is the Antecedent.

The falfenefs of the confequent is apparent, 1. In that it cru-
elly and ungroundedly unchrifteneth all that do not believe in
fuch a vifible Head : That is , thegreateft part by far of the

Chriftian

j41$eyfor Qatholicks. 42?

Chriftians in the world; And 2. By the enfuing argument :And
the neceflity of the confequer.ee is evident of it fejf.

Argum. 1 1 . Iffuch a vifible Bead were ejfential to the Churchy
ar.dfo to our (^hriftUnitj y th(njhottldrvt all be Baptized into the
Pope or a General Council , a* truly and necejfarilj at vfe are bap.
tized into the Church. But we neither are nor ought to be [o
baptized into the Pope or a General Council ; therefore they are not
ejfential to the Church or our Chrijlianitj.

The Major (viz, theConfcquenceJ is clear, and not denyed
by thePapifts, who affirm thac Baptifm engageth the baptized
to the Pope. He that is united to the body , is united to the head :
he that is lifted into the Army, is lifted to and under the Gene-
ral. He that is entred into the Common-weakh,is engaged to the
Sovwaign thereof.

But that we are not baptized to the Pope or a General Coun-
cil, isproved, i. Becaufe neither the form of Baptifm, nor any
word in Scripture doth affirm fuchathing. 2. No perfons in
Scripture times were fo baptized : Men were baptized before
there was a Pope at Rome , or a General Council. And afterward
sone were baptized to them, atleaftfor many hundred years :
otherwife then as they were entred into the particular Church
of Rome , who were Inhabitants there. 3. Never any was bap-
tized to Peter or Paw/, or any ofthe Apoftlcs . fairh Paul,l Cor.
1. 1 J. was Paul crucified for you, or were ye baptized in the
name of Paul ? They muft be baptized into the name of no vi-
fible Head, but him that was crucified for them. 4. The A-
poftle fully refolveth all the doubt, 1 ["or. 1 2. deferring the body
into which we are baptized, ver. 13. And heentitleth it from
the head, Chrift, vcrf. 12. but acknowledged no other head,
ei'.her co-equal with Chrift, or fubordinate : The higheft ofthe
Other members are called by Paulbut eyes and hands, and thus
Apoftles, Prophets, Teachers, Miracles, gifts of healing, help«,
Governments, are only faid to be fet in the Church, as eyes and
hands in the body y but notour the Church as the Head or So-
veraign Power: ver. 17^8,19,28,29. fo that though he thac
is baptiz:din'0 the Churcb,is baptized into an Org3nical body,
and related to the Paflors.as to hands and eyes t yet not as
to a head , nor as to a representative body neither. And me
thinks neither Pope nor Council fhould pretend to be more then

Iii2 . Apoftles,

4 1 8 A I\ey for Qatbolicks .

Apoftles,Prophets,and Teachers, and Governments. If the form
of baptifm had but delivered down the authority of the Popeor
a Council, as it did che authority and name of the Father, Son,
and Holy Ghoft, Tradition would have been a tolerable Argu-
ment for them, though Scripture had been filent. But when the
Baptifmal Tradition itfelf iifilent, and it is a do&rine fo mon-
ftruoufly ftrange to the Primitive Church , that all the bap-
tized are baptized to the Pope or a General Council, I know
no remedy but they muft both put up their pretenfes.

Argura. 12. The S fence of the Church into which they were
baptized, was part of the doctrine which the Catechumeni were
taught , (aniallatage fhould learn) before their baptifm. The
SoveraigKt) or Headfhip of Pope or Council was no part of the Do-
Urine which (by the Primitive Church) f&f Catechumeni were
taught \ and ought to learn, before their baptifm- Therefore the So-
viraignt) or Headjhip of Pop or Council was not then taken to
be of the £ fence of the Church.

The Major is evident, i . In that the Catholick Church was in
the Creed : and it's efientials there briefly exprefled in thofe
terms [Holy Catholicise 'hurch, and Communion of Saints."^ 2. In
that Church Hiftory fully acquainteth us thatit was the pradice
of the Catethilts and other Teachers to open the Creed to them
before they baptized them, and therein the Article of the Catka*
lick. Church, and the Commmtion of Saints.

The Minor is proved by an induction of all the Records of
thofe times, which in grofs may now fuffice according to our
prefent intended brevity to be mentioned. There is no one
Writer of many hundred years , no not Origen , Tertullian,
Irentnt, or any other that purpofely recite the Churches be-
lief which the Catechumeni were taught, nor Cyril, for John)
Hierofol. or any other who open thofe Articles to the Catechu-
mens, that ever once mention the Doctrine of the Headfhip
of the Pope or Council, when they open the Article of the Ca~
tho/ick,Church ; nor yet at any other time. If they affirm that
they did, let them prove it if they can.

Argum. 13. AsitishighTreafonina Republic^ to deny the
Soveraign, and to be cut of from him, is to be cut off from the Com'
men wealth ; fo it would be a damning uncbrijfening Jin to deny
the Headfhip of the Pape or General Council, if they were indeed

. the

A F\ey for Catbolicks. 429

the Head of ths Church. But it is no fttch damning unchri-
ftening fin : Therefore they are not the Head of the Church.

The Major is plain from the Nature of ^overaigncy. The
Minor is certainly proved, 1. Becaufe it is never mentioned
in Scripture, nor any ancient Writer for many hundred years, as
a ftate of Apoftafie, nor as a damning fin, nor as any fin, to de-
ny the faid Headlhip of the Pope or Council. 2. Becaufe elfe
moftofthe Chriftians of the world at this day are Apoftates
and unchriftened \ Or if that fcem a tolerable condufion to
the Romanifis; Yet 3. Becaufe then Chrift had ns Church for
fome hundreds of years , which I know they will not think
fo tolerable a condufion •, For to dream that the ancient Chri-
ftians did know any Head of the Church but Chrift , or were
engaged in loyalty to the Pope or Council, is a difeafe that few are
iyable to, except fuch as are Grangers to the writings of. thofe
times , or fuch as read them with Roman fpe&ades, refolved what
to find in them before hand.

Argnm. 14, zAll Chriftians are bound to ftudy or labor to
be acquainted with the Laws of the Soveraign power ef the
Church : All Chriftians are not bound to fludy or labor to be ac-
quainted with the Laws of Popes and Councils : Therefore the
laws of Popes ancL Councils are not the Laws of the Soveraign power
of the Church.

The Mi jor is proved, in that all fubje^s muft obey the Laws
of the Soveraign power : But they cannot obeyrthem unlefs they
know them. Therefore they are bound to endeavour to know
them.

The Minor is proved, 1. In that they being written in L*tine
and Gretlt^ which a very fmall part of the Chriftians of the world
do underltand, and their Teachers not fufficiently expounding
them, and they being more copious and voluminous, moreob-
fcure and uncertain (of which nextj then for all private Chri-
ftians to underftand , the people cannot learn thefe , laving
enough to do to learn Gods Word. 2. The Papifts that deny
t he ufe of the Holy Scriptures to the people in a known tongue,
and deny theneceftity of underftanding them, will fure fay the
fame of their Decretals and Canons,unlefs they mean to fet them
up above the Scripture, as well as equal them thereto.

Argum. 15, The Soveraign Head of jhevifible Church and

I i i 3 Center

43° A Kjy for Catholicks.

Center of our unity, muft be widen; , that all the Chriftian world
may know it r The Pope And General Council are not fuch. There-
fore neither of them are the Head of the Viftble Church.

The Major is confefled by the Opponents j and it's plain \
becaufe men cannot obey an unknown power.

The Minor is known by common experience. For many a
year together ( by Bellarmines confeflion j learned and wife
men could not tell which was the true Pope j yea their Council*
could not tell. Moftof the Chriftian world to this day can-
not difcern his Commiflion for that power which he pretendeth
to. A true General Council now no man can know , becaufe
it is a non ens. 1 heir pretended General Councils are fo ravelled
in confufion, that they arc not agreed among themfelves whicb
are indeed fuch, and which not: but many are reje&ed, and
many fufpe&ed (of which Beltarmixe givtth us a lift) andthofe
that one receiveth, another re jedeth; and the moll by far are
rejected by raoft of the Chriftian world. And when fome would
take up with the four firft, and fome with fix , and fome with
eight , the Papifts deridingly aik them , whether the Church
hath not as much authority now as it had then? And how (hall
the Chriftian world know whether it were a true General Coun-
cil or not ? Of which fee the difficulties firft to be refolved,which
I have recited in ray Difputations againft Popery.

Argum. 1-6. The £an>s of the Soveraign Power of the Church
muff be certainty elfe how (hall we know what to obey) The
Laws of Popes and General Councils are mt certain : There
fore,8cc.

The Minor is proved by experience. The Popes Decretals
are many unknown, and many proved forgeries (by Blondell
ubi fuf. and many others^ beyond all queition: and none of
them proved Laws to the Church. The Canons of the firft
Council of Nice are not agreed on among the Papifts. Many
others are proved forged : Many are flatly contrary to each
other (as I have (hewed ubi fup.) and how then (hall Chriftians
know what to obey? The ancient Canons condemned thege-
fture of kneeling on the Lords day (and confequently then at the
Lords Supper J the reading of the Heathens Books, and many
fuch things which are now taken for lawful : The later Councils
that contradict the former, dofeemto moftof more qaeft^n-

able

A Key for Catbolicks. ^ i

able authority then they. And what Councils are to be re-
ceived and what re,ecled, they are not agreed among them-
felves, nor have any certain Rule to know by on which they
are agreed : Nor will their Popes or Councils yet refolve them
this great queftion. So that Chriftians are at a lofs concerning
thefeLaws, and know not which of them they are obliged by,
and which not.

Argum. 17. // the Pope or Council be the Head of 'the Church,
then muft their Laves be preached to the people by their Teacbr
ers. But the Laws of Popes and Councils need not be preached t%
the people b) their Teachers : Therefore, &c.

