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COLLECTION OF PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
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LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
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THE
Safe Relisiok
OR THREE
>isputatio:
For the Reformed
ATHOLIKE R.ELJGlOfk
AGAINST \j
POPERY, j
oving that Popery is againft the Holy Scri-
tures 5 the Unity of the Catholike
Church 5 the confent of the Antient
Dodfcors, the plaineft Reafon, and
common judgment of fenfeit £el£
By > Tiichardnaxter*
Contra Kationem ? nemo fobrms :
Contra Serif turas 7 nemo Chriflianu* :
/ Contra Eeclefiam, nemo Pacific^,
Senferit. Auguit.de Trinit.L4.G6. fine.
London Printed, by Abraham Miller , for ThmasVndeYhill ar
the Anchor and Bible in Pauls Church-yard, and Francii
Tytonzx. the three Daggers m Fleet-ftreec, 1657.
— 1 _ ^ . ~ *
/
:|
TO THE
Proteftant Reader.
Hen the motion was firfi made for
the Publishing of thefe Papers, it
feemed to me to be as the Carting
of water into the Sj|U fo great ts
the Number of the uearned Wri-
tings of Proteftant Divines againft the Papijls
(which will never be well anfwered ) that the
moft elaborate addition may feem fuperfluous - 7
much more thefe hafly Difputations prepared but
for an exercife which is the Recreation of a few
Countrey-Minifters at a monthly meeting , when
they eafe themselves of their ordinary work.
But upon further consideration , I f aw it was ,
The Calling of water upon a threatning fire,
which the Sea it [elf doth but refrain. Its more
A 1 En-
To the Proteftant Reader.
Engines than a few that are openly or fecretly at
tvork atjhis time, to captivate thefe Nations
again to the Romane Pope. When fo many
hundreds , if not thousands are night and day
contriving our fedudion , under the name of
Reconciling us to the Churchy if no body coun-
terwork them, what may they not do. It's
not enough that- we have had Defenders > and
that their Books are yet in the World, old
Writings are laid by \ though much fronger
than any new ones : But new ones are fooner ta-
ken up and read. The Papifi shave of late been
very plcntiftill > and yet very [paring in their
Writings. Plentiful, of fuch as run among the
ftmple iriyidicious people infecret , fo that the
-Countries fwarm with them \ But fparing of
]uch as may provoke any Learned man to a Con-
futation : That fo, they may in time difufe m
from thofe Studies > andfo di fable the Mini fry
therein, and catch tis when we are fecure through
a feeming peace , and fall up on m when we have
loft our fircngth. And I am much afraid that
the generality of cur people (perhaps of the befj
are already fo much difufed from thefe fludies ,
*/ts to be much unacquainted with the Nature of
Popery , and much more to fee k for a preserva-
tive againfl it , and a through confutation of
them. So that if Papifts were once but as fully
out among us in their own likenefs , as they
are
To the Protefhnt Reader.
are under the names of Quakers and other Secis,
what work would you fee in many places ? I doubt
many would follow their perntcim wayes , and
fall like Sheep of a common rot-, or people in a
raging peftilence , especially if they had hut the
countenance of the times : Not through their
firength , hut becanfe our people are naked , , and
unmeet for a defence.
The work that now they are upon, is, i. By
Divifions, and Reviling the Miniflers , to loof-
en the people from their Guides ; that they may
be as a Majlerlefs Dog that will follow any body
that will whijlle him.
2. To takedown the Miniflers maintenance
and encouragements, that they may be dijabled
fo vigor ou fly to re ft ft them.
3. To hinder their union, that they may a-
bate their firength , and find them work^againfl
each other.
4. To procure a Liberty of [educing all they
can under the name of Liberty of Confidence ,
that fo they may have as fair a game for it as we:
And ignorance and the common corruption of na-
ture (efpecially fo heightened by a cuftome in
fin) doth befriend the Devils cauje much more
than Gods y or el fie how comes it to pafs that the
Godly are jo few , and Error > idolatry and
impiety doth fo abound in all the earth !
A 4 5. To
To the Proteftant Reader.
5. To break the common people into as many
Seffs and parties as they can y that they may not
onely employ them againft one- another > but
aljo may hence fetch matter of reproach , or
gainfl our profefsion in the eyes of the
World.
6. To plead under the name of Seekers again ft
the certainty of all Religion 5 that men may be
brought to think that they mujl be either of the
Popifi profefsion or of none.
And indeed when all Secis have done their
worjl it is but two-, that we are in any (Treat dan-
ger of (And of thofe I think we are in more
danger , then the moH are aware of ) And that
is*> 1. Papifts .- who plead not as other par-
ties y onely by the tongue y but by exciting
Princes and States againfl us •> and disputing
with the Fagot or Hatchet in their hands: And if
we have not Arguments that will confute a Na-
vy, an Army > or a Powder-plot y ~we can do no
good again ft them.
2. Prophanenefs \ animated by Apoftate In-
fidels : This H the Religion that men are born
in. A}?d mm that Naturally are fo endeared to
their luflsy that they would not have the Scri-
pture to be true , will eafily hearken to him
that tells them it is filfe.
Tea fo much doth Popcn befriend men in
n vie torn cciirfe a that (o?ne are apt to )oyn
thefc
1
To the Proteftant Reader.
thefe together , thinking at the heart that
Chriftianity is but a fable : but yet for fear
it jhould prove true , they will be Papifis y
that they may have that eafie remedy for a
referve.
if Cod will preserve us but from thefe two
dangers j Popery ^ and Prophanenefs animated
by infidelitie, it will goe well with Eng-
land.
The moft of my former Writings having
been bent againfi the later ; I thought it not
amifs to let go this one againfi the former.
That jo I may entice the common profeffors
to a little more [erious Study of thefe feints ,
and fttrnifh them with fome familiar Argu-
ments that are fuited to their capacities , that
every deceiver may not fnd them unarmed.
And here I thought it befi to defend our own
profefsion and overthrow theirs in the main >
and not to fiand long upon particular contro-
verfies > except that one of the Refolution and
Foundation of our Faith , which is the great
difference. Jet that private unfiudyed men
may underhand wherein the particular differ-
ences lie *> I have given them a Catalogue of
them in other mens words in the end > as re-
folving not to do it in my own.
In fJyort , I have here made it plain that
Popery is againfi Scripture , Re of on , Serf? ,
and
To the Proteftant Reader.
and againjl the Unity and judgement of the
Church.
i. Hither Scripture is True or nov true r.
if not , Popery u not true , which pleadeth its
warrant from it ( And fome vf them Argue ,
as if they purposed to dijprove the Scripture,
and to imitate Samfon > in pulling down the
houfe on their own heads and ours, in revenge
for the difhonor they have j'ujfered by theScri-
ture.) if it be true ( as nothing more true)
then Popery is not true , which palpably con-
tradicteth it , as in the joints of Latin fer-
vice , and denying the Cup in the Lords
Supper , audmany other is mo ft evident.
2 . Either the Catholike Church is one , or
not : if not , then Popery is deceitful , which
maketh this its principal pretence , for the us-
urping the limver\al Headjlnp. if it be One
then Popery is deceitful , which is renounced
by the far greater part of the Catholike Church,
and again renounceth them •> and jeparateth
from them, becaufe they will not be fub)eci to
the Pope , who never yet in his greatefl height
had the actual Government of half the Chri~
(lian world.
3. Either the judgement of the Antient
Doctors is (ound or not : if not, then the
Church of Rome is unbound > that is (worn to
expound the Scripture onely according to thtir
concent-
To the Proteftant Reader,
concent : if it be jound, then the Church of
Rome is un found > that arrogate a Uiniver-
fal Government and Infallibility > and build
upon k foundation , that was never allowed by
the Antient Doff or s (as in the third Difput. I
have fully proved) and which mofl Chrifltans in
the world do fill re)e£i.
4. Either Reafon it felf is to be renounced
or not : if it be , then none can be Papifls
but mad men. Jf not > then Popery mufl be
renounced y which foundeth our very faith up-
on impofsibilities > and teacheth men of necef-
fity to believe in the Pope as the Vicar of
Chrifl y before they believe in Chrifl > with,
many the like which are afterwards laid 0-
pen.
f. Either our five Senfes , and the J>udve-
ment made upon them , is certain and InfaU
lible or not. if not , then the Church of
Rome y both Pope and Council are Fallible y
and not at all to be trufled. For when all
their Tradition is by hearing or reading ,
they are uncertain whether ever they heard or
read any fuch thing $ and we mufl all be un-
certain whether they Jpeak or write it : And
then we mufl not onely fubfcribe to Franfc.
Sanchez 5 Quod nihil fcitur, but alfo (a
ay
that Nihil certo creditur. But if fenfe i?t
certain and Infallible > then the Church of
Rome y
To the Proteitant Reader,
Rom,e even Pope and Council are not onely Fal-
lible ■> but certainly falfe deceivers and deceived*
For the Pope and his Council tell the Church
that it is not Bread and Wine which they
take-, eat and drink in the Eucharifi. But the
fenfes of all found men , do tell them that it
is. I fee that its Bread and Wine , I fmell
it y I feel*>, / tafte i%\ and fo?newhat /hear
to further my ajjnrance .* And yet if Popery
be not falfe , its no fich matter. One would
think the dulleft Reader > might be quickely
hire refolvedy whether Popery be true or falfe.
Look on the confecratcd Bread and Wine, touch
tt , jmell it y tafle it , and if thou canfi but
be fure that tt ts indeed Bread and Wine ,
thou maijl be as fure that Popery is a delufi-
on. And if thou canfi but be fure, that it is
not Bread and Wine > yet thou maifi be fure
that the Pope or his Council, nor any of his
Doff or s are not to be believed. For if other
mens jenfes be deceitful r theirs and thine are
fc too.
But theje things are urged in the following
Difputations.
Its worth the observing how much they
are at odds among t hem fe Ives , about the Re-
fohtion of their Faith , and how y neer fo?ne
of them come to m of late > as in The.
White' s Sonus Buccina; , and Do^or H.
Holden
To the Proteftant Reader.
Holden d^Refol. fidei, and in Crefly and
V^ne and others may be feen : And the tr fil-
ly followers in England think verily , that
theirs is the common Doctrine of that Church.
And how folicitous Creffy and others are. to
take that Infallibility out of our way ax a
ftumbling fione , which the Italians aud moft
of them y make the Foundation and chief cor-
ner- ft one. What a task were it to Reconcile
but Bellarmine W Holden < Knot and Cref-
fy (' both in Englifh. ) White had fo 'much
wit in his Defence of Rufhworths Dialogues,
whn he wrote in Englilh , to carry on the
matter as fmoothly > as if they had been all of
a mind. But when he writes in Latin, How
many wayes of Refolution of Faith y that are
unfound can he fnd among the Pafijls as dif-
ferent from his own ? Vid. de fide & Theo-
log. Trad:, i. Seft. 28. 25?.
Reader , Adhere to God, and the Righte-
oufnefs of Chriit 5 and the Teachings of the
Holy Ghoft 3 by the Holy Scriptures , and a
faithful Miniftry, in the Communion of the
Saints , and as a member of the Catholike
Church 5 which arifing at Jerufalem 5 is dif-
perfed over the world . containing all that are
Chriftians •, renounce not right Reafon, or
thy fenfes ; and live according to the light
which
1 o cue j/roteitani rvcducr.
which is X'ouchfafed thee » and then thou (halt
be Cafe from Popery and all other pernicious
damning errors;
Marc. 10.16^.
4 i<, 2>,
To
*To the Literate ^Romanifis that
mil read this Hoo\%
Men and Brethren^
Writing that fo much concerneth
yourcaufe 5 I think. 5 fhould ten-
der you fome account of its publi-
cation 5 efpecially when I know
that not onely the.divulging 5 but
the holding of the Do&rine contained therein ,
is fo hainous a matter in your eyes, that if I
were in your power 5 the fufpicion of it might
bring me to the Rack and the Strappado y and
the confeffion of it would expofe me to the
flames, I have many times confidered D that
you could never fure endure to torment men
in your Inquifition, and confume them to
afties, and fo induftrioufly to embroyle the
Nations of the earth in blood and miferies,
to work them to your minds 3 and fet up your
own way 3 if you did not think it right 5 and
think them exceeding bad whom you thus de-
ftroy.
To the Liter Ate Romamjts*
(troy. I find that my own heart would ferve
me to ufe Toads and Serpents, and deftroying
Vermine, half as bad as you do Proteftants ,
that is, to put them to death, though not to
torment them fo long : but for gentler and
more harmelefs creatures , I oould not do it
without a great relu&ancy of my nature. I
muft needs therefore by your works bear you
record that you have a zeal for God-, but fo had
iome before you that guided it not by know-
ledge,, Rom* 10. 2. And I fuppofe your way is
undoubtedly right in your own eyes,or elfe you
durft never profecute it with fuch violence:And
yet one that was once as zealous in his way, and
ihut up the Saints in prifon , and received au-
thority from the high Priefts to put them to
death, and compelled them to blafpheam, did
afterward call all this but madnefs^ Affs 26. 9,
10, 11. Butmethinks I find my felf obliged,
when I fee men differ from me with fuch
height of confidence , to give them fome Rea-
fon of my differing thoughts : And yet it is no
great matter of fuccefs that I can expeft from
this account. To make any addition or alte-
ration in your belief, I have no great reafon to
expe<5t 5 while you read my words with this
prejudice , that they are damnable herefie;
and depend upon him whom you fuppofe in-
fallible , for the fafhioning of your Faith* And
if
v o we literate Komtimjts.
if I (hould fay that I expett fatisfadion from
youy with any great hope, I itiould but diilem-
ble. For I have not been negligent in reading
fuch writings of your own as might acquaint
me both with your Faith, and your Theologi-
cal Opinions 5 and can lcarce reafonably expedt
that any of you lhould fay more to fatisfie mej
then thefe contain. For any of you to recite
the Canons or Decretals ot your Church or
popes, in a writing to me is in vain : For I
have them at hand already , or can have them
at a trice. And if you lay any thing to me by
way of Aniwer, which is not mthofe Canons
or Decretals , or folemnly pronounced alrea-
dy by your Church to be de fide , you can give
me little aflurance bf its verity \ but your own
writing muft incur all thole reproaches , which
Knot beftows on the Dc&nne of- C hilling-
worth 5 and we hear from you io frequently,^ or
the defect of Infallibility. But-yet, let what
will come of it , I ihall leave fome flender Te-
ftimony to pottenty , that I diflented not from
fomany confident men , without giving them
fome or the Reafons of myciilent.