The reafon of the Major is, becaufe the Laws that they muft
obey in matters fpiritual in order to falvation,the Minifters muft
preach to (hem. But thefe are pretended to be fucb; There-
fore, &c,

As to the Minor, 1. It would be but an unhanfome thing in
their own hearing , for Preachers to take their Texts out of
the Canons or Decretals , and preach tbefe day afcer day to
the people : which yet they have need to do many a year , if
the obedience of them be our neceflary duty. 2. Minifters
are commanded to preach only the Gofpel, and it is faid to
be fufficientor able to make usperfed, and build us up to fal-
vation. Therefore we need not preach the Canons or Decretals.

Argum. 18. While a Viftble Head cannot be agreed on even by
thofe that would have the Church united in fuch a Head , it it
all one to them as if there were no fuch Head, and the union ftillis
unattainable by them, 'But even among the Payifis themfelves
4 Vifible Head is not , cannot be agreedon : Therefore, Sec

What good will it do to fay we muft center fome where^
and know not where , and obey fome body , and know no:
who ? The Italians and Spanifh make the Pope the Infallible
Head, and fay a General Council without him may err, and is
but the body. The trench make the Council the Head , and
fay the Pope may err •, and that the infallibility (fuch at they
plead for^ is in the Council. It is not 4 Head, imt this Head
in fpecie , that is , the form of the Church , if any fach
be ; And therefore they muft needs ( according to their
own principles^) be of divers Churches , while they place the
Soveraignty in fereral forts and perfons. Till they better

agree

a 1 1 A t\ey for Catholtcks.

agree among themfelves in their Fundamentals and EiTentials
or the Church, we have fmall encouragement to think of uniting
on any of their grounds.

Argum. 19. 7 he Soveraign Power or Htadjhip over the
Church is a thing undoubtedly revealeed in the Holy Scripture I
(Tor we cannot imagine that the Scripture fhould be filent in fo
weighty a point, without intolerable accufation of it. ) The
Soveraign Power or Head fhip of Pope or Council is not revealed
in the Holy Scripture. Therefore, &c.

They have not yet produced a Text to prove either of them.
Thofe produced by the Italians for the Popes Headlhip , arc
difdaimed by the French, as meaning no fuch thing ; and our
Writers have largely manifefted their abufing of the Text. So
have they done or thofe that are brought for the Headfliip of
Councils. Thefe texts are fpoke tofo fully by Chamier, whi-
takjr, Amefius, and abundance more, that I think it in vain to
do it here again. That of 1 Tim. 3. 15. that the Church is the
pillar and ground of Truth, doth not Ipeak a word of a General
Council, nor a word of Headfliip ; The whole Church united
in Chrift, is the P.llar and Ground,that is, the certain Receptacle
and retainer of the Truth, the Law of Chrift being written in
their hearts,

None feems more to favour their conceeit then Ephef.4. 15,16.
which Grotius fattens on. But even that is againft thero,and not
for them. For 1 It is Chrift and only Chrift that is here faid to be
the head , and all other parts contradiftinguifhed, and excluded
from Headfhip,and the Body is not faid to be-united in them.
2. And it is by aiTociation, and mutual communication of their
feveral gifts,that the parts are compacted together,andedifie the
whole ? and not by meeting in anyone, and deriving from it.
Objed. But were not the Apejiles General Officers, and fo the
Church united in General officers f Anfw. This is little to the
Q^elhon. For 1. the Apoftlcs had one among them to be the
Soveraign or Head of the reft,bnt were of equal power. 2. Nor
did a major part of their whole number make fuch a Head for
the Church to unite in, nor do we read that ever a Major vote
carryed it among them againft a Minor; for they were all guided
by the Spirit. Yet its true that they met ofter together then
a General Council can. 2. The Apoftles as extraordinarily

qualified

A Key for Catholkks. 433

qualified,and as the Secretaries of the Spirit, have no fuccefTori :
But the Apofties as ambulatory unfixed Minifters, had even
then many companions : For Barnabas, Luke , spoils , and
abundance more, did then go up and down preaching, as well
as the Apofties-, yet had not any one of them a fpecial charge
of Governing all the Churches : nor yet all of them united in a
body: For the Apofties called not the Evangdifts and other
fellow workers toconfult in Councils about the Government
of the whole •, But both they and their helpers, did feverally
what they could to teach and fettle the Churches. 3. Who be
they now that are the Apofties fuccefTors ? If all the Birtiops in
the world, the_cafe is as we left it. If any fmall number of
Primates or Pftriarcks, how fhall we know which and how ma-
ny? If they be not twelve, why fhould one Apoftle have a
fucceflfor, and not others ? But there are no twelve only that
lay claim to thefuccefiion. And if you go further , who can
limit, and fay who, and how many they be , and how far the
number maybe increafedor decreafed, and by whom? In Cy-
prians dayes he and his fellows in the Council at Carthage de-
clare that all Bifhops were equal, aud none had power over
other. And fo thought others in thofe times. Nor was there
then any number of Bifhops that claimed to be the folefuccef-
fors of the Apofties, to rule all the reft. And if they had, when
the Church increafeth,the Rulers muft increafe. But this is not
to the main point.

Argum. 20. The Scripture doth appropriate the Vniverfal
Headfbip t» Chrifl only, and deny it to all others: therefore nei-
ther Pope nor Council are the Vniverfal Hedi,

Eph. 5.23. 1 1 is the peculiar Title of Chrift to be Head of the
Church, to whom it muft be fubjed, 1 Cor. 1 1 . 3 . The Apoftle
would have us know that the Head of every roan is Chrift, and
the head of the woman is the man,and the Head of Chrift isGod.
So that there is a particular Head overfome parcell of the bo-
dy below Chrift : but to be the U niverfal Head of every man, is
the proper Title of Chrift. In 1 (for. 12. the unity of the body
and diverfity of the members is more largely exprefled then any
where elfe in Scripture ; and there when the faid unity of the
body had been fo fully mentioned, the Apoftle comes to name
the Head of that Unity, ferf. 27. which is only Chrift, [ Not*

Kkk ye

4^ ^K^yfor Catbolich

re are the body of Chrift ,and members in particular ]] The Church
is never called the body of the Pope , or of a Council , but the
body of Chfift: yea (as was even now faid) in the next words the
tApoftUs, Prophets, and Teachers are enumerated to the particw
lar members, contradiftind from the Head, fo far are all, or any
one of them from being the headthemfelves. And in Col. 2.
i o, 1 7, 1 9. it is Chrift only that is called the Head, and the body
is faid to be of Chrift, and he only is mentioned as the Center of
its Unity £ And not holding the Head, from which all the body bj
joints ', and bands having nottrifbrnent miniflred and knit together,
increafeth with theincreafe of God. ]] And Col. 1 . 18. And he u
the Head of the body, the Church. ] If any fay thi£ you cannot
hence argue Negatively that therefore no one elfe is the Head,
I anfwer, They may as well fay, when it is affirmed that {the
L^rd he is God ] you cannot thence conclude that Baal is not God.
The Apoftle plainly fpeaks this of Chrift as his peculiar honour ;
And he fpoke to men that knew well enough that natural bodies
have but one Head,unlefs they be Monfters : And he would not
fooftinfift on this Metaphor, intending fo great adifparity in
the fimilicude, and never difcover any fuch intention • So
in Ephef. 1. 22. He gave him to be Head over all things to
the £hureh , which is his Body , thefulnefs of him that fillet h
all in all. ~}

And in Ephef. 4, the Apoftle pnrpofely exhorteth us to the
observation of this unity -, and purpofely telleth us by a large
enumeration wherein it doth confift : but in all he never men-
tioneth the Pope or a Council : yea he plainly excludeth them,
Verfi^fcc. [Endeavouring to keep the unity of the Spirit in the
bond of peace :There is one body, and one fpirit ,even as you are called
in one hope of your calling,One Lord, Ont Faith,One Baptifm, One
God and Father of all, who is above all, and through all, and in
you all : But unto every one of us is given Grace, according to the
meafure of the gift of Chrift — — — He gave feme Afoftles , and
feme Prophets, and feme Evangelifts, andfome Paftors and Teach'
ers,for the perilling of the Saints, for the work of the Miniftry,
for the Edifying of the body of Chrift, till we all come in the unity

of the Faith, &c. — J fo then you fee there is but one Lord

of the Church j therefor* the Pope or Council is not Lord ( in
namejor deed. ) PsM,A.poftl(j^ Prophet^ Pfiftor^&n&Doftorst

are

A Kgy for Qatbolkks. 4 ^

arc the member contradiftirguiftied from this One Lord , and
whofediverfityispurpofely mentioned, they being the matter
or parcels that mutt have their onity in fome other, but net
the Church to be united in them. Here is then no mention
among all thefe [_ Ones ] of one earthly Head, whether Pope
or Council, not of One Apoflk that was the Head of the reft. If
fuch a thing had ever come into the Apoftles mind, he would
fure have mentioned it on fuch occafions as thefe, and not have
quite forgotten it •, yea and contradict itfo evidently.

I Qor. 6. 15, 17. Oar bodies are the members of Chri ft / not
of the PopeJ and he that is joined to the Lord is onefpirit ('not he
that is joined to the Pope. )

Gal. 3. 28 .We are all one in Chrifl Jefns ( not in an earthly
Head ) Many and many times doth the A poftle exhort them to
be of one mind, andacord, and take heed of fchifm, and maintain
peace, andhereproveth the r divifions at large : yet doth he ne-
ver mention fuch a fin as dividing from an earthly Head, nor
ever once direct them to a Pope or General Courcil as the Cen-
ter of their unity, or the necelTary means of curing divifions.
Peter bimfelf exhortcth them to be all of one mind, I Pet. 3.8.
but never to be all united in him as their head. The Apoftie
Paul is punctual in defcribing the Officers of the Church, and
the peoples duty to them.But he never defcribeth a Pope,or any
earthly Head of that Church : nor ever telleth the people of
their duty to fuch : And if fuch a fuppofed fundamental fhould
be quite forgotten by men tlfit belieived it, and taught others
that which was neceiTary to be believed , it were incredibly,
ftrange. That Paul writing to the Romans fhould never mind
them of the honour of their Sea, or their duty to their fuper-
eminent Pi elate, was his forgetfuinefs or unbelief. And furely
he wou'd never have fo fharply reproved them of Corinth for
contentions, in faying I *wo/Paul , andlof Apollo, and 1 of
Cephas, and I of Chrifl, if hehad thought they rauft have been
united ix Op W ; without once telling them of fuch a means of
union and reconciliation. He fait h [ Is Chrifl divided ?]] as much
as to fay, you rauft be all united in him : but he laich not
[ // Cephas divided ? ] but plainly makes the exalters oi Ccphae
a party that was guilty of divifion, and Chap. 3. 3,4,5. tells
them plainly that this (hewed that they mr; carnal. Andfpeak-

K k k 2 ing

4} 6 A K?y for Qatholicks .

ing of all others in bis own pcrfon and Aptllos, faith [ who
thtn is Paul,«r who is Apollo^wr Minifters by whom ye believed /]
They had not then learned to anfwer [ Why Cephas is the Head
of the Church. ] And i Cor. 4 6. He fpeiks as if it were purpofely
to a Papift [_ All thefe things, brethren, I have in a figure t ran f-
f erred to my J elf and to Apollo for jour fakes : that ye might learn
in us not to thinly ( of men ) above that which is written : that
no one of joube puffed ftp for one againfl another ] What not for
Peter} no not for Peter himfelf. And doubtlefs Paul did not
believe his fupremacy, when he (o prefuraed to reprove him to
his face, Gal. 2. So 1 Cor. 10. 16, 17. there is mention of
our bc\ng all one bread,and one body : but thats becaufe we are
all partakers of that one body of Chrift, and not becaufe we .are
united in the Pope or any other.

Moreover when the Difciples drove who (hould be greateft ,
Chrift exprefly rebukethfuch thoughts, andinftead of grant-
ing any of them thatdefire, hedenyethittothem all, Mat.
22. 25, 26. Luke 22. 26. The Kings vf the Gentiles rule over
them ^and are called gracious Lords, but with jouitfhallnot befo.~}
Bellarmine indeed can merrily hence gather that there mult be
one appointed to be the greateft, becaufe Chrift faith , He that
will be Greateft, let him be tke fervant of all. ] This is to make
good their charge againftthe Scripture 3 that it isanofeofWax
by their prefumptuonsabufeof it; as fomemen would prove
the Apoftacy of the Saints, by their own Apoftatizing , when
yet they prove it not , though they ruine themfelves. Did not
.Chrift by thefe words reprehend their feeking of a Supremacy ?
And yet doth he grant it ?
Oh but it is only Tyranny that Chrififorbiddeth them./4*fw.Th&t
which Chrift acknowledgeth in the Kings of theNations, without
reprehenfion,thatisitwhich hedenyethto his Difciples. But
it is not Tyranny but Dominion which Chrift thus acknowledg-
eth in,and alloweth to the Kings of the Nations : therefore it is
not Tyranny but Dominion which he forbiddeth to his Difciples;
That which Chrift here fpeaketh of the Kings of the Nations, is
fomewhat common to all Kings,and fo as Kings. But Tyranny
was not common to all Kings, nor to them as Kings : there-
fore it is not Tyranny that he fpeaks of. Moreover its plain that
it is a Greatnefs in Ddireand Affedacion that is the fubjeft of

Chrifts

A J^ey for Catholic h. 457

Chrifts fpeech.and not an allowed fupremacy,and that he forbids
this Supremacy in the following words, [ Let him be thefervant
of all~] q. d. Q 1 allot* in my Kingdom to the Preachers of the Go-
(pel no other Greatnefi or fuperkritj above others, but what con-
Jifteth in hi line fs, and humility, and doing good,andfo in dif claim-
ingof Ruling CJreatnefs. ] In Luke 9. there's mention of [ him
that was Itafl, &c.~\ It follows not thence that one was appoint-
ed to be the loweft. And if the will of Chrift were known to
them that one (hould be the Suprearo, and this was Peter, what
need they ftrive any further about it; or why doth he not re-
buke them for refitting their Suprcam ?

Again I fay, that I cannot fee how it can ftand with the wif-
domor goodnefs of Chrift the Law-giver of his Church, or the
perfe&ion of his Laws, or how it can be any way probable,
that he (hould be wholly filent of fo great a point as the Head-
fliip and Center of the Churches Unity ; never giving us either
the Name or Titles of fuch a Head, nor the feat of his Empire,
nor appointing him his work, nor directing him how to do it
when he hath the greateft work in the world to do ( as
thefe men fuppofe ) and fuch as furpafTeth the ttrength of
man, yea of a thoufand men ^ never giving him any advice and
dire&ion for the determining of his very many occurrent diffi-
culties; nor once giving us any of his power, nor telling us of
his prerogative, nor telling us what officers he (hall appoint un-
der him,and how ; nor once telling any man of his duty to obey
him; never telling us any thing of the fucceflion of this So-
veraign in whom it (hall refide •, nor once telling us hiftorically
of the exercife of any of his power *. I fay that not a word
of this (hould be mentioned by Chrift or his Apoftles, even when
there was fo great occafion, when Peter was among them, when
there was driving for fupremacy , when the Churches were
lamentably contending abou: the preheminence of their teach-
ers, and fome were for one, and fome for another, andfome
for Cephas hirafelf ; and when fo many herefies arofe, and haz-
zarded the Churches, as among the Corinthians, Galathianspnd
others there did ; This is a thing fo hard to be believed by one
that bclieveth the wifdom and love of Chrift, that I muftfay
for my part, it furpafleth my belief. Efpecially (as isfaid)
when alfo (0 much is (aid againft the Supremacy contend-

Kkk 3 ed

4}8 A t\eyfor Catholicks.

ed for. All tbislfpeakofany earthly Head, whether Pope or
, Council.

Objed. But ( fay the Papifts ) you can allow Princes to -be the
Heads of the Church : why then not a Pope ? Anfw. We acknow-
1 ledge Princes and Paftors over parts of the Church , but noc
over the Church Univerfal. Every Corporation may call the
Major or Bayliff a fubordinate Head of that Corporation, but
not of the Kingdom.

Objed. There may be a Prorex , a Viceking ' and why nit
then 4 Vicarious Head of the Catholic^ Church ? Anfw. I . Be-
caufe a Kingdom is not h big as all the world , or all that is and
.maybe Chriftian. 2.BecaufeaKing having Dominion, bath
power of doing all that by others that he cannot do himfelf:
But a Paftor being a Minifter, hath no fuch power given him,
; but muft do his work himfelf. 3. Becaufe the work of theMiniftry
requires far more labour and attendance. So that it is an utter
Imopffibility that any man (hould be able to do the work of a
fupream Ruler of all the Chriftian world, yea or the hundreth
part of it, as it muft be done. 4. And laftly, becaufe Cbrift hath
made no fuch Prores, or Vice-head : and none can have it with-
out his commiflion.

ObjeA. But the £ivil power hath been exercifed by an £mpe-
rour over more then all the Chrifli an world : And why then may
not the Ecclefiaflical? Anfw. I. Its notorioufly falfe that ever
Emperour had fo extenfive a Dominion. 2. The Gofpel muft
be preached over all the world ; and therefore we muft confider
the poflible future extent of the Church, and not only the pre- J
fent exiftent ftate. 3. There arc many millions ofCbriftians
mixt in the Dominions of Infidel Princes among other Religi-
ons, which makes the Government of them the more difficult. |
4. 1 (hewed before from the nature of the work many other diffi-
culties, which make a difference.

Objedr. Monarchy it the be/i Government ^ therefore the
Church muft have it. Anfw. The Monarchy of God is beft :
but among men it is according to the ftate of the Rulers and fub
je&. One way is better in forac cafes, and another in others.
2. For one man to be Monarch of all the Chriftian world, is
not beft, when by taking a thoufand times more upon him the
he can do. fcewillmineioftgadofruliogwell. 3. You may a

wel

"~*~ jJ^eyforLatbolicKs. 439

well fay An UntorfeTcivil Monarch over all the world is beft ;
therefore fo it muft be : but when will yon prove that ? Bnt if
I miftake not in ray conjeaure, it ii the thing that the Jefuitei
have lately got into their heads, that the Pope mult have the
UniverfalSoveraigmy Ecclefiaftical and Civil ; that fo anllni-
verfal peace may be in the world. - .

Obi. There was but One High Prieft before Chnfi. Anfto. i .No
more there was but one Temple-, Will you therefore have no
more? Nor but one civil Monareh in that Church : Would you
have no more ? I partly believe it. 2. It was eafie for one to
Rule fo fmall a Nation as fttdta in comparifon of all the world.
3. Prove you the Inftitution of your Supremacy, as we can
prove the Inftitution of Aarons Priefthood, and the taking of it
down again.and we will yield all. 4. That Priefthood was a Type
of Chrift the Eternal Prieft, and is ended in him ,as the Epiftle to
the Hebrews fhews at large.

Object. There is a Monarchy among Angels and Devih*
Ak[w. i.Itsahardftv.fc when you muft go to another world
for your pittern: But for your Argument fetcht from Hell,
I will leave it with you : but for that from Heaven, I fay,theres
no proof of it. And if there were, till you can prove that
our work and fitnefs for it is the fame as Angels , and that
the Lord hath appointed the fame form here, you have faid

nothing.

But becaufe this Queftion is largely handled by abundance

of our Learned Writers,! (hall fay no more to it here, but con-
clude, that by this which is already faid in brief, it is manifeft ,
that 7 beCathclick. Church of Chrift is not one Vi fib U Political-
Body, as joined to anj One Vniverfal Vifible Head or Soveraign,
befides Chrift. '

If any being driven from this hold, (hall fay, that yet there
are feveral Patriarcks that Govern the feveral Provinces of the
Cbriftian world , though there be no head but Chrift. I anfwer,
1. Iftherebeno earthly Head and Center of unity, then I have
thg main caufe. Thcfc Patriarcks may and do at this day, un-
reconcilably difagree among themfelves. This therefore will
rot fervefor a unity. 2. When ( as is aforefaid ) you have
well proved the Inftitution of thefe Patriarcks, and how many .
they be,and who , and the power of Princes to casta new ones,

(and

44^ JKsyforCatkolicks.