. I was born and bred here anion? the Pro-
feffors of the Reformed Catholik Chriftian
Religion. When I was young, I judged of
your Profeifion as I was taught , and the pre-
judice which I received againil it. did grow up
with me, as yours doth againil us. Yet re*
r a 3 ceiving
fiftMing.much good to my foul by ParfonsJkxk
ok Refolution corr§fted(when I was but fix teen
years of Age) it run much in my mind 5 that
Jkre there were fome among you that had the
Fear of God. - When I was capable of . it, by
Age and Studies yr J made fome diligent fearch
into your Writers, that J might know the
true ftate of the controverfies betwixt us. But
ftilll confefs I read them with prejudice and
partiality % till at laft I attained (as far as I can
Hfid^rftand by my own heart) fuch a love to
the : truth, and an impartiality in my Studies
and judgement of thefe things , that I read
your Writers , withas free a mind (I mean ,
$$ willing to find what truth was thereto be
found ) as I do the Writings of Protefhnts
themfelves. When I had diico v ered undoub-
tedly .that in fome coftrinal points 3 the diffe-
rences were made by moil on both fides,
much greater then they were , and much grea-
ter then the moft Learned on both fides that
had any moderation , did conceive them to be,
I was the more confirmed in my refolutions to
be impartial in my Studies ,.. and fo have
proceeded (if I be a competent judge of my
own mind) to this day. And after all, lam
leftinthedifl'atisfadion which I here manifefL
And by what {heps my averfenefs to your way
hath been brought on fince I began to fearch in-,
to it impartially, I (hall here further declare.
Rrft,
To the Literate Romanijls.
Fir ft, I have been moft offended with thofe
doctrines and practices 5 that did inoft notori-
ouily run againft the ftreamof the Holy Scri-
pture - 7 for here the cafe was fo plain that with-
out any lingular acutenefs it might be difcern-
ed : as in your Latin Service of God with
thofe that underitanditnot, your adminiftring
the Bread in the Lords Supper without the
cup • that Image- worfhip which your Writers
do maintain 5 forbidding Prtefts marriages 5
with many fuch like. And yet fufpe&ing my
own under {landing 5 I read what your Writers
fay alfo for thefe : But when I faw how palpa-
bly they ihrccd the text,, it increafed my dif-
like : And then knowing that you contradi&ed
the Scriptures in thefe 5 and finding withal that
you build your faith upon your Churches Infal-
libility , I was exceedingly turned againft your
profeffion , when I (aw your foundation fo
clearly overthrown. But yetthis was not all :
There was fcarce any thing that more offended
me 5 then the tendency of your Doctrines .>
to deftroy the Knowledge of the people y and
lead them en in ignorance , and pleafe and de-
ceive them by a company of ceremonies , in-
ftead of a Reafonable fervice of God : and the
manner of your worilup I could never digeft.
Other things did grate very hard upon thofe
.truths which I was confirmed in , but theft
went againft the very bent of my heart > and
[a 23 croffed
To the Literate Romanijls.
» -croffed the very ends of my Religion and' my
Life. Your keeping the Scriptures from the
Laity 5 as for as you do t, and maintaining it fo
commonly to be the Original of Kerefles to
tranflate them into a known tongue -, and ma-
king it fo deadly a crime to have a Bible which
they can read $ with your Latin Service aiore-
faid, and the formalities and.fceni.cal worfhip
inwhichyoutrainup the ignorant vulgar with
many other things in your do#rine :nd pra<fiice 3
are iuch as leave mCbut little room for delibe-
ration 5 whither I fl'iould own them or not,, he-
caufe they are fo .plainely agamft the very
end of the Chriftian Religion. Had theie
things come under my confederation in a carnal
itate, when the flefh was my enc^and not God
I know not how I fhould have entertained
them. But your own Dcdtors confent that
God muft be my end , zvA chiefly Loved 3 de-
fired 5 and fought ; And will you teach a man
■thiSj and whoodwinke him when you have
<doiie < Will you bid him love God I and keep
• him from the Knowledge of him? Will ycu bid
- him.defire andfeek him\ 5 and when you have
.done Jock him up in the dark ! Or will you bid
' him ferve and obey him 5 and yet forbid him to
• fearch after the knowledge of his laws and will? •
If you \vould bring me to be of theft opinions,
' your reafonings would be to as much purpofe
as if you fhould pcrfwade me to put out my
eyes
To the Literate Romanics'
eyes and put them in your pockets 5 for fear of
miffing my way in my race, when my life is at
the (take : Or as if you fhould perfwade me :.q
be ignorant of Plowing and Sowing, and Mer-
chandize, and yet to feek after provifion and
riches in the world. I am 3s eafily reconciled
as another to thofe that Hep out of the path
that I am in , if they go towards the fame end:-
But if you would teach me u> turn my back up-
on Heaven, as the onely way to attain it, this
will not eafily down with me : I know that
God is light, and with him is no darknefs 3 and
that Chri(l is the light of the world,. and his fpir.it
is the illuminater of the£aints,cmd the word is a
light to our feet, mdgiveth wifdome to the fimple: >
And yet would you have us refufe this Light ,
and choofe the Darknefs i I know that Satan is
thefrircc of darknefs, & a ftate of death is a ilate
of darinefs , tending to outer darknefs : and
that it is the laving way of God to tranflate
men out of darkenefs into his marvellous Highi i
And yet would you perfwade me that this is
the way of Life i What a difference is thers
between this dodlrint of yours , and the very;
fcope of Scriptures , and antient Writers ,
and the fenfe of a gracious foul ? Solomon
would have men to Hide the commandment with
them , and incline their ear towifdom > and ap-
ply their hearts to understanding, and cry after
knowledge, and lift up their voiecfor under ft and-
[a 3] ing,
To the Literate Romanifis.
ingj and fee k for it as filver-> and fe arch after it
as for hid treasure, prov. 2.2,3,4. And is
your Do&rine like this^ I fay bids, To the Law
and the Tefiimonj. If. 8. 20. And the Bereans
are commended for fearching the Scriptures
daily to fee whether the things were fo that
were taught them even by Apoftles : And
will you forbid this , and burn men for to pro-
mote their falvation i Did not Paul write his
Epiftles to the Laity as well as to the Clergy <
You muft ftrip me of the grace of God, and
reduce my mind to a itate of darknefs *, before
I can ever entertain thefe principles of dark-
nefs : For light and darlmiefs will not have com-
munion. If by Arguments you would per-
fwade me , fo plainly againft the life of na-
ture , as that I am bound to blind or kill my
felf in order to my good , there's fomewhat
within me that would confute them befides
reafon ; And why fhould not the Life of
Grace alfo be a principle of felf-prefervation <
As for your Reafon , that men muft let alone
the Scripture and hearken to their Teachers
for fear of hereltes, it will never take with me
till I can believe you to be lefs fufpefted guides
then Chrift and his Apoftles, and till I can be-
lieve that a Scholar may not learn of his Book
& his Teacher both without any contradiftion.
And then for your devotions , it is not all
the Arguments in the world 5 that would ever
re-
To the Literate RomdMjts.
reconcile me to them, while I have that „La\v
in any prevailing meaiure written in my heart,
that teacheth me to worfliip God in Spirit an^l
in truth- What man of Spiritual experience
can choofe butdiftafte your way of worship 5
that doth but read over one ofyour offices ? and
Lady's pfalcers, and fee the atte&ed repetition
of words 5 and the ludicrous kind of devoti?-
ons 3 which you teach the people , more like
to charms then ferious prayers to God ! efpeci-
ally if he alfo obferve the huge number of cere-
monies which the very body of your worfliip is
compofed of. As there is iomewhat in nature,
that hindereth a man 5 from delighting to eat
chaffe j or feeding upon meer air •, fo is there
fomewhat in the new nature of a Chriftian ,
that is againft this trifling and jefting with God.
* Another thing that * The abominable wick-
hath ericreafed my diftafte ¥™\ or l >' our Wj£>
r . J even the Romane Cardi-
ot your wayes.is the com- n ais flftnifdves , is pro-
mon unffOOlinefs Of your claimed by many that
° J have^ been your Priefts
and turned from you : as Coply , Sheldon , Bjxhorne, and
many more fakh Sheldon fin his Survey of Rome : Miracles,
jf>. 1 8. having fpoken of the Cardinals Sodomy ) [Believe k
Reader , the abominations which are committed by thefe
purpured Fathers, and the Sup ream Fathers of that Syna-
gogue are fo deteftable, that 'they pifs '-all narration either
of modeftor immodeftpen. J And it's long fince Petrarch^
Dant?s\Av:ntin%Panfitnf.Clem(tn?it y Sabt
and more of your own Writers hive faid enough, to fatis-
fie us of your fanftity. Many a one that hath been deed to
Popery in England , have been cured by a journey to
ft#ft?,feeing the abominations of that place.
1*4} fol-
To the Literate Romamfis.
followers. I have endeavored as well as I
could to be acquainted with them where I came
and I have known but very few of them, but
have been either Whoremongers, or Swearers,
or Drunkards, or Gamefters,or fenfual livers :
nor did I ever meet with one to this day , to
my belt remembrance, that manifefted afpiri-
tual frame of heart , or had an/ delight to
fpeak of the workings of God upon the foul 5
and the fweet communications of the love of
Chrift, or could give any favory account of any
fuch fpiritual workings in them : but all their
Religion was to f tick to the Romifh Church ,
and go on in their ceremonious forms of wor-
ship, abftaining from this meat, or that, and
rioting and pampering their flelh on Holiday es,
&c. If I had know n this to be the cafe onely of
the common people in Italy joy Spawpr France,
I fhould not have wondered : for I know that
moil: of the people , do take up their Religion
but upon carnal accounts , and accordingly will
ufeit : But tolind it thus in England^ where
your number isfmall, and you pretend to hold
your Religion in fo much felf-denyal , the
flare being againft you 9 and therefore your
party fhould be the pureft zelots, and ihew
the face of yowr dodfcrine in its greateft glory 5
this makes me judge of the tree by the fruites*
And the obferving of this hath made me ad-
mire ,
To the Literate Romamfts.
mire 5 that ever you can make the holinefs of
your Church 5 the matter of fo great oftenta-
tionasyoudo: Yea that fuch men asH.P.de
Crefiy can have the face to pretend that your
admirable holinefs in companion of ours 5 was
the means of their conveificn to. you. Un-
happy man ! with whom did he converfe whik
he teemed a Proteftant < or where did he live <
But this was not his fate alone ♦, but of divers
of his ftrain. When they are earned Prote-
ftant9 5 abhorring the power of the Re-
ligion ^ which they profefs , and avoiding
and reproaching the praddcers of their
own Religion , and fo have no communion
with them 5 nor experience of their holinefs •,
it is a righteous thing with God to leave them
to fo much biindnefs 5 as to run iiomjEnghnd
to Rome for htflinefs h and that becaufe they
abhorred purity ^ they fbould be fo blinded as
not to difcern the beauty of it 5 and yet to
dote on the name and coate of it , which may
be put on in the morning , and off at night.
And indeed this hath fomewhat increafed my
averfnefs} toobferve that by how much the
more godly and confcionable any are of our
profeilion^ the more they are againft yours :
and that fo few of this fort are turned to you 5
that I yet know not certainly of one 5 that e-
ver feemed a Godly perfon. And the com-
mon ignorant fort of people that know not
what
Tt; the Li for at? Romanifts.
what a Church is, nor what Religion is ■ and
that live in fenfuality and wickednefs ; are the
favourableft to your wayes , yea fo forward to
promote them that many of them would quick-
ly be yours if the times were but changed to
you • and thefe are the people that I have
known become your prolelites. When we
have loft our labor upon them , and left them
in their wickednefs , and they that were filthy
are filthy ftill, then fome of them turn Pa-
pifts D and this forfooth in admiration of the
nolinefs of your Church : When I confefs for
fome of them, I have not been forry to hear
that th£y we're turned to you : for I thought 5
it may be the liking they have to you, might
make them hearken more to your reproofs ,
then to ours • and poflibly you. might per-
fwade them from Whoredoms and Drunken-
nefs ; and Swearing 5 and Lying 5 when we
were out of hope : But when I perceived that
they fled to you for an indulgence in their
fin 5 becaufe fome of thefe are but ve-
nial fins with you , and they have a palliate ce-
remonial cure at hand to befool them 5 I then
acknowledged the juftice of God againft them.
I am none of thofe that think that there is none
among you {hall be faved. I have read that
in fome of your Writers , that perfwadeth me
it came from a fan&ifted heart. I am ready
•cb acknowledge and honor the Spirit of Chrirt
where-
To the Literate Romamjls.
wherever I can difcernit. Butlmuft profefs
that I was never yet fo happy as to converfe
with a Papift, that manifefted an experienced,
gracious, heavenly mind - ? though I am truely
willing to make the heft of them. And that
your Church fhould be as the fink or channel^
to receive the excrements and filth of ours, is
no great argument of its holinefs in my eyes.
And if a few that are lefs fenfual turn to you, it
is commonly , as far as I can difcern , the Te-
nants or fervants of fome of your way, that
are led by worldly refpefts , and they are fuch
- ignorant fouls that they know not what the
Religion is which they are turned to, nor are a-
ble to give a reafon of their change. I have
fpoke with fome affe&ed to vour way, and
fome turned to it, that have thought our do-
ftrine wfts yours, and vours was ours ' for in-
ftance, that we taught that men misht live
without fin , and you taught otherwife : and
have deny ed that you hold the co&rine of mans
merits , and divers the like. Are not thefe
good Catholikes , and well converted , that be
of our mind , and do not know it i And I ob-
ferve among your own Writers , that ufually
thofe that write in the moft heavenly ftrain^ are
thofe that give fome wound to your profeffion,
by fome confiderable oppofition, as Miranh-
U^ Gerfon^ Bernard^ and many more.
To the Literate Romanifts.
And it hath more difofre&ed me to your
way, to obferve how low the defign* of your
Religion is, in comparifon of ours : You can
let the common people be as blind 2s Moles ,
and worfhip they know not what ! And youal-
moftconfin Religion unto Votaries and Cloy-
ilers. Whenas the defign of our Religion is
to make the generality of our Paftoral charge
more holy by far then your retired Votaries.
And (as far as I am able to learn ) I do verily
think that there are in the fmall Town that I
live income hundreds of fouls, that have more
true felf-denyal , humility \ acquaintance with
the faving works of Grace , abhorrence of fin,
delight in God, and believing ferious thoughts
of heaven , then is to be found in twenty of
your Monafteries. When I am in ont of their
meetings which you account but a curied SchiC-
matical conventicle, I can behold their diligent
attendance, their humble learning , their mo-
deft, orderly, ferious devotions, and afterwards
their painful recollections and improvement of
what they learn. But among you, Ifhould
fee a dumbe (hew , a pompous oftentation ,
compounded of Ceremonies, and words which
are as no words,being not by the people under-
ftood. And lam certainly informed by tra-
vellers that have known them, and by your
own confeflions, that you have Priefts even
like your people and your fervices. Even un-
learned
To the Literate Komamjls.
learned men , that are but able to read their
Mais • like fome of the woi ft of our old Rea-
ders, whom we have caft out : However you
may have learned jefuites and Fryers 3 that are
bred up chiefly tor your Theological wars,
while the people that live in peace under you
are famiilied.
It hath alio much increafed my difaflfe&icn,
to obferve, by what grofs kind 6r cheating you
carry on your caufe. Yon make a noifewith
the oftentation of Miracles $ but we can never
fee one of them, nor have certain proof of it.
I confefs if I could fee them 5 they would work
on me much : and I would go from Sea to Sea
to fee one : but I know not whither to go with
the leaft hope of fuch a fight.
You talk much of perle&ion 5 and keeping
the Lav of Cod without fin : But how long
will it be before you willfhewus one of thofe
Chiefs perfect men < I have enquired of thofe
that I thought moil likely 5 and they have told
me that fuch men* there be in the world 5 but
would not be intreated to (hew me one of them*
Nay 5 itama7ethme !) that you fliould glory of
perfection, where it is fo hard to find fincerity,
and to meet with a man that will not curfeand
fwear D and whore 5 and be drunk. Yea more
to find that after this oftentation of perfe<5tion 5
you come fo lew as to make thofe to be perfect
which we fuppofe to be in a damnable ftate :
For
J o the Literate Romamfis.
For how many abominable fins do you make to
be venial C Do I need ro tell you what fome of
&° ,,VI l W [ lters % of Fornication , and of a
Pneft rather keeping a Concubine then a wife •
aixd what games have come to the Church b y
Whoi-ehoufes. and what a trade it is at *„ J
,na Venice ^c To give inftance but in the fin
ot lying, how light do you make of it' vea
you fear not to teach your Englifh p ro felyt«
That IA lye is a mortal fin, when it is any Leat
Monorto God or notable prejudice to J #£
bor- x Otherwife if it be meerly offciousorfeft-
W "< ¥■ iW^MtMey are the woi dsof
&T, (they lay Henry Turbervile) in his Cate-
chifm ^pag. 160. Yea he faith ^. 268 That
LSj this mmufi know when a finis morial, and
when vem a.1- Becaufe to any mortal (m it \ re-
quired, both that it be deliberate and perfectly
voluntary- ^ And then fet altogether and
confider what your Writers make of venial fin-
no worfe then your Dodor Thorny faith, that ■
genial fin hath not perfect am rationem peccati
but is Analogically called fin : and thai "none $
contra Legem- quia venialiter peccans nonfacit
quod lex prohibet, nee pretermits id ad mod
texperprtceptumobligat, fed fact t p-mef U-
T% Y/frT^ 6 La »>~»o/ forbidden
And that it deferves not damnation-, and eternal
fumjhment is not due to it , but temporal onely,
iz.q.ffl+a.l.c.&q.l&.a.i.c. And that it
mdu.ceth not a blot on the foul, 12. (j. 89. a i.e.
But onely as it hinder eth the lufire of Grave, and
therefore may be done- away without the infufion
of habitual grace, 3.^.8.7.2.*-. Apply this
now to your Lift inftanced cafe. It feems now
that the Law of God forbiddeth not Lying y
when it difhonoreth God but a little and not
greatly^ or when it is a prejudice to another but
not notable , It forbids not men to lie Offici-
ouily or in jeft •, as H. T. fpeakes. Nay it
feems if you cur fe or fwear or blafphcam the
name of God, or kill your own Father or Mo-
ther 5 it is but a venial fin 5 if you do it not de-
liberately ^ and perfectly voluntarily. And is
not here a fine do&rine to make men perfect *
Have you no way to make your felves perfe<ft>
but by making the Law of God l'mperfeft i
How can you perfwade us to value fuch per-
fection < Doth H. T. think that a man tha
hath the ufe of Reafon is not bound by God iq
deliberate ot all the weighty adtions of his life J
And if a man fhall kill and blafpheam inpaffi-
on 5 and fay Q/ did not deliberate 5 4nd there-
fore it is no fin : God did not forbid it we*:~\ Shall
this excufe him < Or is fuch dodirine to be en-
dured among Chriftians : Jf God do not make
it a reafopable mans duty to ufe his reafon in
the greateft things, and to deliberate of what
he faith or doth 3 I know not what either Rea-
fon
To the Literate Romanifts.
jfon or Law is made for. I think on the con-
trary that [ Not deliberating 5 efpecially in
weighty cafes is a heinous fin \ and the principal
caufe of all other fin , in many of the ungodly.
So I fay of the other limitation : that (it beper*-
feff ly voluntary'] Paflion may make a blaiphe-
my or murder but imperfectly voluntary $ and
yet that proveth not that God forbiddeth it
not. For the will it felf is under a Law ,
which puts it upon duty 5 and not onely re-
trains it from finful volition or nolition : And
therefore if the will do but fufpend its aft 5 in
whole or in part. r and thereby let the com-
manded faculties miicarry 5 I (hall yet believe
that this is forbidden^and a proper-fin. What
if you have a charge of the fouls of your flock \
and you fleep while they are milled: Or if
you were a Phyfician, and had charge of your
patients lives 5 and you tall alleep till they are
part recovery - 7 are you no linner ; and do you
not go againft the Law < Yes, you are a mur-
derer : For though the thing be not voluntary
quoad afftm voluntatis, it is morally or imputa -
tively voluntary 5 propter \omifstonem actus. If
Wolverhampton Papiits be fed with fuch do-
ftrineas this-, they may well be many ^ but
they are unlikely to be good. Inconfiderate-
nefs (which I took for one of the itaoft de-
ftroyingfins) itfeemsisanotable prefervative
from fin 2 For be fur e you deliberate not D and
you
you break no Law of God what ever you do»
And if there be no Law againft Lying, except
the lyes of the higher ftfain that are by H. T K
excepted, no wonder then if Papifts be Lyars.
And can you think it any injury to you if
from hence I interptet, not onely many of
your Hiftorical writings (fuch as the Image of
both Churches,^.) but alfo much of the jug-
ling that is in England at this day. If you put
your felves in the Garbe of Quakers, Euthufi-
afts , Anabaptifts, &c. and pretend that you
are of their opinions, and deny your felves to
be what you are, as long as you think that
thefe lies are pious, and rather honor God,then
greatly dijhonor him , and rather do good to o-
thers , by promoting the Catholike caufe, then
notably tn]nrc them , can any man (ay , thats of
your opinion T that they are againft the Law
of God i And why call you that a venial fin ,
which is againft no Law , when fin is a
tranjgrejfion of the Larv , and wbitt there
is no Lmv there u no tranfgrejfon y
i Ioh. 3. 4. Rom. 4. 1 5 • And why fay you
that veniam mcretur , when yet you fay that
fdnam dte-rnam non meretur ! How can there
be vtnia fine mento vcl debito yan<z ? What
need you any pardon of that which was never
deferved by you i And what need yen ask for-
givenefs of thefe fins, or be beholden to God
tor it, if the puniftunent to be forgiven were
£b] never.
To the Literate Romamjts.
uever due ( Will you beg the remiffion of a
debt which is no deht^ Aquinas makes venial
qnd. mortal iin to differ as Reparabile & trrepa-
rabile % becaufe fiom an inward principle the
dne may^be repaired , but the other not with-
out mfufed fupernatural grace. Bnt is it ever
the lefs iin \ becaufe it is refarabile i Nay what
needs it reparation if it be not a tranfgreflion i
But what is th s Reparation that he fpeaksof.f
Is it the remiffion of the guilt and punifhment?
No fare'; for eternal punifhment he faith 3 it
deferveth not 5 and internal principles do not
litre forgive the puniihment of fine On we
foxgitfe cur ielves < \fy hat is it then i Is it the
removing of the blot < No-: properly pecca-
tum venule non inducit mactdam , as before
faid^ Is it that venial iin is eafier conquered
and forfaken then mortal i , No fure : For
Aquinas tells us that a man may live, for a
little while without venial fin,. but not long^
■, , a r , but without mortal fin.
Veniale, culpa non e/r, Jed . ■ n \ -ii
difrfith ad cuipam. Ret- they may eaiily live till
nerm.cont. Waldenf.ubi death. What this repa-
w f ra * ration then is, I do not
certainly know. But whatever it is 5 methinks
it fhould fuppofe a proper iin 5 and not onely A-
nalogical , an a defert of eternal punifhment to
be remitted.
And here I muft adde, that another thing
that lately hath much difaffe&ed me to your
pro-
To the Liter ate Romawjls.
profelfion, is to fee by what ?clual fraud and
jugling it is propagated. Do you think I fee
not the game that you are now playing in the
darke in England^ in the perfons of Seekers,
Behmenifts, Paraceifians, Origeniits, Quakers,
and Anabaptifts i I muft confefs I naturally ab-
hor collufions and diffimulation in the matters
of God. If your way were of God , it need-
ed not fuch devices to uphold it y nor would it
fuk fo well with works of drrknefs? If you
have the truth, produce it naked D and deal plain-
ly 5 and play above board ! For my part I do not
fear being cheated out of my Religion 3 by any
thing but feeming force of Argument : for I
mean to know what I receive before I take it ,
and to tafte and chew it before I let it down :
but the blind incautelous multitude , and half
witted giddy perfons 5 and difcontented licenti-
ous half ftudyed Gentlemen , may poflibly be
caught by fuch chaffe as this.
Another of your diilimulations which in-
creafeth my diflatisfa&ion is , Your pretending
to the ignorant people, that you are all of a
mind , and there are no divisions among you ,
and making our divifions the great Argument
to raife an odium agrinf^ our dovfh ine D calling us
Schifmaticks, Hereticks and the like. When
indeed no one thing doth fo much turn away my
heart from you as your abominable Schifm.
Do we not know of the multitudes of Opini-
[b 23 oris
To the Literate Romanifts.
°ns among you 5 mentioned by Be liar mine and
other of your Writers:' If you call me out to
any more of this work j I mean the next time
to prefent to the world a Catalogue of your Di-
vifions among your felves, that it may appear
how notable your unity is i If the Jefuites are
to be believed, what a filly fottifh generation are
your fecular Pricitsflf your Prieits are to be be-
lieved, what a feditious hypocritical, cheating
packe are the Jefuites i I fpeak not the words of
your Proteftant adverfaries,but of thofe of you*
own Church. Do I not know what Guiliel. d?
Santto Amove and many another fay of your
own Church i Do you think I never read Wat-
jons guodlibets, and the many pretty {lories of
the Jefuites exploits there mentioned by him rff
I do not think that you fuffer many of your
own followers to read thefe books that are writ-
ten againft one another by your felves. But
the great divifion among you, that oolite over-
throws your caufe in my efteem, is that between
the French and Italian , in your very foaadati-
on which all your faith is refolved into. You
have no belief of Scripture, nor in Chriit 7 no
hope of heaven , you differ not from Turkes
and Infidels , but onely upon the credit and au-
thority of your Church : And this Church muft
be infallible , or elfe your faith is fallible : At
leaft it muft be of fovereign authority. And
when it comes to the up{hot,you are not agreed
what
To the Literate Romanijis.
what this Church is i One faith it is the Pope
with a General Council ^ and another faith it is
a 'General Council, though the Pope diflent.
One faith the Pope is fallible , and the other
faith a Council is fallible. One faith, a Pope is
above the Council 5 and another faith the Coun-
cil is above the Pope. And now what is be-
come of your Religion < Nay is it not unde-
nyable that you are of two Churches fpecifical-
ly different < Certainly a body Politick is fpe-
cified from the fumma foteftas. And there-
fore if the French make a Council the [umma
poteftas, the fovereign power 5 and the Itali-
ans make the Pope the fovereign , and a third
party make the Pope and Council conjunct on -
ly , the fovereign , are not here undeny-
ably feveral Churches fpecifically diffe-
rent i
And then you have another deceit for the
falving of all this, that increafeth my difaff efti-
on. You glory in your prefent judge of con-
troversies, and tell us it is no wonder if we be
all in pieces that have no fuch judge. And
what the better are you for your judge * 7
when "he cannot or dare not decide your con-
troverfies < No , he dare not determine tins
fundamental controverfie , whether himfelf or
a Council be the fovereign power , for fear of
lofing the French and thofe that joyn with them.
So that it muft remain but dogma Theologicum
[b 3] and
7> the Literate Komdnifts.
and no point defide^ what is the \ummd Pot efta*^
and yet all that is dc fide 5 even our Chriftiani-
ty and Salvation muft be refolved into it? And
doth not this dire&ly tend to infidelity? Would
you have ferious Chriftians deliver up them-
felves to fuch a maze as this for the obtaining of
unity i What the berter are you for a judge of
controverfie, in all thofe hundreds of differen-
ces that are among your felves 5 when your
judge either cannot or will not determine them?
Are not we as well without him as you are with
him? plain things that are paft controverfie
have no need of your judge ! It is no contro-
verfiewithus whether (Thrift be xhzMefsiah^
whether he rofe £ afcended and will judge the
world : And if we go to darker points 5 your
own judge will fay nothing or worfe. Why
do you cry out fo much agamft expounding the
Scripture otherwife then according to the fence
of the Church 5 when your Church will give
you no interpretation of them ? Do not your
expoiitors differ about many hnndred texts of
Scripture \ and neither Pope nor Council will
decide the controversies ? Thefe are therefore
meer delufions of the world y with the empty
name of a judge of controversies. And indeed
you fometime ihew your felves that you have
no fuch high conceit of your Pope (whatever
you would make the world believe ) as to truft
bis judgement. Your own VxkftWatfon tells
u s
To. tic Liter**? Rcmanijts.
us in his Quodlib.pag. 56. 57. That thejefuites
cc [Preached openly in Spain againft Pope Six-
QC tus the laft of all holy memory 3 and railing a-
cc gainft him as againft a mod wicked map y and
"monfter on earth : they have called him a
" Luther ane heretick , they have termed him a
cc Wolf^ they have laid, he had undone all
cc Chriftendome ir lie had lived: and Cardinal
cc B ell ar mine himfelf as judge paramount being
cc asked what he thought of his death, anfwer-
cc ed 5 £)ui fine ptnitentia vivit? define paniten-
cc tia mcritnrrfrocnldubio adinfernum dejcendit :
and to an Fngliih Doctor of our Nation he faid,
" \JZonceptts verbis , quantum capio , quantum
H fapio, quatrtum intelligOj dejcendit ad infer -
"num.'] And yet we mufthold our Belief in
Chriit on the credit of iuch a mans infallibi-
lity.
But yet I have not come to that point. of
your Schifme which above all things in the
world doth alienate my mind from your pro-
feflion. And that is your reparation from all
other Chriftians in the world r I find in my felf
fo great an inclination to unity D and the title
QCatholike] is fo honourable 5 in my efteem,
to them that deferve it 5 that if I had found
you to have the unity and Catholike Religion
and Church which you boaft of, it would hive
much inclined me to your Church and vva y . But
when I find you like the Donatifts confining the
[b4] Church
To the Liter Me Romanifls.