( and not to forbear it.and to pnlidowiTXTTu ^

you have anfwered the foreeojno aZuZ oU on "0«nd w hen
as extend to Patriarchal PoSo 8 .«"T ,a f, n,,n V of th ™
(hip, then wen,allr,ke .Kl'r in7r. U V U , nV " fa,H "''-
the mean time, I fuperfede ,, h avlnn T, T fidcration - 1«
neceffary to take off men from "£n ' bU * bia >l*tok
pro«eh,ng of Church., upon .fiTer o„ TJc ° ^Yu^ !*
tore annuity of the atLJka^ch ^r" ^ Na "

under One Eahhlyvifible Head ! ""' 0ne >"

Chap. I v.
Owning the true Grounds on which the ChurrU,. * , : j
Peace mufibe [ought, and the^ansthat^tK^d
to attain fo much a, is here to be e X feaJ. ^

Orf. T» VTifthi, hmtthwaj of th Church, Vnit,
tut of the way ™f""*pttojuJpetl that vte are

i nc h o U pc,^e." hal,te " y0aWhat -*4£& Seine*

'' T" E ^ ft Gene / al Ground is this [P lacl m dH,li„ e r,
j « frejtnea. J The wifdom that is from above, is firft

A tQyfor Qatholicks. 44 ,

Pure, then Peaceable, Gemle,eafie to beintrcated,e>c.7*«.3 . A
man may be faved chat cannot attain Peace with men: and there-
fore we are commanded to feck it as an uncertain good, Rom.
12. 1 8. If itbepoflible, as much as inyoulyeth, livepeacably
wich all men : But no man can be faved without Holinefs,
Heb. 12. 14. Follow Peace with ail men, and Holinefs, without
which no man (hall fee God. There is a kind of Unity among
Devils. For if Satan were divided againft Satan, how could
bis Kingdom (land ? Mat. 12. There is a Peace in a (late of

mifcryandfin, which hindereth mens recovery. For when the
flrong man armed keeps his hoafe, the things that he poflefleth
are in Peace. It is a ftate ofgreateft danger on earth to

be United inevil,and to have Peace in a way of fin. And there-
fore it is no wonder if there be more lovers of Peace then of Ho-
linefs , and more that will cry out of our Divifions thenofouc
ungodlinefs, and more thu cry out offo many Religions, then
of irreligioufnefsand ungodlinefs. For nature may make a man
in love with Unity and P^ace , but not with Holinefs • for
with that it is at Enmity. Hence it is that we hear fo many
Worldlings, Swearers, Drunkards, Whoremongers cry up uni-
ty, and cry down fo many minds and wayes : And hence it is
that fo many, fuch wicked livers do turn Papifts on fuppofition
that there is more unity with them. And fo the Popifh party
among us arc the fink into which the filth and excrements of our
Churches are emptyed.

2. The fecond General Ground. From hence it followeth
that the firft clofure of the members of the Church muft be up-
on principles of Faith and Holinefs : and therefore only between
the Profeflbrs of Faith and Holinefs. And therefore we ought
not to be folicitous of obtaining a Unity with open ungodly
men ■ For what Communion hath light with darknefs ? or
what concord hath Chrift with Belial? If men will not agree
with us in the great Principles ofGodlinefs, nor joinwi'husin
avoiding prying fins, and living anHoly life ; it is they that are
tbe Separatifts, and withdraw from our communion. If they
will not come to us in Piety, we muft not come to them in
Impiety. And to attempt a union with them in Government
and Ceremonies,when we cannot bring them to a Union wi h us
in fceming Godlinefs , is as vain as to attempt an Aflfochtion

Lll with

4 4* Jfyyfor Catholkks.

with tbc dead, and to make a marriage with a (Unking Corps.
It is therefore but a carnal ftir that Papifts, and fome Recon-
cilers make to have a Union fo Genera! , as (hall take in the moft
impious rabble that ought to be excommunicated, and Ihould
conjoin the living and the dead. And therefore in fome cafes
we are all called to feparate , by him that callethusin othec
cafes to unity : And he tels us that he came not to fend peace ,
( with fuch ) but divifion.

3. The third General Ground. Unity and Peace are fuch excel-
lent things, and fo much depend upon Love and Holinefs, and
fuppofe alfo fo much Illumination, that the perfection of them
is referved for Heaven: and as it is but a fmall meafurc of Illumi-
nation,and Love and Holinefs that is here attainable,in compari-
fon of that which we (hall have in heaven ; fo it is but a fmall
meafure of Peace and Concord : And therefore though our de-
foes and endeavours (hould go as high as we can, yet our expe-
ctations on earth muft not fly too high. This hath been my
own error. I have not furficiently confidered , that perfect
Peace, as well as perfect Holinefs is the prerogative of Heaven*
and that true Peace will be imperfect while the Light and
Vertue which is fuppofed to it is imperfect. And it is a blind
abfurd conceit of them that wonder we have not perfect
Unity, when yet they murmur at Piety, and think a little may
ferve the turn,and any (in is tolerable thats directly againftGod^
but not difunion.

So much for the General Grounds : The Particular Grounds
are thefe following.

I . Ground

IT is the Prerogative of the Lord Jefus to be the
only Head and Soveraign of the Church. And
his will revealed is our Law, and in him only mud we center :
and not in any Vicarious Univerfal Head: And from him mud
all receive their power : and all mud worfhip God according
to his praefcript. £^.4. 3,4, $,-<$• I.2Z, 22. Mat. 28*
i8jio. Col. 1. 18, AtlsAr- 12. & 3.22. &j. 37. Mat.i.ij,
I C w ' $- 5> 22. 1 Cor. 1. 12. Gal. 2. 9, 10.

2. Gr. The Holy Scripture* with the Law of Nature, are the
only Laws of Chrift ; unlefsas he may poffibly by extraordi-
nary

A t\ey for Qatbolicks. w

nary Revelation, oblige forae perfon to a particular duty, not
contrary to that word, but left undetermined,: which yet is fo
rare a thing that men muft not raftily prefuraeof fuch a matter,
lTim.i.l.Gal.i. 7,$ ,9.1/4.$. 20.1 Cor. 4. 6. 2 Tim. 3. 1 I.Deut.
12. 32. Mat. 15. 9, 11.

3. It is the prerogative of Chrift himfelf to be the fupream,
abfolute and final Judge of the fence of his own Laws, and of the
caufes that are to be tried thereby.

And therefore ic is treafonable folly to attribute any of this to
man: and to cry out for an Abfolute Judge of Controverfies
here on earth: when one faith, This is the fence of Scripture,and
another faith that is the fence : faith the Papift, £ But who
(hall be Judge ? ] To which I anfwer, How far man is Judge ,
I fhall tell you in the next: but the Abfolute Judge,and the final
Judge is only Chrift. He that made the Law is the proper Judge
of the fence of his own Laws : Do you not know that Chrift will
come tojudgemenr, and that all fecrets muft then be opened by
him, and he muft decide what man cannot ? Man is to Judge but
in tantum ; ad hoc - y fecundttm qmci j limitedly ^ fo far as he
mul execute j but Chrift only Judgeth entirely, finally and
abfolutely, 2^.4.3,4,5. iT/w.5.24. Jam. 4. 11,12.
1 Tet. 1. 17. & 2. 23. lCtr.2. 15.^^23.3.1^.13.9,10,
11,12. Mark 7.9, 13.

4. All Councils whether Generator Provincial, or Claffica),
which confift of the Biftiops or Paftors of feveral Churches
met together, are appointed and to be ufed diredfcly, but gratia,
Vnitatii^&Communionii Chriftiana, and not directly gratia re
giminis for the Governing of Paftors , in order to Unity and
Communion,and not as a Regimental , as to the Paftors. This
Propofition which is of exceeding confequence,was voluntarily
afferted to me, without my own asking his opinion , by that
Learnedjudicious man Arch-Bifhop VJher ; a man well known
to be acquainted with the Judgement and practice ofrheArti-
cnts, if any other whoever. His words were thefe, [_ Councils
are not for Government, but for Unity- not as being in order
of Government over thefeveralBiftiops; but that by confu-
tation they may know their duty more clearly, and by agree-
ment maintain Unity ; and to this end they were anciently ce-
lebrated] Himfelf a Primate,rccom mended co others thefe mo-

LU2 derate

444 ^ Key for Qatholkh.

derate Principle?. And this midtile way of Reverend VJher is
the true healing Mean, between them that would have properly
Governing Councils, and them that would have none, or think
them needlefs, or but indifferent things.

But yet (as is before mentioned in the tenth Propofition)con-
fequentially we arc obliged to perfocra the Agreements or thefc
Councils, if they be agreeable to the General Rules of the Scri-
ptures, or if our performance be not forbidden by the Word of
God-, Becaufeweare under the General obligation to do all
things in as much unity, concord and peace as we can, Gal. 2,
per totHtn. I C or - 3.5, 22 - 2 Cor. I 3.1 1.& 1 Cor.l.iO. & 4.6.
Mat.zo. 25. Phil. $.16. &4.2. Mat.2Z.$,9 t io. 1 Pct.$.$.

And I grant that Paftors are related to the Univerfal Church,
as well as to a particular, and are to have a common care of the
whole, though they have a fpecial charge only of their parti-
cular flocks. Therefore many Paftors in a Synod are Paftors as
well as disjunct, and therefore their ads are authoritative Go-
verning Acts as to the flock. But 1. to the Paftors themfelves,
they are not properly Governors, no more in Synods then our.
2. And as to the flocks, they are notinadire&fuperiour order
above their particular Pallors ; but only from their concord
are accidentally more to be regarded and obeyed then a (Ingle
Paftor, asaColIedgeof Phyfitians is more to be regarded then
a fingle Phyfitian , not as being of higher authority , but of
greater credit, in cafes where men muft be trufted.