Church to your party , and making your felves
aSe&andFa<ftion 5 and unchurching and dam-
ning the far greateft part of the Chriftians in the
world ; this left me affured that you are mcft
notorious Schifmaticks. When I faw fo much
knowledge and holinefs comparatively among
the Reformed Catholikes ^ and fo much igno-
rance and wickednefs among the Papifts teven
here where are but a remnant that adhere to
their Religion againft thecourfe of the Nati-
on) and when I read fo many plain promifes in
Scripture, that Whoever believeth in Chriftfhall
notferifhy and that if by the fpirit tve mortifie the
deeds of the body we fhall live , and that if we*
Kefent cur fms fhall be forgiven, yea that Godli-
nejs hath thefromife of this life and that to come%
and then when I nnd that the Papifts for all
thefe certain promifes 5 do unchurch and damne
us all , becaufewe believe not in the pope of
iJfl/z^aswellasin Chrift-, this fatisfied me as
fully that you are moft audacious Schifmaticks s
as I am fatisfied that you are Papifts, What !
muft I be a Papift on fuch grounds as thefe f
Muft I believe becaufe you tell me fo 5 that all
the moft confcionable heavenly Chriftians that
I am intimately acquainted with are unfan<5tifi-
ed 5 ungodly 3 and in a ftate of damnation i
When I am a witnefs of the earneft breathings
pf their fouls after more communion with
God 5 .When they would not live in one of
thofe
I To the Literate Romanics.
thofe fins that you call venial, for all the \yorld 5
When they mortifie the flefli , and live in the
fpirit , and wait for Chrifts appearance. And
yet that fuchas the Papifts fhall be faved that
.are fo far below them, becaufe they believe in
the Pope of Rome f Why you may almoft as
well perfwade me to become a Papift by telling
me that you have eyes in your heads , and nofes
on your faces, and the reft of the world have
none. Doth Chrift fay. He that helieveth y and
refenteth fhall he faved •, and muft I believe
that all Proteftants (hall be damned , let them
believe and repent never fo much? This is
to bid me \jeafe to helieve Chrifi ] that I may
believe the Pope \JCea\e to he a Chrifiian] that
I may become a Papift. I am confident I fhall
aever be Papift , if it may not be done but by
believing that all the Godly that I am ac-
quainted with are ungodly, and in the way to
hell.
And (to fptak of the quantity as well as the
quality) I feel a kind of universal charity with-
in me , extending to a Chrifiian as a Chrifiian,
and therefore to Ml the
Chrijlians in the World , Armenwum Ecclefta , fa
which will not give me Eth J ofum & y d ™™ &
, 11-^1 ***** *\ Uc " Apofloli con-
i€3.Ve tO believe if a hun- venenata nonfubfunt Ro-
dred Popes fliould fwear wan * Ecd f* Reinerm
it, that the far greateft ffiffiSSS&i!
part of Chriftians fhall be
dam-
To the Literate Romanifts.
damned , becaufe they are not fuhje&s to the
Pope ! The Papifts are but a handful of the
Chriftians in the world \ at leaft the fmaller
part by far ! The moft of them never acknow-
ledged the fovereignty of your Pope. And a
few ages ago , before Mahometanifm and Hea-
thenifm diminifhed the number of Chriftians in
Afia and Africa , the Papifts were but a fir all
proportion. There are but lately taken off
from the Chriftian Religion , its probable,
twice as many as all the Papifts in the whole
world I If it were but the Kingdomes of Nubia
and T endue ^ how far would they go on this ac-
count i A Bifhop of your own, and Legate of
the Popes that dwelt in thofe Countries $ faith,
that the Chriftians in the Eafterly parts of Afia
alone , exceeded in multitude : the Chriftians
both of the Greek and Latin Churches : J>acob.
d Vitriaco Hift. Orient, c. 77. And which is
more 5 the whole Church for many hundred
years after Chrift were far from being the fub-
jeds of the Pope of Rome ! And indeed had
Chrift no Church till the Pope became univer-
fal Monarch? Muft Paul be datrtned becaufe
he was not one of Peters fubje&s i Do not
your confeiences know that fwearing obedience
to the Pope of Rome , was a thing unknown
for many hundred years, yea that it is a novelty
in the world < Muft Chrift lofe for ever the
moft of his Chiirch , even thofe that never
heard
To the Literate Romanifts.
herrd oi'Rcme; becaufe they believe not in
the Pope * Never fliall I be Papift while I
breath ~ if I muft be engaged to fend the moft of
the Ghriftianson earthy to the Devil, 2nd that
upon fnch an r^xc-wnt as this. Thefe things
are F6uric3 tl>olike 5 fo unchriftian, fo inhumane,
that I wonder and wonder a hundred times,
how any learned 5 fober men among you i are
able to believe them. For my part I am a re-
[olvQ^Cathldih 5 that own the universal Church
of Ch/ijl ; and cannot limit my charity to a
corner or a faction $ efpecially Fo grefs a one as
yours. I own not the errors or other fins of
any of the Churches , Fo far as I can difcover
them : But if I muft make them Hereticks
?nd unchurch them for thefe ( yea even thoFe
that ro under the name of Neftorians , and
Eutichians ) I muft needs put you in amoegr
them 5 who I think do erre more grofly then
they. But I am none of your judge : Nor
none of your moft rigid adverfaries. I am
one that hive been oft called a Papift in print 5
for avoiding Fome of tho r e extreams, into
which fome others have run from you. I am
one that cannot choofe but hope that there are
thouFands that fhall be Faved that profefs
themfelves of your Church and way. But
that I cannot do Fomy Felf , and the p v eafons
why I cannot do it, I have thought good here
to let you know. Many more there are 3 but
I
7 o we Literate Romamjts.
I have mentioned fome of them in the following
Difputations , to which I refer you. I can
truely fay this in the prefence of the Lord that
knows my heart , that if I knew it my felf ,
I would mod gladly turn Papilt before I fleep
if I could difcern it to be the way of God :
Yea if I had but any probability of it , and
knew but the man that could give me fatis-
fa&ory evidence on your fide , I would wander
from Sea to Sea to find him , as weak and unfit
for travail as I am. And therefore if any learned
man among you y have fo much confidence o£ his
way, and charity to my foul , as toper [wade me
to his opinion, hefhallaiany feafonable time be
rvellcom, and I (hall thankfully entertain any e-
videncethathe can bring, according to my ca-
pacity. But then I muft defire him to deal
plainly and compare facet , and not to juggle
Under the vizor of a Seeker , or any other
Sedt -, for that way will never take with
me.
And I muft further here profefs that this pa-
per comes not with any cruel or bloody defign
againft you. I write not to exafperate the Go-
vernors agAinft you, fo far as to deal unmerci-
fully with any of you. And whereas under
the vizor of the feds before mentioned you are
of latefoearneft in pleading for a toleration r
deal but impartially like honeft men , and I
will fet in with you. Procure but a toleration for
the
To the Literate Romanifts.
the Reformed Chriftian Religion in Italy and
Sfaine and your part of Germany Vortugal^&c.
and I fl- ould willingly petition the fovereign
Powers in England that you might have as
much liberty here : But that you fhall have full
liberry here 3 andProteftants have none where
you can hinder it 3 this is not equal dealing. But
how comes it to pafs that you that pretend fo
much to unity are in this alio of fo many opini-
ons ; the Englijh Papifts are for liberty of Re-
ligion 3 and the Sfamjh and Italian are againft
it i But I muft cry you mercy : I now con-
fider, It is but your ielves that you think have
right to liberty here 5 and others fhould have it
but in order to yours. As hardly as you think
you are ufed in England^ you live openly a-
mongus, and no man that I hear of layeth
hands on you : When you know if a Spaniard
or Italian be known to be a Protefiant, hee's
as fure tormented and burnt at a flake as the
coat is on his back. Do ycu not know this to
be true:' Were I in thefe places where your Re-
ligion hath its will 5 I know one leafe of this
book would caufe me to be burnt to afhesrthat I
am alive is becaufe I am not in your power :
But tor my part I wifli not the fhedding of one
drop of your blood, nor your imprifonment or
banifliment^but only your moderate and necef-
fary reftraint from open iniquity and feducing
of thofe that are unfurnifhed to encounter you.
I
u. (j urn, x>*K^*t j.vu//;urtt /frj«
I havelbme invitation to make this profeffw
on, by the ufage of a Juflice of Peace of this
County ^ who was fo far your friend as to cen-
fure me and others for a late Gratulation, and
petition to his Highnefs the Lord Prote&or,
iubfcribed by many juftkes, and by the Grand
Jury and thoufands of the County ^ and to
centure the faid petition to be of a 'cruel and
bloody complexion •, inferring to your honor
and the reproach of the Reformed Churches,
a vindication of your Religion from the guilt
of the Powder-plot and Spanifh invafion, and
other foreign bloody a&s, and charging as much
on the Reformed as can be charged on you, ac-
cording to the Hiftory , called [The Image of
both Churches.'] And what was this bloody
petition of this County < Why i when you
hadmurthered, andbaniihed, and lfarved fuch
a multitude of the poor Proteftants in Savoy,
and we were aflured of it by a Narrative from
the Lord Protestor himfelfj inviting us to con-
tribute to relieve the remnant , in the fenfe of
your continued bloody dealings, and of the fad
caieof thofe poor people, and the favor of his
Highnefs toward them , we returned him a
thankful acknowledgement of his care, and ad-
ded our defires to ufe the moft eifeftual means
to hinder the growth of fo bloody a do&rine,
left it lhould reach our felves at laft, yet adding
that we dtfired no rigor as to your perfons : but
craved
craved the promoting of the Reformed Reli-
gion , and of unity among our felves as the
means of our prefer vation. The world is come
to a fair pafs : when our brethren are murdered
by thbufands, we are bloody for mentioning it^
and blaming you tor it , and defiling our felves
to be preferved from your dodxine and rage >
fo as without any rigor to ourperfons. Alas
poor Proteftants ! When your throates are
cut by the merciful Papifts 5 you are cruel and
bloody for faying fo 3 When they have killed
one half, the other half is bloody if they de-
fire to efcape. By my good will Tie never come
to the Bench for Juftice where this Gentleman,
hath power : For if I accufe a thief for robbing
us, or a murderer for murdering twenty of my
friends, I may on thefe terms expeft to be ac-
counted cruel for complaining: Yea though I
adde [I pray Sir fpare the perfon of the Mur-
derer : onely do your beft to prevent the death-
of the reft of my friends]] I may look to be
told its a bloody requeft. But perhaps if leifure
fervelmay fay more to this Gentleman , in a
full Reply to his paper.
Yea I am fo far from defiring your blood y
that I hope I have given you no abufive lan-
guage. Sure I am, I come far iliort of the lan-
guage that you give one another , where you
may judge me to be moft (harp. I had once
very Reverend thoughts of your Father Par-
Jons
To the Literate Romanifts.
fons when I read his book of Refolution , and
thought that if ybu had any good one it was he.
And yet your own Prieft Wat j on calls him [An
Athealfiratagemitor,^^. 160. A baftardly Vi-
car of hell, p. 1 5 7 • fadge far amount on earth
under the Divelin Hell, p. 156. The arch couf
cner, p. 1 49. That he was a bafiard , unhonejily
begot, bafely born , a Wolfey in ambition , a
Midas in immundicity,a traytor in attion,^. 108.
That all Catholikes mufl depend upon the Arch-
friefi, the Archpriefl up on fat her Garnet, father
Garnet upon father Par fons, and father Parfons
upon the devil, the author of all rebellious conf pira-
cies, treafons, murders,dif obedience, here fies, and
all other fuch diabolical and bloody deftgnments as
this wicked Refute hath hitherto devifed~] p. 1 5 1 I
One that as fure as you live on earth, doth c arena
more for the lives of all the Catholikes them-
f elves, then for fo many dogs lives, in a time of
infectious plague .~\ p. 153. Tea (faith he) que-
fkionlefshe could rvifh in his heart , to Jee all the
feculars and other Catholikes in England hanged
rather then to befrufirate of his conceited ^apo-
nian Monarchy. Tea I verily think he would be
the hangman of them all himfelfi rather then his
platform fhould fail, if it food upon Jo defperate
a point : as a fitter off ce for fuch a bafe irregular
baflard,then to come neer Gods holy Attar,&cc.~}
gyodlib. pag. 153,154^ I will not foul my paper
with any more concerning him.
And
To the Literate Romanics]
And of the Jefuites in general I have thought
that there are^ among them Tome temperate
vertuous men : but your Prieft Watson faith,
jpuodlib. p. 346. [I call them tfefuitical, that
is , the Faction of jefuites > by a breviation, to
avoid circumlocution > in one word expreffing
them to be a factious, [editions y ambitious, ava-
ritious, treacherous ^turbulent y Machivilian , A-
theal con fori , that abnfing the rules of their focie-
ty , and quite perverting the conrfe } caufe, infti-
tution, and intent of their order ,&c,~] The rea-
fons he gives at large, p. 340. And p. 108,
{The jefuites have a fpecial privikdge in two
things. One is to ?nake all things to be believed
asGofpel, be it never Jo falfe that they [peak cr
write : another y to make all things be judged falfe,
be it 04 true as the Gofpel it f elf .ih at any other pal
write or fpeak without their approbation ' But if
direttly againft them - ? cut up 071 it% it is not to
be hear dy fpoken of> or once locked upon— And
withal? the vilejl parts thai can be played , ere
counted atts of zeal among their, if done by a
Father : fo as it may be any way covered with ei-
ther of their two principles ,frt licet ^propter bonum
fecietatis ,vel crdrne ad Deii7n.~] And p. 149/he
m^es their principles wh^Omnif pro tempore ',
et divide & impera. And p, 150. 151. he af>
firmeth that it was the Jefuites own choice and
doing that the Papifts had not toleration in
England ^ becaufe by fiifferings they 'Would
£ c 3 have
To the Literate Romdnifls.
have the people more paffionately ferve their
ddigns. j This is the language of your own
brethren (even more as well as he) but not
mine.
To conclude ^ concerning thefe following
Difputations 5 I need not tell you 3 that they
are none of the elaborate writings of any cham-
pion of the Proteftant caufe 5 challenging your
Anfwer : but a few hafty (yet confidered) lines,
delivered in a monthly meeting of a few Coun-
try Mini fters/or mutual eciification,by one that
never pretended to much skill or will for fuch
Difputes. if any of you have a mind to try your
Jlrengthyvsebolrfy challenge you to do it on thoje
mentioned by me in the end: to whom let me add
Dr. Crakenthorpe^ efpecially againft Spalatenf.
and DalUus on feveral particular fubje&s, as de
Pmis & fatisfacl. de Imapntbus, de le'ywits and
the reft. I pretend not in to fmall room to hand-
le the particular differences between you and t
us ^ but to give my general reafons againft you 5
and to choofeout one particular about our foun-
dation and yours. For I had read in Ccfierus
Bnchtr. c. defum. Pont. p. 1 5 ' 1. 1 5 2. That No-
men Fetra plus tncludit quam fundamentum^
fundament a^quippe edifcium jnftinent, Petr+au-
t em feu Rapes ipfa fundament a > & Apojloli alti
fundament a dicuHtur. Petrus vera ut Rupes fo-
lidijfima , eti am fundament a ipfa continety & ne
in err ores & vhta labantur detinet author it ate
pafto-
To the Literate Romanifts.
p aft or alt. ] AndSkulkemus faith Apol. fro Bell 9
c.*6. p. 255. Pontiftcia poteftas eft velut car do 7
fundament um ( & ut uno verbo omnia com^
plettar) jumma fidei Chriftiana.
Gretfer laith Bef. c. i.l. i.deverb. Deiy. 16.
Idfolumpro verbo Deiveneramur acfujcipimus,
quod nobis Pentif ex ex cathedra Petri, tanquam
fupremus Chriftianorum magi ft er , ommumquz
contriver ft arum Index deftmtndo proponit.~]
Bellarm. faith lib. 4. de Pont, c, i, In con-
troverfiisReligioms ultimum )ndicium eft [ummi
Pontifcis. & cap. 3. fclnm Petrum Chnftus vo~
cavit Petram,& fundawentumi) non petrum cum
Concilio. Et ibid, Petrus & quilibet e)us [uc~
ceffor eft petra & fundamentum Ecckftu -— Ejus
prxdicatio &confeffio eft radix mundi> & ft ilia
errarety touts mundus erraret. — Ex quo apparct
tot am frmitatem conciltorum efje a Pontiftcc y non
partim a pontifice,partim a Cencilio.'] The Pope
then is your foundation 5 yea your Church :
For faith GretjerDef.c. 10, /. 3. de Verb, Dci.f.