5. A Council confiding ofBifhops or Paftors that by diftance
are not uncapable of ordinary local Communion , whether it
be a General Council fas they are commonly called, which are
not fuch properly,) or National, or Provincial, 1. As they arc
Chriftians fingly , have a Judgement of Difcerning , what is
found Doctrine, and whom to judge Catholicks and fit for their
Communion : And 2. As they are fingle Paftors, they have the
fadgeme nt of Dlrettion, what Do&rine to recommend as found
to their people (limited to the SuperiourDire&ion of God by
his Word J and whom they muft hold or not hold Communion
with; And this is an Authoritative Direction , which may be
accompanyed with a Commanding, as an Herald or Purfevant
may command in the Princes name.' 3. And as they are many
Paftors in Council atfembled, they have a Jtfdgemtnt of Ccncora,

A t\ey for Catholkh. ^

or Power to enter foiemnly into Confultarions for mutual in-
formation, and then into Agreements, for the right perform-
ance of their duty, in recommending that which is found Do-
ctrine to their people, and receiving the true members of the
Catholick Church, and rejecting fuch as are to be rejected.

So that the moft General Councils of true Paftors ceteris pa*
ribus,&re to be moft reverenced by the Princes and people, and
in cifes where they are fure it is lawful to follow their Agree-
ments, though they be not fatisfied of the neccfllty of it a n*-
tttra ret, they ought to follow them on the account of unity 5
and alfo in cafes mecrly doubtful to them in point of Doctrine,
to be ballanced by their judgements rather then by the Judge-
ment of fingle Paftors, and more then by any other humane
judgement ceteris paribus : which exception I add , becaufe a
imaller Aflfembly , yea a fingle Paftor or private man, fpeaking
according to the Word of God, is to be believed and regarded
more then the greatcft Aflembly contradicting the Word : yet
we are not eafily to think, without evident proof, thitoneman
(hould be rather in the right then fo many; feeing it is eafier
for one to err then fo many, and thepromifes are more to the
publick, then any fingle perfons, fo far as they can be known to
others : And yet an Affembly of an hundred , or twenty , or
ten apparent humble, holy, Judicious men, is likelier to be in
the right, and more to be regarded , then an Aflkmbly of a
tboufand ignorant unlearned wicked Bifhops. One clear eye
may fee further then ten thoufand purblind ones, Ati.6.%.isitt.
5.34. i Thef.2.14.. 1 Cor.ii.i6, & 14.33. & 10.32.

6. As the propereft amter for fuch General ATemblies to
Confult and Agree upon, is General things ^ as, Wha: Doctrine
is found.and whatunfound in General; what perfons in General
fit for the Churches Communion,and what unfit, &c. fo fmaller
Ademblies that are capable of ordinary perfonal Communion,
and know the perfons and circumfrances of the cafes, are fitted
to confult and agree whtther fuch or fuch particular perfons are
fit for their own Communion; yea and for their Churches
Communion in difficult cafes ; And alfo may confult and agree
what Doctrines and practifes to recommend to their own peo-
ple, as moft agreeable to the Word of God : And thus far thefe
two forts of Synods may be faid to have a power of Judging ;

LII3 wS&

44 5 A K e ?f or Catbolicks.

viz.ad W,in order to fuch agreements and pradice^fl.6.5,6.
itow. 15. 26,27. 2 /Tor 8.19.

7. The Poftors of particular Worfhipping Churches, are the
Authorized Guides, Rulers or Teachers of thofe Churches, and
each Member thereof; and muft firft difcern in their own minds,
and next (if they be many over a Church ) Agree among
themfelves, and then teach the people, what is to be believed
and pracTifed, and with whom in General, and in Particular to
hold Communion, and whom to avoid, and may charge the peo-
ple in Chrifts name to obey their juft dire&ions^ and when they
have done, muft themfelves execute their own part herein fas
by avoiding the Rejected, and not delivering them the Symbols
or Sacrament of Communion, &c.) And though they muft
confult with neighbor Churches for carrying on the work of
God in unity, and to the beft advantage of the Common caufe,
yet are they not under the proper Government of them, or any
Aflfemblies (Ecclefiaftical,) though obliged in all juft things to
Agree with them. So that Canons as Canons, I mean the Con-
clusions of fuch Afiemblies, are but properly Agreements, and
not Laws, though by confequence they may be faid to oblige,
or rather we by "another Law obliged to accord and pra-
dife them, fl^/13. 17. I The/. 5. 12, 13. 1 Cor. 4. 1, 2.
^#.20.28.

8. The work of Councils how large fo ever, is not to make
new Scriptures to be the Rule of our Faith and Life, nor to make
new Articles or Doctrines of Faith, nor to frame God a new
Worftiip in whole or in part ; But by Confultations and Agree-
ments to ftrengthen each other , and Direft the people in the
faith of Chrift, and the maintaining and propagating the Do-
ctrine of the Holy Scriptures , and doing thofe duties in the
Worftiip of God, and in Righteoufnefs and Mercy to men.which
the Scriptures do impofe, and in agreeing upon thofe Modes
and Circumftances of Worfhip which God hath made ne-
ceflary in genere, andlefttooccafional humane determination
in (pecie : Nor may they under this pretence, either tontradtel
the juft determination of the Magiftrate concerning fuch Cir-
cumftance9, or impofe any enfnaring, needlefs Ceremonies upon
the Church ; but only order the ferviccof God according to
the General Directions of the Scripture, and the Light of Na-
ture,

A K^yfor Catholkks:

447

ture, which by the confideration of the cafe may help to difcern
the fitteft order. It is therefore a ftrange afTertion of foroe, that
Governours have nothing to do if they may not appoint new
Ordinances or Symbolical Ceremonies on the Church, and make
new Laws , feeing God hath done the reft already. As if it
were nothing to fee to the execution of Gods Laws? Or as
if this were not the fitteft work for fuch kind of Rulers , whofe
Rule is only by Minifterial Guidance ? Or as if the de:ermination
of NecefTary Circumftances requifite ex nathrarei, were not
enough for them to do, befide what is written ? There being no
more necefTary to the reducing of the Laws of God into pra-
ctice : Me thinks meer fervants and EmbafTadors fhould not be
very forward in makingLaws, if they underftand their office,
fam.4> 1 2. Heb.%. 1 0,16.(747.3.15. Dem. 12.12. £z,ek.- 2.7. &
5.10,11. 1 C<?r.3.5.&4.1,2. 2C01M.24. iCor. 6.12.

9. Thofe necefTary Circumftances in Religious Worfhlp
which are of humane determination, and left undetermined by
God, are unfit matter for General Councils or remote AfTem-
blies to make (landing General Laws of: For 1. the Nature of
the things are fuch as are mutable, and unfit to be fixt, but rauft
be frequently varied as occafions require. 2. The occurr-
ing circumftances will be the fitteft guide to determine them.
3. They may be meet in oneCountrey or Church, which arc
unmeet in another. 4. Upon fuch reafons God himfelf hath left
them undetermined: Therefore he lefc them not to any fixed Ge-
neral determination. $. The Paftors that are in the place are the
fitteft Judges of thofe occafions that muft determine them. 6. And
it is the office, and in the Commiftion of thofe Paftors to be the
Guides of their own a&ions and Congregations. 7. And Coun-
cils are not their Lords.So that all this laid together, may tell us
that it is rather the work of particular Paftors or Bifliops,and of
neereft Aflbciations in thofe cafes where Concord is requifite
then of Provincial, or National, or General Councils to deter-
mine of fuch Circumftances. For example: The command of
preaching, reading, adminiftring the Sacraments, finging Pfalms,
&e. do imply that I muft have fome thue and place to do them
in: I muft ufe fome gefturc,vefture, necefTary utcnfils , but it
tells not what in particular : I muft read fome particular Chap-
ter, Pfalm, &c . or fo much of it : Now common prudence will

tell

448 A I\ey for Catkolicks-

tell me what to do in thefe cafes my felf, or elfe I am not fit to
be aPaftor, orentrufted with (0 great a work as Gods publick
Worfhip , or the care of fouls. Shall a Conncil now make
Laws that all the Minifters in the World, or in this Nation, (hall
precch only onfuchaday, and only at fuch an hour, and in
this or that part of the Church, and only on foch Texts fuch
days, appointing them a Text for every day • or that they (hall
ufe only fuch words in praying and preaching as is written for
them ; or (hall pray or preach juft fo long ; or (hall fing only
fuch a Pfalm, in fuch a tune, ufingonly fuch doaths , and fuch
geftures, with an hundred the like? This is to make themfelves
Matters of the Church, and ufe their power to the deftru&ion
of Miniftry, Worfhip and Church, and not to the Edification
of it. The prefent ftate of the flock, by fin ; or affliction, or the
like, may make fuch a Text fifteft for roe to preach on, and fuch
a Chapter to be read, or fuch a Pfalm to be fung , when by the
Impofitions of proud ufurpers I am commanded to ufe the con-
trary, viz,. Subjedsof Joy, in a time of Humiliation, or of Hu-
miliation in the time of Joy, &c. Many the like inconvenieocies
might eafily be manifell. Thefe unneceiTary Impofitions are
the Engines of Divifion, ,4ft. 15.28. Rom. 14. throughout. Rom.
15.1,7. Phil. 3. 15,16.^^.23.4. & 11.28. 1 Cor. 6. 12.

2 Cor. 1. 24.

10. Where fome Impofitions by Magiftrates or Agreements

by Minifters in fuch Circumftances are thought lawful or fit,yet
muft not the Churches Unity or Peace be laid upon them: So
that if through the weaknefs of Chrittians they could not per-
ceive the lawfulnefs of thero.but did think they (hould fin againft
God if they ufed them, it is a cruel dividing courfe for Magi-
frrates hereby fore penalties, or PaOors Excommunications to
feek to drive them upon that which they think is the way to hell,
or the wrath of God, when in the Judgement of the Impofer
it is a thing indifferent : The peace of the Church and of Confci-
ence is more worth then a Ceremony, and better kept by gentle
recommending fuch things (if fit.) and a tender rebuke or check
to the weak, then by forcing all to that which they neither can
nor need to ufe. But fome fay, if all may ufe what way they
wiil/vhat order fhall we have ? I anfwer • therefore nuke no un-
neceiTiry Laws ; caft not a foot- bail of contention before them :

Thefe

A Key for Catholicks. 449

Thefe prefumptuous Impositions are the fire brands of the
Church. For example : we had here a Law that MiniRcrs
fliould read only fuch a peece of a Chapter called an Epiflie and
Gofpel fuch a day ( which yet I would not difobey : ) here now
arofe contention about it : The fame Miniftcrs werelefcat li-
berty what Text to preach on : and this liberty made no breach
in the Church. Minillers were commanded to wear a Surpl!ce,and
this railed contention : But what kind of har,or cap, or fhooes,or
hofe to wear, they were left at liberty , and this made no con-
tention , nor occafioned any undecency. The Lords Supper
was to be taken on'y kneeling : and this raifed contention : But
they were left at liberty whether to kneel, or ftand, or fie at
Sermon, or reading, or fingingPfalms, and this bred no unde.
cency nor divifion. They were enjoyned to bow at the name of
Jefus in the reading of the Gofpel only ; And thi9 raifed divifion.
But they were lefc at liberty to bow or not to the Name of God,
Chrift, Lord, &c. and to the Name Jefus in Sermon, ortheEpi-
ftle, or the fame Gofpel read in the whole ( haprer : and this
bred no divifion, nordifcontent : Lay the Churches peace up-
on no new humane Impofitions , if you would have it hold.
Perufe Rom. 14. and the other Text laft cited , 1 Cor. 6. 1 2.

11. The Churches Pesce or Unity muft not belaid on any
bare words of mmsdevifinq. U'j no: a work for Councils or
Prelates to form the Chnftian doctrine in new methods and
terras, and then to force others to fubferibe or ule ;hofe very
terms; If the fame men that refufe this, be willing to fub-
feribe to the whole Scripture, or to a Confellion in Scripture
terms, you may force h m to no more.

Objett&ui Hereticks will fubferibe to Scripture. Anfa. i.They
muft wreftit then, or wreft their Confciences: x\ndby eichcr.
or both thefe ftiifts, they may alfo fubferibe to any of your
Confeffions. 2. If hi* Herefie be latent in his mind, you know
it not, nor can call him an Heretick,nor doth it hurt the Church :
If it he publifhed or preached to others, let civil Governors
queftion him for corporal punifhment, and let the Affociate
Paitors queftion him to his Reformation or R- jeftion. You
will have a better ground to reject him for delivering falfe-
hood in his own words, then for not fubfcnbing to Truth in
wor .'*, when be fubferibed the fame Truth in Gods Wo-d?.
Mmm There

4 5 o ^ /£<?)> /or Catbolich-

There is no Unity to be expcded , if you will fo far depart
from the Scripture ft; fficicncy, as to make any more for fenfe
orphrafe, of abfolute neceflity to our peace. By phrafe or
terms, I mean either the fame numerically (as in the Original J
or equipollent (as in tranflationf. ) And I fay not that it's
neceffary to the unity of the Church , chat everj ward in
Scripture (Original or TranfiationsJ be fubfcnbed to ; (for
fo'me may doubt of the corruption of a word or Book) But
that no more is neceffary. If all Scripture be not of that degree
of Neceflity, much lefs humane additions, Ifa 8.20. iTim*
3.17. 2Tirt).i.ii. 1 Cor.9 5. 1 Tim.6.20. At~l.20.12.

1 2. The Churches Unitv & Peace muft not be laid upon all Di-
vine Truths : as not on leffer darker points,which neither the be-
ing nor well-being of Chriftianity is concerned info much as to
reft upon them , 'Phil. 3. 15, 16. Rom. 14. 15, 17, 20.Heb*
5.11,12,13,14. 1 Cor.-j.19.GAl. 5.6. & 6.15. Col. 3. 11.

13. We ought to love and efteem as Chriftians and mem-
bers of the Catholick Church all thofe that profefs to believe the
Effentials of Chriftianity, and to be fanftified by the Spirit of
God, and lead a holy upright life •, To they make a credible pro-
feffion, not evidently contradi&ed by words or deeds : though
thefe perfons may differ from us in many lower points of Do-
drine, Worfhip or Government, l Cor.i.z.Eph. 6.24. Gal. 6.
i5 f i6.Phil-3.i6.Rom.l$.i,2. & 14.1,2. 1 CV.8.9.

14. We ought fo to manage the Worfhip of God in our par-
ticular folemn Affemblies, that no fober peaceable Chriftian may
be repulfed or forced from our local Communion, through diffe-
rences in thingsof indifferent nature, Htb$>. 5. Mat. 15. 9. Rem*
14 13. & 14 1. 2 0.11.3.^7.4.23,24.

15. If any Churches differ from us in Ceremonies or fraaller
thing*, or if any particular Chriftians differ, fo that they can-
not in conscience hold local Communion with us in the fame Af-
femblies for Worfhip (£. G. if we fit at the Lords Supper, and
they dare not take it without kneeling : if we fing a verfion of
the Pfalms which they fcrup'e to joyn in • If we permit none
co joyn that will not conform in difputable things J in fuch cafes,
though it be flrft our duty to do our beft to remove ail offences,
yet if that cannot be done, we may and ought in feveral Affem-
blies to take each^oiher for Brethren and of the fame Catholick

Church,

A £\ey for Catbolicks. ^ T

Church,fo be it we all hold the fame eflentials of Faith and God-
linefs , and walk accordingly ^and efpecially if we alfo hold thofe
weighty fuperftru&ures, that the welfare of the Church is moft
concerned in.

Though here were few or no inflances of thii cafe in the day9
of the Apoftles, when divifions were not fo great as now, yet the
general rules in the fore- cited Texts do prove it.

\6. Ecclefiaftical Minifterial Government (by whomfoever
excrcifed) muft not degenerate into a fecular coercive Govern-
ment ^ nor may we ufe carnal weapons, nor meddle by force with
mens bodies or eltates ^ nor yet can we oblige the Magiftrate to
doit, meetly to execute our cenfures , or without fufficienc
Evidence to prove it his duty ; nor can we oblige the people
againft the Word of God , clave errante : fo that neither Bifliop,
nor Council hath any fuch power as is properly decisively Judi-
cial obliging to execution, be the fentence right or wrong : But
our people muft know that though we be their Guides or Ru-
lers, yet are we butMinifters.and that they have a higher pow^c
to regard, and muft not obey us again, \ the Lord, but in and for
him. The Power ofPaftors therefore is not like Magiftrates, or
absolute Judges (as is faid before but like a Phyfuian in his Ho-
fpiral, orinaninfe&ed City among his Patients, and like a Rea-
der of any Science to voluntary Scholars, in his School ; and as an
EmbAflfidor to them to whom he is fent. So that our Govern-
ing being but by the W>>rd,and on the Confcience, is of the fame
nature with our Directing, i Pet. 5.3. Luke 22.25,26. 3 f 9 h.
9.10. 1 Cor. 4. i } 2.

17. Magiftrates are Governors of the Church even ss a
Church, and ofChriftians as Chriftians, though not AbfoluteJyJ
nor in the fame refpeds,by the fame means ,& to the fameneerelt
Ends.as Paftors. MagiH rates muft force us to our duty, and pu-
ni(h us if we be wicked or negligent, evenas Patters, nnd caft us
out of our Benefices, and deny us encouragements , if we be in-
efficient : fo that #d hoc the Magiftrate is the only Judge what is
found doctrine, and what herefie, what MiniHers are fufficient or
infufficient, culpable or not-, I fay. adhoc, fofaras to Judge
who (hall have publick Liberty and Countenance, and who (hall
be puniftied, retrained and difcountenn need : Thusfarthe Ma-
ftrate is Judge in Religion • fbefides that Judgement of Choice

Mmm2 which

which every private man hathj And therefore the Princes of the
Chriftian world fliould hold fomecorrefpondencies like General
Councils, among themfelves by their agents for carrying on the
work ofChrift,and much of the unity and profperky of Chrifti-
anslyethon their hands,i/4. 49.23. Pfal.z. 12.&W.1 3. 1,2,3,4.
lKing.2.27^5. &2 King, 1 8.4. & 2X^.23.8,20. 2 Chron.
14.3,5. fojb.i.%. 1 Tim.2.2.

18. Yet are the Paftors of the Church in their places Rulers or
Guides of Princes and Magiftrates ; that is , we Guide them by
Doctrine and Church difcipline, at they Rule us by force. The
Paftors are the Judges of Herefie and Vice, ad hoc thus far, fo as
to judge who (hall be Denounced by themfelves unmeet for the
Churches Communion - y and Judges of found Do&rine fo far as
to refolve what is by themfelves to be taught to the people : and
Judges of that Magistrate fo far, as to determine whether he be a
fit fubjed for their Adminiftrations and Communion. For every
man is to judge when he is to ad and execute ('in thefe cafes ^)
and therefore when the Qaeftion is, Who is to be tolerated or
forcibly reftrained, the Magiftrate is the only Judge,and the Mi-
nifter but a teacher : But the Queftionis, whomfhould I admit
or not admit to my Communion, and whom fhouldl perfwade
and require the Church to avoid or to receive ? Here the Paftors
are the Judges ; And when the Qaeftion is, Whether the Paftor
go according to Gods Word or not, here the people have fudi-
ciumDifcretio»u,&nd cannot be forced j though they ought to
obey where they fee not fufficient reafon to the contrary, Mat,
28.18,19. H^.13. 17. 1 Tbef.$. 12. iCVr.4.i.Z«iti2.42,44.
1 S*m.22.i8.Dan.9.8 t io. 7^.20.23. 2 C&™».36. 14,1 5,16.