1450. Per Eccleftam intelliqirmts pontifcem Ro\
manum> qui pro tempore Ecclefta mviculamme-
deratur. Etp. 1451. EccUftam papam inia-
pretaniur : Non abnuo^]
.But the Frencbhave another foundation. But
that we renounce both yours znd theirs > I
thought meet to tell you in the third Deputati-
on. Acept this account from , Your friend
Ri $ Baxter.
. [C2] THE
mmmn
T HE
CONTENTS,
Difp. i.
QJT IX J Hither the Reformed Catholike Chriftian
V V Religion, commonly called Trotejhnt ,
be a fafe way tofalvation ? A ff
The terms explained to fag. 1 1
Thefirft Argument p. 1 1
The fecond Argument p. 14
The third Argument p. 1 6
Argument fourth p. 1 7. to 26.
Obj. I 7>#* Religion is but ene y anfwcred p. 26.
Obj 2.7 /;* tr tie Religion hathftill had a vifibls Chnch
profejfing it p. 3 2
Obj. 3. Tiw Religion h^th no certain t eft to dif cover
it m p. 40
Obj. 4. Tou have feparated from all the Churches in
thew&rld p.41
Obj. 5. Tou are divided irito'Scfff, and havenotmitj
among your f elves p 42
Obj. 6. Ton have no infallible certainty of jour Relt-
ijcn p,43
Obj 7. Ton want many Articles of the faith p. 45
Ob;. 8. Tou condemn one amther ibid.
Obj.
The Contents.
Obj. 9. Tour titles /hew you are SeBaries p. 46
Ob j. 1 0. Yon found us in pojjejfton : where Vras jour
Church before Luther ? 47. to 5 2
A ^Defence of TZiJhep lifters Serm of the Churches u-
nity, againft the cenfutatiw of Paulus Veridicus :
p. 52. to 77. wherein the cowmen Arguments of
the Tapifts againft m are refetted. x
Difp. 2. Q^ Whether Pepery b$ afafe way tofahati*
en ? Neg. p. 78
The term QPopery 3 and the reft explained, to p.84
Twelve proportions for the full anjwering of the cjuifti-
on p. 84
Argument 1 . Popery U huilt upon and refolved into a
a notorieus falfhood p. 9 1
Argument 2. They hold Chrlftianity it felfon agrsund
utterly uncertain, if not, certainly fatfe. p. 93
Argument 3. They are dij agreed among themf elves in
the very fundamentals p. 1 04
Argument 4. Popery u a novel prof ejfion, unknown to
the Apoftlesand Primitive Church p. 106
Argument f. They make a new Catholike Church
p. no
Argument 6 They are the greateft Schifmaticks en
earth p. 126
Argument 7. Popery is an uncertain changeable things
f& that a man can never tell when he hath it all
p. 1:8
Argument^,. They exprejly contradict th* Vcord of
God, andfet up man above it p. 142
Argument 9. They worjhip the creature with Divine
The Contents,
tyorjbip p. 153
The monftroufnefs of Tranfubjlantiation p. 1 54
Arg, 10. They turn Gods worfhip into fcenical 'forma-
lities and Ceremonies p. 161
Arg, 11. Popery i* upheld by moft wicked meanes y and
jo by Satm p. 164
Arg, 12. They adde to all, impenitemj and uncure*
ablenefs p, 171
Arg. 1 1, It plungeth men into certain perjury p. 1 72
Objections for Popery, Obj. I. It is delivered down
from the Apoftles : p. I75. Obj. 2. They are a
true Church : p. 177. Obj. 3. <^yf Papiji maybe
faved: p. 179. Obj. 4. There is but one true
Churchy and t hats theirs p.180
Obj 5. They have unity , univerfality , antiquity 9
juccejfion: p. 181. Confuted.
Difp. 3 .Q. Whether the infallible judgen ent of the Ro-
.inane Papa andhu Clergie muft be the ground of our
belief of the Chrijlian dofitrine* or of our receiving
the holy Scriptures at the word of GWfNeg. p. 186
The Refolution of the Trot eft ants faith ibid.-
The Popifh confujion about the refolution of their
faith • p. 189
Three quejtions contained in this one, i.pyhtther the
Pope and hU Council bejud&e of contr over ties ? The
truth opened in ten propofetioxs p. 195
Argi.p. 199, Arg.2. p.2CO. Arg,!. p.202. Arg 4.
p. 203
Obj. Shall every illiterate perfon be judge of the fence
of Scripture ? p. 205
Q^2. pvhetherthe Tope be infallible in this decifive
judgement which hepreterJeth to} p. 208.
What
The Contents.
What infallibility we bold p. 209
Ananfwerto that »>hich 1&z\\&?tti\T\t faith for the Popes
infallibility p. 2 1 3 . to 22 1
An anfwer to Knots arguments againft Chillingworth
p. 221. to 240
Arg. 2. againft their infallibility from common fenfe
p. 24O
Argument 3. from experience : p. 248.^.4. p 152.
* r £$- P— 53« *'£-6- P-25 6 - ^7- P-257- ">X 8 p.
258. *r£ 9. p. 259. *rf. IO. p. 2 60. drg.11. p. 262.
4rf. ]2. p.267.^.13. p. 267. drg.14. p. 268. ^.
15. p. lOj.arg. 16. & 17. p. 272. arg.iS. p. 274.
arg. 19. p. 277. **>*£. 20. p. 278.
Q_* . whether onr faith muft be refolved into the infal-
libility of the Remane authoritative judgment p. 278
Two more Argu. againft the Popes judgment p. 279
That we muft not receive our Religion on the credit of
hk judgement, manifeftedin twenty queres p. 28 1
How Dr. H. Holdenfhuns the circle p. 282
The ancient Fathers and Church fully againfi them
p. 295- *035i
Their Obj. againft us for our want of infallibility , an-
fwered p. 351^0356
More out of antiquity againft them p. 3 5 7. to 3 64
Their own ufuraption againft Scripture p. 3 65
Vineentius Lirincnfis againft them p, 368. to 373
Dr. Fields Catalogue of Popifh errors p. 3 75
Jlppendix, Hi/hep Downames Catalogue of Popifh er-
rors : p* 381. to {be end.
Errata.
Errata.
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Que-
it
CO
Query,
Whether the c ReformedQatholike
Qhriftian %eli2ion y commonly
called \ Vrote/lant , beafafe
way to Salvation?
§>>*£** ^ A HE £ rcat bufinefs of &he Divel the
Enemy of Mankinde, is to keep man
from that Salvation, which Chrilt
hath fo dearly purchafed , fo graci-
oiifly offered , and hath appointed us
fuch excellent helpes to attain : To which end it is
/?/4/zr/?endeavor,thatmenmay not know or Believe
that there is fuch a Felicity , and what it is, aod
how much ta be defired j and his next^ to keep therh
from knowing the way to it • and thtlaft is, to keep
them from walking in that way when they kniiw it,
B' *Y
By the firft means he keeps from Salvation , all A-
theifts and Heathens that know not,or believe not the
life to come : by the fecond , all Infidels that Believe
not Chrift to be the way, and all Hereticks tbaf Be-
lieve not thofe Truths which are of abfobte ncceflft-
ty in lubordination to Chrift : and by the third ,
all Hypocrites aiidunfand:ified r ungodly, impeni-
tent men , in the vifible Church , that yet have
a ftperficial Belief of thefe Truths.
Our Queftion in hand is for the efca ping the fe-
cond of thefe fnares.by difcovering which is the fafc
Way to Salvation rThe Policy of thcDevil hath always
endeavoured to hinder the world from knowing this
way, by thefe two means : Firft, if it be poffible by
keeping them in utter darknefs,that this way may not
be revealed to them, or being reveaied , may not be
underftood; Secondly, or if that will not do, by
making fuch a number of by-ways on every fide,that
the true and onely way may hardly be difcerned.
And this is his end m raiting fo many Herefies ; and
this is the courfe he takes to miflead them that have
efcaped from the darknefs of Infideliry. He begun
this trade betime , evert in the dayes of the Apoftles :
They faw the multifarious off- fpring of the Deceiver
fpreuting up apace in their own times : yet did it ne-
ver enter into their thoughts to tell the Church ,
that by this,all Herefies (hould be known , That the
Church of Rome fkould condemn* them , or to fend
it down to all pofterity as the true touchftone to tell
them which w*is the onely right way amoEg all thefe
Herefies , to wit , That Which id believed by the
P pe or Church vf Rome. This had been a ready
andeafu'way for the Apoftles to have prefcribed,
and for us to have received > if it had been true. It
might
(I)
might have faved them much labor in giving us that
Body of facred Dodrine which they have made
indeed ths Touchitone of the fafe way y and it might
have fpared us much more labor of fearching and
ftudying which is the way; and we might all have
fent to Rome , and been refohed without any more
ado. Surely the A poftles were not fo envious to our
eafe and fafety , as to have filenced this eafie way if
they had known it themfelves. Cut as every Here-
tick when he findcth out a New way , doth con-
demne che Old , as inconfiftent with his New, fo do
the Papifts ; Since this new way hath been cryed up,
that \^No man can come to heaven but £jRome]] it is
their bufinefs to deter people from any other way *
and to that end, to tell them that there is no fafe way
but theirs. As the Quakers tell us, that there is
no way to Heaven but theirs,
and fome * Anabaptifts fay * * lach contrary to ^4.
• it wid/cefl£ 3 who faun that the
there is no way to Heaven R i, pt ' i2ed Jo crucifi ,
but by being Baptized (again chrift apin, onbolfid.
as they are) fo do the Papifts /;* 4. c. 5. p. (mtbi) 196.
tell us that there is no way to ( Though I fuppofe he
Heaven but by Believing £ d " fac on the ° :her
in the Pope and Church of l "'
Rome^ and obeying himas the head of the Church. I
never faw the place, but fure that Town hath fomd
admirable excellency in it f that the God of Heaven
fhould fomuch fet his heart upon it, as to endow
it with fuch a ftuperidious Prerogative , that no man
fhould be faved from everlafting Torment that doth
not Believe in the Bifliop of that City , and obey
him as the univerfal head. Its a wonder to me , tha:
he that fet not his heart fomuch on his Temple ae
fern/Mem, or on that chofen people | as not to for-
B 2 teH
fake them for their fins , ahd chat hath the Heavens
fcrfrs Throne, and to whom the Sun it feif is as
Darknefs , (hould yet be fo taken with a Town cal-
led "SMe , built and long inhabited by Idolaters, de-
filed with the blood or thoufands of Martyrs , a-
gainft which the fouls under the Altar cry out [_How
long Lord Holy and true wilt thou not avenge our
blood ,&c.~] as to ordain that no man in the remoteft
parts of the world, even the Antipodes that never
heard of the name of Rome, can be laved, though he
(hould never fo much believe in Jefus Chrift,unlcfs he
Believe in the Bifhop of this Town and obey him :
when yet with Andrtidltu and other Papifts, its a
hard queftion whether a man may not be faved in
thofe heathen Countries without believing in Chrift
himfelf. Is it not a marvaile that we never read
that Rome was once named by Chrift himfelf, and
that it never was put into our Creed as one of the
neceffary Articles to falvatton ? efpecially when wc
find there the C*ih6U\e Church, and Communion of
Saints,which fure would have been fome way intima-
ted to be the Roman? Church or that which is head-
ed by their Bifhop, if it had been fo indeed. I find
but three names (ftri&ly fo called ) in theCrecd 3 and
the\ Popes or Rcmf.ne Churches is none of them:
One^ Jefus Chrift, and the other is hers that bore
him, and the third is his, that Judged him to death ;
and this indeed was a Romane name, and if the ho-
nor of it in the Creed will do thert any fcrvice, lee
them make their beft of it.
But however, this advantage the enemy of the
Church hath got by it \ that the new Romane Title,
hath made the old Catholike Title feem queftionable
to#nany , and now fo great is the audacity of the
^ lifuro--
(;)
ing Pope, that he not onely queftioneth whether any
Chriftians fhallbe faved that believe not in liim as
well is in Chrift , but he flatly denyeth it ; and what
he cannot get by Scripture and reafon, he would get
by threatning and terrible words to affright the fim-
pie, telling them that Proteftants are not of the true
Church or Religion, norinafafe way to falyation,
becaufethey will not be the fubje&sof the Pope of
Rome : Well, v/e fiiall briefly prove our way to be
fafe , if not to the fatisfa&ion of perverfe, arjibiri-
ous, or paffionate and prejudiced nien, yet \ doubt
nottothefacisfaftionof all humble, impartial^ di-
ligent perTons, that are willing- to. know the truth,
and deny themfelves , that they .may know it, and
do not ftifle it by their lufts , or irnprifon it in un-
righteoufnefs in their by affed resolutions. And firft
we (hall briefly open the termes.
By * [Religion~] here we mean, the * Religion in
' Dortrine de credendts & azendis * a- c r he firt * fcR , cc
«* 7 leems to be
(as fyartinim)proprfi4fli$ ejus qui res divina* ftudiofe Relegit ,
picmk ergo, though the word be thence variowfly ufed.
(i) LaftantiM.Uhh (Inftit. li, 4. <;. 18J Hacconditkntgig-
vimur, ut gencrarai nes Deo jufia (^ deb ha Dbfequiz prekmws ,
biric (dum novcrimm huiic'l'cquamur Hoc vinculo pietxtk ob-
firiaiWeo (?\tli&ti (umus i unit iff* Rcligio nmenacccpit 5
nonut Cicero interprctatutcft a Relegeiido. CMclim id nomc*
Lucretius interprctttus eft, qui nit, Religionum fe nodos txolvere.
liierotne in c. 9, Amos, & Auguft. de viaRd. c. $5- & Re-
trad. L 1. c, ij. & li. 10. deCivir. Dehc*4. are for the fains
derivation.
• 0) Mscrob. Saturn, li. $, c, $. ServmSulpitius Religmem
rjji diftm tradidit qua propter fanftiwem aliquum remota ac fepo-
fijn nobis fit t qujtfi a relinquendo dictx.&iC. vid. Martin in verb.
Sometime Religious h taken for the fame with frcred s and fo is
sfptyed to Perfons, Actions, Things, Places, Ttatijgfc we
here take it for a prescribed way to falvation, or that which by
us is Believed or profeiltd to be fuch : and this is our Religion.