19. The honor and power of the Paftors is for their work .♦
And fo great is that work, that as to flefhly accommodations, it
layeth us under abundance more trouble, then the power and ho-
nor affordeth us relief from. All true Paftors therefore fhould be
fo far from driving for Power ,& Greatnefs,and Rule,and extent
of their Diocefs as matters of ad vantage , that they fhould ftill
look on their Power but as Power to threfti, or plough,or fow^or
reap; a Power to give alms to all the poor in the Town, to vmt
all the Pick, to cure madmen that will abHferae, &c. fuch a
Power to labor and fuffer in doing good. And thus he that will
be.thc Greateft, but think ofnootucr kind of greatnefs, but a

A E^ey for Catholic ks. 453

power to become the fervantof ail : If men had thefe true ap-
prehenfionsof the Epr'copal office, they would be no more for-
ward in contending for power and large Diocefles , then now
they are in contending who (hall Inftru A moft of the ignorant,
or go to the poor ungodly families to further their reformation ;
or intre9t,befeech,exriort moit of the obftinate from man to man;
or who ftiould relieve the rnoft of the poor of all the Countrey
about. And if this be it they contend for, they may Rule without
a Commifiion from the Prince: Who will hinder them,that hath
any fear ofGod? 1 CV.4.9,10,1 1,12,13,16. ytf#. 20. 18. to
the end. 2 Cor. 1.24.^^^.10.44. 1 Thef.2 9. Luk.10.2.

20. No man is called by God to more work then he can pof-
fibly do, nor fhoulddefire and undertake more. And therefore
if Prelates, and Councils, and Popes would but confeionably be-
think them of the work,what it is,and how to be done,& of what
weight, and how ftrid will be the account , and then confidec
how they can do it, our differences would quickly be at end : For
though godly men would put off no fervice they can do , yec
when they lookt on the undertaking of thefe Impoffibles, they
would tremble to think on it. All confcionable men are fenfible
of their weaknefs, and the weight of the work, and fay who is
fuffkient for thefe things •, And I dare fay the ftrongeft of them
all would feel the weight of the burden of one Parifti , and be
readyer to beg and feek about for help, then to contend for a
a larger Diocefs, unlefs as the meer neceffity of the Church for
wsnt of laborers might call them to labor in other parts. Duty
fuppofeth Authority , and Authority fuppofeth ability and op-
portunity ; even natural ability and menial qualifications, PfaL
I $1.1,2. 2 Cor. 2.16.

BY this much you may fee what Unity may be expeded in
the Church on earth. 1 .A unity of internal Faith and Love B ,
and Spirit among all real Chriftiam. 2. A Unity of Profeftion, all
profeffing the fame Belief,that is of the word of God inGeneral;
ani of the Creed and Effentials of Religion in particular j and as
many more of the particular truths as they can reach,

3 . A Unity of Profeflbrs in local communion in the fame Af-
femblies in Gods publick Wor(hip, in the Word, Prayer,Praifes, .
Sacraments, &c Where they cohabice,or have opportunity for
fiich communicr. M m m 3 4, Among..

454 A K^ey for Qatholtck.

4. Among thole that are out of our reach, or being neerus,
yet differing in fame (mailer things, where a difference is tolera-
ble, we may yet in word, writing and deed own each other as
Brethren, and combine for the promoting of the common good,
and the commonly received truths and duties. So that we have
in thefe four, the unity of the fpiritin the bond of Peace : One
Body : ( the Catholick Church comprehending all properly cal-
led Chriftians ) One Spirit < The fandifying Spirit of Chrift : )
One Hope of our calling (One Promife or Gofpel, and One
Heaven and End: ) One Lord ( even Chrift the only Head of
the Church.? One Faith ( Both objective, in Scripture, and
the Creed .- and fubjedive, fpecifkal, which is our Reception
of Scripture dodrine, and of Chrift with his benefits : J One
Baptifm (entnngall one and the fame Covenant with Chrift,
to be his, and take him for our Lord and Saviour , renouncing
the world, the flefti and devil, and fignifying this by external
wafhing in the ntme of that Father, Son,and Holy Ghoft. ) One
God and Father ( Our Creator, Preferver, our End and Happi-

t\th) £/>^4-3,4, 5-

And is all this Nothing to you that feemed fo much to Paul}
that unlefs you have alfo an Earthly ,Univerfal Head,and an Uni-
ty in Ceremonies ( wherein all mult be of your mind, and con-
form to you as if you were Gods ) you will revile at our divisi-
ons, and run to Rome for further Unity.

HAvinglaid down thofe Grounds or Principles on which
the Unity and Peace of the Church muft be built, there
appears not any great need of adding any more for the
reducing thefe to pradice ; if thefe were but received , the
way of pradice would be obvious. But briefly 1 (hall lay
down thefe few Propofitions,implyed in thofe expreft before.

1. Let every man profefshis belief of the Holy Scriptures
in General ; and in particular of all that Scripture hath expreft
to be of Necefiity to Salvation : bv denouncing death to them
that have it not ; And let them alfo Profefs to confent that
God be their God, and Chrift their Saviour , and the Holy
Ghoft their Sandifier, and that they renounce the flefb, the
world and Devil, refolvingto live a holy life. And let this be
by a credible way of Prolefling. And all that do thu?, let us

efteerrj,

A Kg) for Qatholkks.

45J

eftecm,love,and ufethem as Chriftians, till they fome way plain-
ly difown thisProfefiion.

2. Lee every fuch BaptizedProfefTor,owning alfo the Miniftry
Church and Worfhip Ordinance?, plainly required in Scripture*
be a member of fome particular Church, where he may worfhip
God in the Communion cf Saints.

3 . Let thofe that make not the forefaid Chriflian Profe/fion
be excluded the number of Chriftians,and thofe that own not
the Fundamentals of communion, (the Churcb,Miriiit.ry,Word
Prayer, Praife, Sacrament of Communion ) be taken as unmeet
for actual communion with us, though yet we cenfure them not
to be no Chriftians.

4. Let thofethat are obftinate and impenitent in any Errors
contrary to the faid Profeflion and Ordinances, or in adual
grofs fin, or discovering an ungodly heart, be rejected by the
Church, after due admonition and patience.

5 LetallthePaftors Aflfjciate, and hold conftant correfpon-
dency according to their neernefs and opportunity, for helping
and ftrengthening each other, and unanimous carrying on ths
workofChrift.

6. Let thefe AfTociations have Handing Prcfidents, where the
peace of the Church.requireth it.

7 Let no particular Pallors fee up any thing in Gois pub-
lick Worfhip which is not NeceflVy , and may tend to make
divilions by driving tender Confcences from his communion.

S Let AfTociations forbear making Laws to others, and im-
pDfingas Governours, and let them make Agreements for cer-
tain Duty, and not Laws that pretend ro make new duties- and
let them Agree on nothing unnecefftry.

9. Let them ftudy Holinefsas much as Peace, an! keep clean
themfelves ar.d their focieties as far as they can, and look ac la-
bour and furTering,ar,d not at any other tonourand p wcr,buc
what is for duty ; and let them look abroad and help the
dark parts within their reach, and lay out themfelves freely and
indullrioufly for God, and have the chief regard tothemoft
publick good.

10. Let him that is juftly caftoutof one Church, be receive! '
by none into communion till he be reconciled ; r and if they fu-
fped that he is un juftly caftour, let him not be received till

the

*-a A Key for Catholicks.

the Church that caft him out be heard, and the injury or his Re-
pentance manifeft.

1 1. Let thofe that cannot hold local communion, becaufe of
fome (mailer pra&ical difference ( as geftures,words, &c. ) and
yet agree in the forefaid Profcflion , and Fundamentals of
Communion • yet own each other profeflfedly as Brethren , and
maintain Love and communion in ocher refpe&s.

1 2. Let all differing Chriftians confult and agree how to hold
their differences, fo as may leaft prejudice the common truths
which all receive, and as may leaft hinder the falvation of the
ungodly, or offend the weak.

13. Let none judge or defame each other till they arc heard,
and fee they have fufficient caufe by certain proof : And then
admonilh them, and bring the caufe to the Affociation , before
they proceed further.

14. Let the correfpondency of Paftors extend as far as there
is Capacicy, Opportunity,and need. We cannot correfpond with
the Antipodes, nor much with the Ethiopians, nor fuch remote
parts •* there is feldom opportunity , and feldora neccflity of
actual correfpondence with forreigrrNations:But yet when pub-
lick occafions require ir, (the publickeft cafes being the weighti-
er J we (hould by Delegates or Meffengers from feveral Aflbcia-
tion.% perform our duties in all fuch correfpondencies, whether
in Councils or other wife.

1 5 . If any members of our Churches travail into other parts ,
they (hould take Certificates or Communicatory Letters, that
they may be admitted to the communion of the Churches where
they travail or abide.

16. The chief confultations for General Peace and effectual
promoting the healing of the Churches, and the propagation of
the Gofpel into the unbelieving parts of the world, fhould be
done by Cbriftian Princes by their Agents: and though Mini-
Hen are fit to be ( partly ) their A gents in fuch confultations,
yet not meerly as Paftors, but as fit men employed by their
Princes. He that lives to fee but this much reduced to pradife,
will fee a better unity and peace in the Church, then ever was or
will be attained by an earthly Head and Judge of the Uoiverfal
Church, whether Pope or Council, or then the Agreement of
•the five Patriarks, and the later Primates and Metropolitans
will procure. Let us be content with one Head, and one Heart;
^ .and

A !\ey for Catbolicks . 457

and center there •* but chough the fingers and toes be more, we
can well bear it. Take up with the Holy Scriptures as the fuf-
Hcient Rule i Let the Profcflion of that be the mark of a be-
liever: and all fucb believers betaken to be, as they are, the
Catholick Church •, and no faction Schifmatically and prefurop -
tuoufly confine it to themfelves; Let this Intellectual Unity of
faith, befeconded witha cordial Unity of Holy Love, to Chrift
and his Members : ( that fo our Unity may begin at the Head
and Heart, and not perverfly at the fingers and toef offmaller
matters, or at the hair and rails of Ceremonies and indifferent
Modes • ) Let this be roanifefted in Profcflionsof Love,and pub-
lick ownings of the Catholick Brotherhood, and of Chriftians
as Chriftians • and by publick declaiming all felfifhncfs , and
partiality , and private Interetis, and all reproachful! words and
writings , and by a&ual communion as far as we can. Let the
Worfhip of God be performed in fucb holy fimplicity that none
maybedriven from the facred Affembliesj and let the peo-
ple be fuffcred to go the fame way to heaven as Peter and P*ul
did go themfelves,and l«d their bearers in •, Let us not be am-
bitious of Church Unirftr Communion with thofe that ought
to be caft out of the Church, and whom we are in Scripture
commanded to avoid •, but let the three attributes of [] ^olp
Cattjolulr, and £pottoltcal ] be Hill affixed to the G&urcD 5
and be practically confidered ; and thofe confederations ifTued
in [ SDrjc Communion of flints ] And then we (hill have
fo much Unity and Peace.as may honour tbe Cbriftian Religion,
and ftrcngthen di in the way to our VerfeB Peace, which is not
tobeexpefledinthis dark, difeafed,iropcrfec% world. This is
the way, and none but this.