B 3 bout
(<5)
bout matters to be believed and pradifed, which we
hold and profefs as of Divine Revelation, and in-
jundion, in order to Gods Glory and our faWati-
on. For though this be but the means towards thofe
holy Affedionsand pradices which are of neercr ne-
ceffity to our falvation , as being the necefTary ef*
feds of the former ? yet is it not this later • but
the former that we are now inquiring after ; Not
of Subjective y but Objective Religion : not of the
fde: qua^ but the fides qua creditur : not whether
rre be true to our Religion and fo truly Religious, but
whether we be of the True Religion , or Jhold that
Dodrine which will fave them that are true to it, in
Belief and Pradice. I (hall not much ftop the plain
Reader therefore with any further and nnnecefTary
inquiry into the Etymology of the word Religion ,
which fome derive (i) a Relegendo, fome (2) a Re-
ligando , and fome (3) a Relegando & Relmquendo •*
But as long as we underftand what is meant by the
word , we fl^all not ftiek ac the Etymology or pro-
priety.
By the £ Reformed ~] Religion , we mean , the
Chritlian Catholike Religion , as it is feparatcd from
Popery: and fo by this word we do diftinguifti our
Churches from the Romane Sedaries. For, it is not
every Reformation (much lefs every thing fo called)
that-here we have refped to , but the Reformation
by which we caft off Popery it felf , which becaufe
it was in one Count rey done by a foIemnProteftati-
onof certain Princes and Cities againft Popery, hath
been fmce called the Proteftant Reformation , and
our Churches the Proteftant Churches and cur
Religion, the Proteftant Religion.
Our
(?)
Our Religion is called Catholik* * becaufe it is ,
the Religion of the Gacholicke Church, which is f>
called a ^ *** , hecaufe itisuniverfal , confiftir.g
not onely of Jews and their Profehtes,_a$ heretofore,
nor of one Town like Rome , and thofe that wi!! he
the fubje&s of the Bifhop of that Town , as the Pa-
pifts dream, but of all that Believe in the name of
Chrift through the whole world , holding the Foun-
dation or points of abfolute neceffity to falvacion->
and not again denying them by any fuch contra-
di&ing Errors, as will not confift with the pra-
dical belief of the faid Fundamentals.
As that was called^ Catholtke Epifile , which
• was dire&ed to the whple Church , and not tfc any
one perfon or people; fo is that the Catholike Chu-cb
which contained^ all Chriftians.
As tstiuftin was wont to defcribe it againft the
Donatifts (who would have confined it to the ad -
verfaries of Cacilianus and followers of c Danatw
in sAfricke) that the true Church was that which
was fpread over the world by the Gofpel which was
commanded to be preached to all Nations, beginning
at ferufalem :• fo do we.
By the Chriflian Religion.! fuppofe we are agreed,
is meant the Religion of Believers in Chrift , or that
whereof Chrift is the Foundation and prefcriber ,
and faith in him the firft a& , whichmuft contain all
the effential parts ("though it may poflibly want ma-
ny integrals) or elfe it is not to be called the Chrifti-
an Religion. They that were called Chrifts Difci-
ple$ were afterwards called Chriftians firft at Antioch^
AB. 1 1. 26. To be a Chriftian therefore, and to
be Chrifts Difciple is all one.
Note therefore , that as the word Re ligion denot-
B 4 eth
(S)
eth the film of doftrincs and way of falvation abfo-
lurely neceflary , fo it is but One in all the world
(that's true andfaving) and that is the Chrifrian Re-
UgUn. So that if a Heathen, Jew or Maho'metane
ask me what Religion I am of, in oppofuion to
theirs, I will fay, Tara a Chriftian', and not onely
that 1 am a Proteftant : But if a Chriftian aske me
what Religion I am of , I will fay , I am a Re-
formed Catholike Chfiftian : for fuch a queftion
in the mouth of a Chriftian ufually implieth that I
am a Chriftian, snd inrendcth thedjfcovery of what
fort or party of Chriftians I belong to. But indeed
Chriftianity is not many but one , and therefore
Chriftians & Chnfiians are not of many Religions \*
but of one: No nor Chriftians at all, that are truely
fuch, if by Religion you mean, afjficmc ofdocirir.es
in the main, yuctfiary or Efficient to ftlyation ( or
conceited fo to be :) For,as there is no fuch Body of
Doftrine but Chnfts, forroman that is indeed a
Chriftian, can believe that there is, feeing fuch a Be-
lief contradideth the cffentia'sof Chnftianity. , But
among thofe that call themfefves Chriftians, there
are fomeHcreticks that deny or plainly fubvcrtfome
pare of the eftentials- of Chriftian Religion. And
among thofe that are Chriftians, fon.e fcave'fcch
dangerous corruptions as do much hazard the fal-
vacion , and tehd to fruftrate them of their benefits
of the Chriftian Faith , and thefe very cornipr.tons
•they Entrde by the name of Part of their Religion ,
as the Papifts do : In which fence Imuftfay, I am
riot of the fame Religion with them , though I hold
xhe fame Chriftian Doftrine as they , becaufe I
hold not their mixture , and add not thofe corruoti-
ons which they make a part of their Religion.
The
(?)
The name Protcftant I rcjeft not , becaufe it was ta <
ken'up on a juft occafion : but I take it to be too ex-
trinfecal , and private to be the ftanding denomina-
tion of my Religion; as being not taken from the
nature of the thing, but from an occafionali aftion
of a few men in one Countrey ; though it intimarcth
that all of their judgemenrin all other Countries,do
virtually at leaft make the like Protection in the
maine. I do therefore rather choofe to fay that I am
a Reformed Catholike Chrifiian ; and when fcall my
felf a Proteftant , this is my meaning.
So that by the name \^Chri(lian~\ which exprefleth
all my Religion it felf Pofitively confidered , I am
differenced from Heathens, Jews, Mahometans, and
all Infidels, andthofe (by fome called Hereckks)
who ufurpe the name of Chriftians , while they deny
part of the very efTentials of Christianity. And by
the name \JZatholikf\ I adde nothing Pofitivc to the
former , but onely intimate that I am of the Univer-
sal Chufch,and negatively exclude my felf from all di-
vided parties,or from any that are yet in thatChurch,
and yet take up any dividing titles or wayes therein,
though they withdraw not from it; as they are fuch,
1 am none of them 1 and therefore difclaim (when I
exprefs my Religion ) fuch private names • I am no
Lutheran , Calvinifi^ ssirminiatt^ Papifi, Socinian \
&c. but a Catholike.
But yet when I fay lam a Reformed Catholike, I
purpofly declaim the Corruptions of Popery , and
in that word renounce their Errors as fuch, as by the
word Catholike I renounced their Schifme : Andfo I
may agree with Luther , Calvin or any man in Re-
formation, fo far as they hold to the word of God :
fo that if malicious adverfaries will put the name of
f.o)
Sed upon the Catholike verity, and call it by the
name of Ztiinglianijme , Luthtranifme, Calvinifme
or the like , pretending that it had its fpring from
thefemen, they fhall not by fuch unworthy means,
remove me from the Catholike Religion, nor yet
caufe me to own their Corruptions , becaufe they
have named the oppofition of them as a Herefie-
eytuguftine would not turn Donatifi , becaufe they
named the Catholikes Chilians *; nor would Proffer
turn 'TtUpfify becaufe they called the Orthodoxe,
Prcdeftinamns or Fatalifts, qor would Athanafius
before them turn Arrian becaufe they called the
Orthodoxe Tritheifts. It is not other mens fatten-
ing upon us the name of a man , or of a Sed that
proves us Sedaries ^ or that we had our Religion o-
riginally from that man. Yet do we fo much reve-
rence their names, that we re Joyce in their labors for
the Church , a^d blefs God for them , and endea-
vor to imitate them in their holy dodrine 2nd lives ,
though we make none but Chrift the Lord of our
Faith
As for the terms of the predicate they need no
great explication. By falvation we mean princi pally
Everlatiing Glory ig Heaven: By theW^jtoit, we
mean the means appointed by God for the attain-
ing it. The principal means indeed is Chrift him-
jfelf , who is eminently called , The way , and no
man comcth to the Father but by him. But
in fubordinauoo to Chrift all other means are the
jviay.
By a fafe Vpay y we mean a way that infuo genert is
Jjufficient to the attainment ot the end; fo that all
that fmcerelyare that way ftiall attain that end ; A
certain means of happinefs to all that faithfully ufe it.
For
00
For it muft be known that no Religion for found
Doftrincs^ will fa ve a man that isnot faithful in the
reception and improvement of them. ATrue Religion
will not fave him that is not True to his Religion.
And therefore it is no wonder if multitudes even of
Proteftants do perifh, though their Religion be
the 6nely Religion in the world. For they are not
heartily of the Religion which they profefs. They
have that doftrine which is the feal , and fit enough
of its own nature quantum infe to imprint the image
of God upon their fouls ; But if they keep this feal
in their Chefts, and apply it not effedually to their
hearts , they may have unholy hearts and lives ,
though they profefs a holy faith and Religion , and
therefore may perifh for all that profeffion ; yea
and perifh moft deplorably becatife their profeffion
doth aggravate their fin. If a maris Religion ( or
believed do&rines) be bad in the maine, the man him-
felfmoft needs be bad too; and therefore no man
of fuch a Religion can be faved : But if a mans Re-
ligion (or profeffed doftrines) be never fo good it is
poffible he may be bad that doth profefs them : and
then no Religion can fave a wicked man. So that
of the true Religion fome are faved ,but not all : but
of a bad Religion (in the main) no man can be good,
or be faved.
I come to the Arguments by which I prove the
Affirmative, that [The Reformed Catholike Ckrijii-
an Religion, commonly called Protefiant, is afafe way
tofafoation.
Arg. i. That Religion which beft agreeth with
the word of God, above all other Religions in the
world , is a fafe , yea the fafeft way to falvation •
But the Reformed Catholike Chriftian Religion
com-
CO
commonly called Proteftant i doth beft agree with
the word of God: therefore it is thefafeft way to
falvation.
One would think among Chriftians the Major
ihould he unqucftionable : But here the corrupt Ro-
m&mjls have prefumed to make a new word of God, "
that fo the -determination of the cafe might beim-
poffible , unlefs we v/iil go up to thefe Phiiiftines to
{liar pen our weapons : For they deny the holy Scrip-
ture to be, the whole, word of God , or fuffi-
cient to be the Rule for deciding of controverfies in
matter of faith, and tell us,that unwritten Traditions
are another part : And thofe Traditions arefuch as
are received by the whole Church as delivered down
from thfl Apoftles y and that whole Church is onely
theJiomane party; and thus do they by their own
Authority undertake to damne all the reft of the
Chriftian world, and make themfelves onely theCa-
thoiike Church : and by this trick of wit they have
got one half of Gods word into their clofets , and
chat it is his word, which they fay is his word : And
that you may know that they are no blabs '. or r.eveal-
ers of fecrets, they have for forne hundred years kept
this clofe as a fecret to themfelves ; yea from them-
felves as well as to us: fo that when the : cQmmon
Proverb takes that to be a fecret which one or two
Knows , but not when three know it; yet thefe
men have a word of God which all the Catho-
lic Church is the keeper of, and yet thofe that
keep it, know it not themfelves , much lefs can
we that .{land by come to the knowledge ofit;but we
pi uft all wait till the laft Pope have breathed out his
J.^ft determination , before the Catholike Church
that is faid to keep it can come to know what is the
whole
whole wofd of God. And fo among them it is
come to this pafs , that to be judged by Gods word,
is to be judged by the Pope and his entrufted Sub-
jects.
But if any man whatever bring us forth a Tradi-
tion, and fay, that this is the word of God and came
down from the Apoftles , we (hall defire more then
his word for the proof of it. And when he brings
us as good proof that Lis Tradition came from the
Apoftles, as we (hall bring him th#t the Scripture
came from them , then will we cheerfully receive his
Traditions : but not without fufficient proof , up-
on the boaftings of corrupted intcrefled men. •
As for the Minor, that our Religion is moft agree-
able to the Scriptures, I fhall now fay but this to the
proof of it. Firft,we take the Scriptures for the on-
ly Teft or Rule of our faith and practice; and we tye
not our fclves to any other by -rule which may force
us to a mifiinderlianding of it. It is onely the Scri-
pture that we ftill profefs doth contain our Religion :
And it is the chief part of the Quarrel between us
and Rcme^ that they will not take thisl word for the
perfedor fufficient Rule of Judgement. It is this
word onely that we appeal to , and defire to be
judged by: AndthePapifts wilful declining of this
Tryal and Judgement doth give any impartial obfer-
ver fufficient caufe to fufped , that they take the
Scripture to be againft their caufe , or elfe why
(hould they not have as much confidence in it, and
commit their caufe to it as well as w T e.
2. To run over every point of difference between
us and them, and prove our part by Scripture ,
would bea very eafie work, but it would make this
Djfputationfwelltoobig. And it is donefo largely
and
Cm)
and often already by our Writers that it i$ lefs necef-
fary. If any of them corn plain for the omiffion of
this part, let him but affure me that he will ftand to
the Judgement of Scripture, and I (hall quickly and
willingly enter the lifts with him , and go over this
part of the task again. In the mean time let it fufficc
to tell young Students, that Amtfint his Bellarminus
Enervattu hath fpoiled all their caufe of this defence
and manifested Scripture to be fully againft them, in
a little room ; which may fpare them the reading of
niany larger. And for the meer Engtifh Reader, M r .
Ri. Bernard in bis book called, Look beyond Luther,
inhishelp annexed to it , hath given a brief and ef-
fectual difcovery that Scripture is not on their fide,
in an enumeration and proof of many of the points
in difference, between them and us : which for bre-
vity, I refer them to.
Ina word, if the Scripture be true, then that Re-
ligion which agreeth with them is a fafe w&y to falva-
tion : But the Papifts confefs that the Scriptures are
true : Therefore, &c. The Major is plain , in that
Scripture affirmeth of it felf, that it is able to make
us wife unto falvation, and furnifh us to every good
work , and is written that we might believe 3 and be-
lieving might have life in Chrifts name, &c. fob. zg.
3 i . 2 Tim. 3 . 1 6, 1 7. Of which we have faid fome-
what in a (hort Determination of that Queftion by
it felf.
Arg : 2. That Religion is a fafe way to Salvation,
by which the Apoftles and the Churches in their days
wercfaved: But by the Reformed Catholike Chri-
ftian Religion, now called Protectant, were the A-
poftles and the Churches in their dayes faved : there-
fore it is a fafe way to falvation.
The
05)
The Major with reafonable men n*deth no proof.
There is not many Religions but only one that are a
fafe way to Salvation : and thai which the Apoftles
went in and the Churches in their dayes , is undoub-
tedly that one. God hath not fince taken down
that Religion and fet up another, and made
that way fafe td us, which was unfafe to them.
The Minor is thus proved , The Apoftles and
Churches in their dayes were faved by that Religion
which is contained or exprefled in the holy Scri-
ptures : But that is the feme with this which is called
the Proteftaht Religion. For proof whereof I refer
<you, and offer as abovefaid. Yeeld once that Scri-
pture (hall be the Rule to judge by, and the contro-
verfie will foon be ended betwixt us.
And I need not to % but thefe two things for
proof of the point.
i. That their own Writers con fefs that the Affir-
mative or Pofitive part of our Religion , as it was
herein £^/^Wprofefled, was not againft the word
of God, contained in the holy Scriptures, only they
told us that the Negatives were^ of which we (hall
conftder further anon.