But is there any hope that while men are as they are, fuch
healing Truths fhuld be received and obeyed ? Yes: by here
and there a man; who (hall have the Peace of their peaceable Af-
fe&ions and Endeavours • but not by the moft either of the peo-
ple or thePaftorsjlet the evidence of the truth be never fo clear.
Who can exped any great fuccefsof fucb Propofals, that know*
the world ?(till the time ccmc when Light (hall go forth with an
abfr-Jute refolution to prevail. ) God is one ^ and all that Deny
tbemfehetind center in him.mult needs be One:Buty*//is as va-
rious and numerous as Perfons are. And this/? //is the tteart of

N n n the

45 8 A Kgy for QatholicKs .

theNatural man,and the fonter of all the unfan&ified. And every
felf is a grain of Stud, tbats hardly made coherent with ano-
ther. The Darkefl n\\n<lj*feffc«nceited:&nd the pooreft child or
beggar iifelf-affetted ; and high and low, Princes and people have
fclf-interefts y whxh draw them feveral waves. And in the fan&ifi-
cdthis/W/is mortified but in part, and is the firft living, and
ftrongeft, and laft dying fin,ia all ^ and giveth ftrength to all the
reft. What hope then of Unity, while every man hath a numeri-
cally different CWr^Principle, & End,and fofew forfake it,and
devote themfelves to God the common Center, and End of the
Saints? and thofe few fo Imperfectly; permitting felf to live and
do fo much within them. And though the Papifts have devifed a
way to make this fand into a rope i or cement innumerable/f/z/* j
together , by finding out fuch a Carnal Head and Center where
every man may find his own Carnal Inter eft involved in the In-
terefl of that Head and his body; and fo m^y have a carnal unity
of a multitude of carnal ones to glory in ; Yet Chrift is another
kind oiHead andC*»fw,condemning and deftroying carnal felf,
and commanding all his followers upon pain of damnation to de-
ny it, though to nature it be the dearewhing in the world. No
wonder therefore if the number of his Aanerents be few, and the
unity of thofe that center in him,be lefs confpicuous and glorious
in the world.With ftrong Df/ww therefore,but Low Expeditions
I propound thefe terms of Unity to the Churches knowing how
many thoufand of iheDar^indfelfifb will not only negled them
and reject them,but rife up againft them(if they come into their
hands) with no fmall fclf-conceitcd confidence and fcorn.
But t heChurch it the Lords,who bath purchafed it by his blood;
his Intereft in it is more then mine;& it is infinitely dearer to him
then to me;& his wifdom is fitted to difpofe of the fuccefs of our
endeaTours,&to determine of the feafon and meafures of its cure:
He is the Phyfitian,and hath undertaken the work, and in the fle-
et ft way and time will perfect it, and be the fi niftier as well as the
Author of our faith. The eye of the chief She pheard is even now
■pon all his fcattered flock.and of thofe that arc given him to be
faved, be will lofe none- he is neither inefficient for them, nor
carelefsofthemjbut will gather into one the Elect that are d if.
perfedj and prefentthem all pure,unblamable, and fpotlefs to bis
Father at the laft; and as much as they feera now Co us,to be un-

curably

A fyy for Catkolkks. 45 n

curably divided, we (hall then fee them perfectly healed and uni-
ted,and made up One Glorified Body of our Head. For that blef-
fed Marriage day of the Lamb,and the Glory of the Ntft feruf*.
km, we therefore Pray, and Hope, and Wair,in our paflagc
through this finful and diftra&ed world.

'HPHere are three common fayings in which I am much de-

-*- lighted that conduce to the Illuftration of what I have faid.

1 . Servanda in Necejfariij Vnitas ; In non-neceffariis libertas :
in utrij^j char it as. Vulg.

2. Contra Rationem nemo fobritu; Contra Scripturam nemo
Chrijliamu $ Contra Sccleftam nemo pAcificus. Auguft.

Scripture is the reft of Chriitianity, and mud (hew us found in
the faith ; though the Church may (hew us Peacable.

dtera *\ —. Homo Scculii^. -.Citiioliens ar> — .S«ndu« '

y ^ J V 5pecuJjtiMis J ^Chwiutivnf

.VttinRm ^>Qj«rit^rhilofophii v^Inrenit./TheoIogit ^P«fsid«t*^Rcligio
• Fclicitttem •■' C.N'atur» .) Caiftorki J C-ChjriWi.

Therefore to feek for Unity, Verity or Felicity, by the lofs or
deduction of Sanctity, Religion, Charity ; is really to renounce,
oppofe and lofc them.

Satisfaction to certain CALVMN1ATORS.

I Am informed from London, and feveral parts of the Land , that fome
of my Books having lately been fold at exceflive rates by the Bookfcl-
lers, it is fomewhat commonly reported that it is caufed by my exceflive
gain, which fay they,is at leaft three or four hundred pounds a year. I thank
the Lord that doth not only employ me in his fervice, but alfo vouchfafe mc
the honor and benefit of being evil-fpoken of for doing him the beft fervice
that'I can, MJf.?.Ti,n. I Pef.4.i3,i4,l?,l6. Blefled Augujline waspuc
to vindicate himfejf by an oath, from the infamy of a covetous defign,
which was raifed by one godly woman, upon a diforderly a&ion of other
men, and to that end he wrote his nf.Epiftle. I find no call to ufe his
oath ^ but yet 1 judge it my duty to imitate him in patience,and in rercumg
the flanderers from their fin, that they abufe not their fouls by uncharitable
furmifes, nor their tongues by falfc reports. To which end I give them this
true information : The two firft Books I printed, 1 left to the Bookfcllers
Will ■> for all the reft, I agreed with them for the fifteenth Book, to give to
Tome few of my friends 3 hearing that fomc others agreed for the tenth, Some-
time

4^o

time my fifteenth Book coming not to an hundred,and fometime but to few
more,when of Practical Books 1 needed fometime 8oo.to give away.Becaufc
1 was fcarce rich enough to buy fo many,I agreed with the Bookfeller,(my
Neighbour,) to allow 1 8- d. a Ream (which is not a penny a quire,) out of
his own gain towards the buying of Bibles, and fome of the practical Books
which he printed, for the poor : Covenanting with him, that he ihould fell
my Controverfal Writings as cheap , and my Practical Writings fomewhat
cheaper then books are ordinarily fold To this hour I never received for my
felf one p;nny of mony from them for any of my Writings, to thebeft of my
remembrance: but if it fell out that my part came to more than I gave my
friends, 1 exchanged them for other Books : My accounts and memory tell
mc not of •" .li that ever was returned for me on thefe accounts, which was
on literary occafions : fo that my many hundreds a year is come to never a
p^nny in all, but as abovefaid, in fome exchange of Books. And the price I
Let on my Beoks which I exchanged for theirs at the dearelT rates, is as fol-
loweth, [Treat, of Converfion, r.s. Treat, of Crucifying the World, i.s.
Difput. of Juftificat. i.s. 4-d. The Call to the Unconverted, 8.d. Difput.
of laving Faith, f .d. Of the Grotian Religion, 6.d. Directions for found
Conveifion, i.s. 8.d. Difput.of Right to Sacran\erKs,Sdit. fecund, i.s. 4-d.]
Thefe arc all my bargains and my gains. And I chofe the honefteft Bnok-
felleis that I could meet with,according to my fmall meafure of wit and ac-
quaintance •, who told me, they ftill made good their Promifes. And now
cenforious Slanderer, tell me, what thou wouldft have had me to have done
more ? If 1 had got Food and Rayment out of my own hard labors , had it
been unlawful or dilhonourablc, when Bookfellers get fo many hundred
pounds by one Book, that never ftudied nor fpent their time and coft for it ,,
as Ih.vedone ? And yet doft thou reproach me that receive not a groat?
But becaufc I will not oblige my felf to the fame courfe for the future, and
that thou mayft kno.v at what rates 1 ferve thee , let me tell thee, that in
thefe labors early and late my body is wafred,my precious time laid out, and
fomewhat of my Eftate, and fomewhat of the labor of my friends. I can-
not have twenty quire of my writing well tranferibed , under fifty pounds.
And who (hall pay for thisj or maintain mc in thy fervice ? I have troubled
a Neighbour-M'.nifter i n rhe tedious work of tranferibing my Characters
( for fome books,) for which, neither he nor 1 had ever one penny. Thefe
perfonal matters are unfavory to me, and I take it for a great injury that
thou putteft upon me a neceflity of mentioning them. But I have yielded
this once to thy unrighteous importunity , that thou mayeft hereafter learn
what to believe and utter, and make more confciencc of thy cenfures and
ret orts. And that thou mayft have the utmoft relief that 1 can procure thee
for the time to come, 1 (ball agree with my Bookfellers, to fell all that I
publim at three farthings a lheet.and to print the price of every book at the
bottom of the Tide page.

FarmeUj.
Oftober \ t,

Richard Baxter.

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