2. As it is the great care of the Papifts to keep
the Scriptures from the people , accounting it the
Original of Herefics to have them tranflated ( as
Arboreta and many exprefly fay ) and barning men
to a(hes for reading the Scriptures , when God will
burn them in Hell f if they obey them not (which
they are not like to do without knowing them) fo ex-
perience hath convinced them that where the reading
of the Scriptures in a known tongue is but permit-
ted, there doth our Religion moft encreafe , and
Popery decay ; fo that if this one means were but
per*
(16)
permitted, inipam and iWyasit is whether they
will or no in other parts ^ undoubtedly the Popes
Kvngdom would foon come down : I fay , if they durft
but permit men to read the Word of God in a knowa
tongue. They know this well enough , or elfe they
would never fo torture poor Chriftians by the Inqui-
ikion for having a Bible in their houfes. They have
furefome humanity in them, as well as others : and
therefore could never go fo exceeding far beyond the
Turke in Cruelty to Chriftians themfelves J but that
they know their whole caufe and Kingdom is con-
cerned in it , and if once Scripture get in, they are
gone. In a \yord, multitudes of volumes have al- V
ready proved that Scripture is againft Po- t
pery.
Argn. 3 . That Religion is a fafe way to Salvation,
in <&hich the Church in the three or four firft Ages ac
lead was laved : But the Church in the three or four
firit Ages at lead: was faved in that Catholike Chrifti*
an Religion, which now is called the Reformed or
Proteftant Religion : Therefore this is a fafe way to
filvation.
I mention not the former Ages as if all other (<A*
lowing Ages had come to hea yen by any other Reli-
gion, then the former; but i. becaufe in them alone
there is a fufficienn proof of the Major Propoiitioni
None could be faved in it , efpecially notfo many
Ages of the pureft times , if it were -not a fafe way.
2. Becaufe fome Popifh Errors began among the
worfer fort of Ambitious, Superftitious Prelates to
ereep in betimes; and Popery it felf appeared in
the world foon after the fix hundredth veer , and
was openly, eiUbliftied about the thoufandth yeer.
And according to the degrees of corruption in the
Church
Church there was a greater difficulty of falvacion ,
becaufc more impediments : but ftill thofe that were
faved, were all faved in and by the fame Religion of
the former Ages ; and if they were faVed in any
Corruption, yet not By it, hut from it, or againft
it.
As for the proof of the Minor as it requireth a
full volume of it felf , to produce the particular
Testimonies of the Fathers for us , fo is it already
done in many Volumes : And becaufe the continual
clamor of the Papift, is, that Antiquity is on their
fide, I (hall anon difprove them in the fundamental
difference between them and us , in the following
Difputation, about their pretended Soveraignty and
Infallibility; and in other particulars defire thenrto
give fome reafonable aiifwer to what is already al-
ledged by Bi£hop Vfher^ D r Fields and many more
of our Writers , before they exped we (hould re-
gard their vain immodeft pretences : And ftill let it
beremembredthat for all the Poiitive part of our
Religion, they themfelves cannot deny but that the
Churches ftill held it. Our Religion is the Bo&rine
of the Holy Scriptures; and doubtlefs that was en-
tertained by all the Churches ; and in that Religion
they were faved.
Argu. 4. ThadUeligion is a fafe way to Salvati-
on , whofe faithful Profeffors have a promife of Sal-
vation made them by God in his holy word : But
fuch is the Reformed Catholike Chriftian Religion,
commonly called Proteftant : therefore it is a fafe
way to Salvation.
The Major cannot be denyed : for God cannot
lye, or break his promife. /ffhd the Minor is cafily
proved by ptrts. Our Religion is tQ believe all thac
e is
(i8)
is in the Holy Scripture to be the true word o£God :
and more particularly we believe all the Articles of
the Creed called the Apoftles\ the Nicene Creed,
and that of Athanafim • with the Do&rine of the
Sacraments of Baptifme and the Lords Supper, and
we confefs thafcin a larger fence other facred myfte-
ries may be called Sacraments : we believe that every
man mull unfeignedly Repent of all fin, and turn
from it to God, and Love God above all, and his
neighbor as himfelf, and faithfully obey the whole
revealed will of God ; with other parciculars which
may be feen at large in our feveral confeflions. And
he that faithfully Believeth and doth all this,hath ma-
ny promifes of Salvation in the Scripture, John 3 .26,
God fa loved the tyor Id that he gave hi* only begotten
Son, that %>hofoever believeth in him Jhould not feriflj
but have everlafting life. But Proteftants believe
in him; and fubvert not, nor nullifie that belief by
any contradiction ; therefore they fhall not perifh
(if they be true to their profeffion ) but have ever-
lafting life.
Mark: 16. 16 Go and preach the G off el to every
creature : he that Believeth and ts r B aptized Jhall it
faved. But Protectants believe and are baptized.
Oij. So Hereticks and wicked men may fay. Anf
But not truely : For 1. Heretncks truly fo called, that
cannot be faved , do not Believe the whole Do&rine
which is fundamental or of Abfolu&e necefiity to
Salvation. Let .them (hew that by us if they can,
2. As Hereticks have not the true faith , fa wicked
men are not true in the faith ; The former want the
fides qua & qt*a both , that is, both true objeftive
and ftibje&tvfc faith : and the later want true fob*
jedlve faith at lead. And fo they will confefs
tha:
' (W)
that many a Pope hath done.
Rom. 10.9. If then confefs with thy mouth the
Lord Jefus , and (halt believe in thy heart that God
raifed him from the dead, thou /halt be faved. For
with the heart man bclicveth to righteoufnefs , and
with the mouth confeffion is made unto falvation.
But thus do the Protcftants ; therefore they fhalj be
faved.
The Do&rinc which Peter preached to Cornelim
was fufficient to fave him and all his houfe, Aft. 1 o. J4.
But every word of that is believed by the Proteftants,
therefore it may fate them.
The Jaylor is projnifed, AS. 16. 3 1. that if he
will believe on the Lord Jefus Chrili he (hall be fav-
ed. So Heb. 10.39. Luk* 8. 12. It is not faid, If
thou ttrilt believe in Chrift and the Pope of Rome
thou (halt fee faved, eAtt. 4. 12. [Neither U there
Salvation in any other : for there is none other name
nnder heaven given among men^ whereby we mttfi be
faved~] Therefore not the Popes name. In A€t.i$.i.
It's faid that certain men came down from fndaa
taught the brethren , that except they were circum-
cifed after the manner of Afofes they could not be
faved : againft thefe Panl wrote the Epiftle to the
Galatians , where you may fee how to think of fuch :
And in the like manner do the Bapifts teach men, that
except they believe in the Popa of Rome , and except
they believe that there is a Purgatory , and that Im-
ages may be worfhiped, ana that the confecrated
Heft may be adored , and that we may pray to
faints departed, and that thePrieft muft take the
Sacrament while the people only look on, and that
only the Prieft nauft receive it in both kinds , and the
bread alone may ferve the people , and t&at prayers
C % api
(20) '
and other Church -fervice (hould be in. the
Lutinc tongue when the people underftand it not ,
with abundance more of their vile inventions ,
I fay, thofe that believe not all this, they fey cannot
be laved; But what fay the Apoftles, Elders, and
Brethren at ferufalem , when the former cafe is
brought before them ? They would not hare men
tempt God, by putting a yoak on the moft of the
Difciples, but believe that through the Grace of the
Lord Jefus Ghrift, thofe that ufed nose of thofe
ceremonies (hould be faved as well as the Jews, Verf.
10, Ti. And the fum of their Decrees or anfwer is \
that [Thofe men who went oue from them and trou-
bled people with fuch words , did but fubvert their
fouls, by faying that they muft bs circumcifed and
keep the Law, and that they gave them no fucfh com-
mandment ; and that it feemed good to the Holy
Ghoft and them ro lay upon the Gentiles no greater
burden than thefe neceffary things, &c^ The Pa->
pifts thus go out as from the Apoftles, pretending
an A poftelical Tradition, and impofeupon the whole
Chrifttan world a multitude of Ceremonies and Do-
ctrines as neceffary to falvation , which are not to
be found in the holy Scripture. How (hall we know
whether thefe men indeed have any command or
Tradition from the Apoftles for any fuch courfe?
Why i. Let them (hew their Commiffion, and the
proof of their Traditions. 2. We fully difprove
them from the Apoftles owne words. It feerns good
to the Holy Ghoft and the Apoftles to lay on
the Gentiles no greater bu iea then the ne-
ceffary things here named; and by thefe they may
be faved, and they that te&ch otherwife are pro-
nounced by them fubvertersof fouls, that had n$
com-
command from them for what they did. Bat it
feemcth good to the Pope and his fafti.on to lay on
the Gentile Churches unnecefiary things, and mul-
titudes of them, pretending a neceility of them,
when they are none of the four that are hereonely
made ncceflary by the Apoltles , nor are fo made by
any other word of Scripture ; and fome they impofe
on pain of damnation , which they will not pretend
te be of neceffity themfelves. By proportion there-
fore we may hence judge, that the Papifts are meer
falfe pretenders to A poftolical Tradition, and fub-
vertcrs of fouls, and that the Proteftants may be fa-
ved for all their prefumptuous fentence to the con-
trary.
The Gofpel which Paul preached to the Corinthi-
ans , and which they received , was fuel) as would
. fave them , if they kept it in memory, viz,, that
Chritf dyed for our fins according to the Scriptures,
and that he was buryed, and that he rofe again the
third day,e£r. as Vaul witneffeth, 1O.1 5. 1,2,3,4.
And the Corinthians by the beliefe of this Do&rine,
were a Church of God and faaftified, 1 Cor. 1.1,2.
But the Proteftants believe all that the Corinthians
received to make them fuch a Church and fan&i-
fied and faved ; Therefore the Proteftants are fo
too.
John wrote his m Gofpel that men might believe,
and believing might have life, J oh. 20.30,3 1. There-
fore he that bclieveth that Gofpel (hall have life ;
but the Proteftants believe all that Gofpel; therefore
they (hall have life (fuppofing it to be a true faith
that worketh by love.) The Jews that heard *Fcters
Sermon, Ail. 2. were converted and added to the
Church (even three thoufand fouls) and put into a
C 2) ftate
ftate of Justification by Believing that Sermon, vtrf.
37, 38,41,46,47. But the Proteftants believe all
that Peter preached in that Sermon : therefore
they alfo are of the Church and j.uftified.
Andleaft the Accufing Devil or Papifts, rtiould
trouble the peace of any of his people, Chrift hath
proteftedit with his own mouth, Job. 5. 24 \_Veri-
/j, Verily I fay unto pu^ He that heareth my word and
believed on him that fent me , hath everlafiing life ,
andfhaR not come into condemnation , hut itfaftedfrom
death to life ] Me thinks this (hould make any Be-
lieter tremble at the thoughts of condemning thofe
that Chrift hath protefted . (hall not be condem-
ned.
Chrift hath promifed that all thofe that receive his
words, and in whom his words abide , (hall be be-
loved of the Father and have everlatting life, and be
heard in what they aske, fob. 1 4. 2 3 ; & 1 5 . 7. Doubt -
tefe that which Chrift himfelf preached was the true
Gofpel, and fo far fufficient that whoever believeth
itfhallbe faved. Ochcrwife Chrift could not have
converted any foul , fo far as to have brought them
into a fiate of Salvation by his Doftrine : and then
Peter and the reft of the Apoftles were not true
Chriftians by the belief of the Doftrine of Chrift,Buc
if the Dofti ine which Chrift preached be fufficient
zq make true Chriftians and Church- members of
thofe that receive it , then the Proteftants are fuch :
For,they believe every word that the Evangclifts re-
cord of the Dodrine of Chrift. And if the Papifts
fay that there is more of his Doftrine neceflary to
falvation, -which the Evangelifts did not record in
Scripture, 1 . We call for their proof of it, and 2 . We
knew'W t he Evangelifts did purpofely write the
four
(»3)
four Gofpels or Hiftorics of Chrift ? of purpofe to ac-
quaint the world with his Nature^Biril^Life^o&rine
DearirandRefurrcdion,e^.£*^ profeffeth that he
wrote his Gofpel upon pcrfeft underiian4ing of all
things from the very firft,which conteyneth a Decla-
ration of thofe things which are mod furely believed
among us, even as they were delivered by them that
from the beginning were eycWitnefTes and Minifters
of the Word, Lnk. i . i , 2, 3 , 4. And he tells us Aft.
1. 1,2. that he wrote his Gofpel of all things that
Jefus began bbthto do and teach, untill the day in
which he was taken up. It would therefore have
been an exceeding -biemifh to the Evangelifts that
wrote of fet purpofe both the Hiftory of Chrifts
Life and Doftrine^ if they had left out any part of it
that was of necemty to falvation. Proteftants there-
fore that believe all the Gofpel do believe fo much
as may bring them fafely to falvation. If Chrift him -
fclf be not a fufficient Teacher, nor the Gofpel it felf a
fufficicnt Do&rine of Life Then whither (hall we
go to feek it ? Then Pet^r himfclf was not the Rock,
nor a trucChriftian by Chrift3 Teaching : And then
the Pope ceuld not derive that from Peter which he
had not. But Peter himfclf thought and taught o-
therwife. He faith Q Lor d whether flail we gQ ? we
know that thou haft the Words of Eternal Life ] For
my part I will take Peterssounkl , and go to Chrift
for the words of Eternal Life , which are purpofely
recorded by foar Evangelifts in the Gofpel : Let
who will go to the Pope for anothet Gofpel , to fup-
ply the fuppofed defects of this , for I will
net.
Ih Aft. 22. & 26. and other places P*»/preacheth
fo much of the Gofpel, as might have made true
C 4 Be-
(Z4)
Be/ievers, and all that, the Protectants receive.
The Church of Rome when Paul wrote his Epiftle
to them , were a true Church, Rom. 1.7. and all
the Do&aine that Paul writeth to them we do be-
lieve.
TauiteWtth the Elders of Ephefm^ Aft. 20. 27.
that he had not fhunned to declare to them the whole
councel of God : and this is fummed up in ^Repen-
tance toward Cjod , and Faith toward our Lord Jeftu
Cbrifi~] verf. 21. And whatfoever Paul hath writ-
ten to thefe Ephefians or any other Churches or
perfons,we believe.
But what (hould we talk any more with fuch an
ajrrogant unreafonable fort of men , that dare main-
taine that the belief of all the Holy Scripture is not
large enough to falvation. Atheifts and Infidels fay
of the Scripture , that it is too big to be all true :
And Papifts fay that it is not big enough to bring a
man to heaven that believeth and obeyeth it. Shall
the Holy Ghoft endite a Volume as big as the Bible,
and when he hath done (hall any pretending to be
Chriftians, perfwade the world that he that believeth
all this, (hall be damned if ht believe not the clofetr
Traditions which the Romane Biftiop pretendeth to
be the keeper of?
Nay fee the ftrange contradi&ions of this giddy
faftion ! They lockup this Scripture it felf from the
common people in an unknown tongue : They
damne the tranflating of it as the root of all Herefies,
and burn men to a(hes for ufing the Bible; when they
cannot keep'it unknown any kmger, they tranflate it
themft! ves as far as they can to their own advantage ,
and puck forth with their perverting Annotations;
and yet when they have all done, they condemne any
that
(*2)
that read it without a fpecial licence from their Or-
dinary : which in England and France they fome-
time grant to avoid fufpicions ; but in Spaine, Italy y
&c. too few if any at all. And when they have
written voluminoufly to prove that the Scriptures
are not neceflary to the people for falvation , and
that Ignorance is the mother of devotion , they
come back again, and difpute againft the Proteftants,
that the whole Scripture is not fufficient to falvation,
and he that believes but the 'Scriptures is not in a fafe
way to falvation. Icfeemsthen that the Popes Ca-
nons are more necefTary then the Scripture ; For a
man may be faved without the knowledge of Scri-
pture , but not without the knowledge of the Ca-
nons of the Pope : Yes,- that he may too : if fome of
them miftake not, if they will but implicitely be-
lieve that the Church of Rome is the Catholike
Church, and that the Pope is the infallible fqveraign
of the Chriftian world, i and believe fome Articles
of the Creed upon his credit, he may be faved with-
out either Scripture or Canons , fo he be but ready
to believe and obey whatever (hall be offered to him
by the Pope for the time to come.
Moreover Chrift and his Apoftles do frequently
promife Remiilion and falvation to all that truely
Repent , that love God in Chrift , that mortifie the
fie(h,&c. but all this do the Proteftants, and their
Religion teacheth them to do it. Vaul concludeth
that, There is no condemnation to them that are in
ChriFl fefu* , that w'alk^ not after the fie Jb but after
the fpirit, Rom. 8. 1 1. But the Proteftants are in
Chrift Jefus , and their Religion teacheth and en-
gageth them fo to walk: therefore there is no con-
demnation to them (that do fo) and they may with
the
(a6)
the fame Apoftle, Rom. 8. 33, 34. Challenge all the
Papiits in the world. , It is God that juftifieth, who
(hall condemne us?
Paul telleth Timothy that the holy Scriptures are
able to make him wife to falvation , 2 Tim. 3.15.
therefore they may make us alfowife to falvation,
And he addeth , that [_ All Scripture is given by in-
fpirationof God , and u profitable for DoHrine , for
reproof \ for correction , for inftr uElion in right eeufnefs,
that the man of God may be perfeEl, throughly furnijb-
ed unto all good workjf]ver\. 16, 17, It were endlcfs
to recite all that proveth the falvation of them that
believe and obey the holy Scriptures. But this all true
Proteftants do. I (hall therefore leave this taske y and
next hear what the Papifts can fay to the contrary ,
and what they are able to produce to prove that we
are not in a fafe way to falvation.
Obj. 1 . There is but one fafe way to Heaven : The
•Proteftant Religion is not that one way : Therefore
not a fafe way. The Minor is proved thus : that
Religion which the Church hath owned from the A-
.poftlesdayes till now, is that one way : The Pro-
teftant Religion is not that which the* Church hath
fo owned : therefore it is not that one Religion. The
Minor is proved by parts : 1 . As to Doftrine, 2. as
to Difcipline, 3- astowodhip. 1. The Church
ever fince the Apoftles dayes , hath- maintained
the Do&rines of, 1. Free-will to good or evil, 2. of
Predeftination upon forefeen faith , 3 . of mans me-
rits, 4. of Juftification by Inherent Grace, 5. a-
gainft the certain Perfeverancc of all the Juftified ,
and confequcntly againft their certainty of falvation.
6. Vow-
(*7)
6. Vowed Chaftity and Monaftical Life. In Difcipline
the Church ever held, i. The Popes Supremacy
and IJniverfal Jurifdi&ion ; 2 The Government by
Bifhops over Presbyters : 3. Ordination by them,
and not without them. 4. Pennance and Confefli-
on of fin. 3. In matter of Worlhip the Church
Imh ftill ufed, 1 . Chryfme to the Baptized. 2. Im-
pofitionof hands in confirmation. 3. Thefacrifice
of the Altar. 4. The Crofs. 5. Holy dayes.
6. Fafting dayes. All which the Proteftants have
caftoff : Therefore they are not, of the fame Reli-
gion-
Anpto. 1. To the Major Propofition of the main
Argument, I anfwer. The word \J*ff\ referretb to
fome Danger that we are fafe from : The way may
be called fafe therefore, either in refpeAof fin or
damnation : Alfa this way may be called \jnf\ in re-
fped of the Effentials of Religion, or elfe in refpeft
of fome inferior truths and duties , that are not of
abfolute necefiky to falvation. And fo I fay that
there is but one Religion as to the Effential and abfo-
lutcly neceffary points , in which a man can be fafe
from Damnation. And there is but one Religion as
comprehending all the Integral parts, in which a man
can be fafe from fin : But yeFthat Religion which in
the Effentials and Abfolutelyneceffary points is but
one, may yet eonfift with errors in lower and leffer
things in the minds of thofe that hold it; and yet be a
fafe way to falvation,though not fo fafe as to freemen
from all fin.And confequently there may be differen-
ces among true Chriftians that {hall be faved, though
there be nothing but perfed Harmony in the entire
Do&rifle
Dodrine of ChriiHan Religion as delivered from
Chrift and his Spirit : ,Becaufe no man holds that
Dod rine entirely and per&dly without any error or
ignorance , and therefore there will be much diffe-
rence among thofe that (hall be favsd. To the Ma-
jor of the Pro-fyllogifme, I arstwer, Implkitelyand
in Generals the Church hath owned the perfed truth
in all ages , becau^ it hath Believed that all that God
faiih is true, and that the Scripture is his word : But
explicitely Zf\d particularly the Church hath not held
alijihe truth of Religion, in any one age iince the A-
poftles. For every man on earth hath been Ignorant ,
and themoft knowing men erroneous in fome things :
feeing we are all imperfed,and here know bat in parr.
And fo one particular Church might erre in one
thing, and another in another thing,as the differences
about Eafter, Rebaptizing, the Millennium, Infants
Communicating, ejre. {hew they did. And of the
fame Church one Member might erre in one thing
and another in another thing : it being as certain
that no two men on the earth are in all things of the
fame minde, as that none on earth*are perfed: in
knowledge. To the Minor I anfwer, that the Religi-
on called Proteftant is die fame in all points abfolute-
lyneceflary to falvation which the Church hath flill
owned : And in other inferior points, the Churches
having not been all or alvvayes of one minde , fome
ages were more pure , and others more corrupt :
The Proteftant Religion is neerer to that of the pur-
er times then the Papifts is : It is the fame in theEf-
fentials ; it is the neereft it in the Integrals ; it is
more remote from latter corruptions intrQduced
in times more remote from the Apoftolical pu-
rity.
To
Tothc particular inftances of our differences from
the former Churches, I anfwcr particularly. l.For
Free will to God, if yon mean a natural freedome,
which is [[the wills felf-determining Power 3 fo the
Proteftants maintain it as well as the Fathers. If
you mean a moral freedom from ill-inclining habits,
which is properly a right- difpofuion, fo the Fathers
maintained it not.
Oh). Let Scultetu* in Medulla Tatruw and others
of your own Writers be judge who ftill number this
inter n&vos Patrttm.
*s4*fw. Scultettuand Calvin and others might,
miftake the Fathers fence and- think that they fpoke
of moral Freedom, when they fpoke but of natural,
which is infeparable from the will And its like that
they did fo, feeing the Fathers maintained Original
fin, which is that pravity of humane nature , which
, is clean contrary to moral Free-will. 2. And if the
Fathers were for a Free-will in a moral-Ethical fence,
fb is one part of the Proteftants as much as they were:
And if they were in the right , foare thofe Proteft-
ants ? If in the wrong then the other part of the Pro-
teftants are in this, in the right. '3. This is a point
that men may differ in, as much as the Fathers did
from us,and yet be in a fafe way to falvation. 4. The
Dominicans and the Jefuites differ about it as
much as we and the Fathers ; yea, they cannot yet
agree, what natural free-
will is. 2. For Predefti- * i n this the Ancicnci differ-
•nation upon forefeenfaith. ed gmong themfelves Jujiin
* I . There is no Decla- ant * M* f ©Hewers being for
ration of the Churches jfcWurt RcddHiittioii and
for Reprobation «•
feenunbeief: arfd others being for Predeftiagiion \ ie-
dios) upon forefeet
aiinde
mindc in thofe times about it , but what is found in
the wrigtings of particular Do6?ors. 2. We
confefs that men areEle&ed to Glory and Juftifica-
tien from guilt, upon forefeen faith : But we fay
withall that they are Elefted to that faith; and that
God did forefeeitas a thing which he intended to
give f and not as a thing which corrupted unregene-
rate nature would produce. 3. And wefayaifo,
that this is a point that men may differ in that yet arc
in a fafe way to falvation.
3. As to the point of mam merits, we fay; that
the Fathers differed from us but in word and not
indeed : It fcemed good to them to call every moral
aptitude or Ordination ad ^Pr&mium , that is, the
Rewatdablencfs of our a&ions , by the name of
merit; and every Rewardable work meritorious.
We thinke it fitteft to forbear this name. This
Verbal difference makes not two diftind Reli-
gions.
4. As to the point of Juftification , we confefs
that the Fathers commonly called that Juftification
which we now call Sandification. And we our felves
maintain that Sanftifieation dothconfift in Inherent
Graces. This difference therefore being but verhai,
the Religion and the way to falvation is neverthe-
lefs the fame.
* Auftin , Profper -5- As for the pwnts <rf* Pcr-
Wuigcutm, &c i fatly Severance and certainty of Sal va-
maiatain the Per- tion , and Virginity or vowed
fcrerance of ail tbc Chaftity, with the fuppofedme-
R TdSlfi 7 ° f rit thcreof > and of a Monaftical
lc i u or Eremetical life ; we think that
moftofthe Churches fiace the firft century , have
departed from the Apoftles Do&rinc in thefe points ;
and
and therefore we appeal to the Scripture. But yet
we know that thefc are not points of abfolutc neccf-
fity to falvation ; fo that whether thofe Churches,
or we were miftaken , yet is our Religion the fame,
and both they, and we in a fafe way to Hea-
ven.
* 2. For matters of Government and Difciplinc
we fay i . That we undertake to manifeft it as cleare
as the light, that the Popes Supreme Headlhip, and
univerfal jurifdi&ion, is a novelty introduced above
fix hundred years after Chrift. 2. Far Diocefanc
Epifcopacy and their ordination, fomeof the Re-
formed Churches do own it : But it is not a matter
foneceflary to Salvation , as that all men that will
be faved muft nteds be of one-minde in it, 3. We
confefsand maintain the neceffity of true Penitence
and fuch confeffion of fin as is neceffary to manifeft'
Penitence to the Church after a notorious fcandal t
and of confeflion to thofe that we have wronged :
and of private confeflion to our Paftors, in cafe that
we cannot have a through care of our wounds, or
comfort to our confeiefices without it. Laftly, as
for the Ceremonies mentioned which the former
Churches ufed , and as for the bare name of a Sacri-
fice and Altar ( while they agreed with us in fence)
we take them not to be matters of fo great moment,
as muft make them and us of two Religions ; as if
both were not in a fafe way to falvation. The heft
men on earth may differ in as great a matter as one
of thefc : and if they ifi a miftaken : r eal (hall depart
from the Apoftles , fo that we cannot imitate both
the Apoftles and them, we had rather of the two
leave them then the Apoftles; yet holding with them
ftill in the maine.
Ob.
(**)
qb). The Religion of Proteftants differs from the
Abiiliae and Greek Churches and all thef world as
well as the Romkne , and therefore cannot be a fafe
way. Anfw. i . If chat be not a fafe way which dif-
fers from the Greeks, Abaflines, &c. then the Pa-
pifts way is much lefs fafe then ours : for they do not
onely differ from them , but un-Church them and
condemne them to Hell , and fo do not we. 2. We
are <3f the fame Religion with them : onely we have
by- Gods great mercy call ou: of that one way
fome (tones of offence, which they have not; yet
caft out.
Ob). 2. The true fafe Religion hath had avifible
Church profiling it from Chrifts time till this day :
But the Protd-tant Religion hath not had avifible
Church, profefling it to this day : therefore it is not
the true fafe Religion.
*Anf. The Major leafilygrant and difclaim the
needlefs fhift of them chat would deny it. But the
Minor I deny : If they, call for the proof of that
vifible Church, and aske where it was before Luther^
w'e fay that it was wherever Chrift hadaChruch:
From CRrifts time full many hundred years after,evea
at Rome, it felf and many other places : and from
Chrifts time to this day it hath been in Ethiopia,
Greece^ Egypt y MefipotamU, and many other Coun-
tries t if not ftill among the Romanifis therafelves :
for full proof of which, note, that it is from the
EfTentiais ,
K 11 J
Effentials , and points of great neceffity that we de'
nominate our Religion ; ::nd every difference in
lefier things doth not make a diftind Religion : clfe
there were as many Religions in the world as men.
Note alfo that the main difference between us and the
Papifts is, not that they deny the fubftance of our
Religion direftly , but that they fuperadde a great
many of new Articles to the old Creed, and have
made their Religion much larger then ours , many
of their new Articles confequently fubverting the
Fundamentals which they profefs. So that our Re*
ligion is, and ftilt hath been among the Papifts, and
other Churches : and if they adde more to it , that
makes it notceafein itfelf to be what it was Our
Religion is wholly contained in the Holy Scriptures,
and that all the Churches have ftill allowed of : The
Papifts themfelves confefs it all to be the Word of
God, which we appeal to as the onely Touch- ftone
and rule of our faith.
Obj. So you would make our Religion and
yours to be all one. Anf. As the word Religion fig-
nifieth the Effentials of the Chriftian Faith , or the
points of abfolute neceilicy to Salvation , fo our
Religion is with you , and is owned or confefled by
you : As it fignificth all thofe points that are conceit-
f^neceflary to Salvation with the profeffors, fo your
Religion is not all, but part, with us : Andasitcorn-
prehendeth alfo all thofe Integral parts, which a man
may confefledly be faved without , fo he do not wil-
fully rejeft them , fo yours and ours do much differ •
And that your Religion is not all with us is no lofs to
us ; becaufe the points of yours which we difown
are both novel additioss of your own brain , and al-
fo fuch as contradid the acknowledged verities.
D Where*
Wherever then Chrift had a Church that did believe
all the Doftrine of the Scripture , and fpecially 1 the
Creed, die Lords Prayer, the Decalogue y theDo-
drine of the new Covenant , Baptifme , the Lords
Supper, and the Miriiftry ; there was our Religion
before Luther : If any added hay and ftufeble, if their
work be burnt , and they fuffer lofs , yet our Re-
ligion among them is the fame ftill.
Ob), But do not you make this Negative a part of
your Religion;- that nothing but Scripture is to be
believed^ divina ? and what Church was of that
Opinion ?
dnfw. i. We have oft at large (hewed that many
of the ancient Doftors of the Church have aflerted
the Scriptures fufficiency at large , and appealed to
them as the fiilhReveiation of Gods will concerning
all things ncceffary to falvation , and the fufficient
Rule to Judge of conrroverfies. 2. If they did any
of them think that the Church had a fupptradded
Revelation by Tradition , in points of order, of no
neceilityto falvation ; this doth not make them and
us to be of two Religions \ or wayes of Salvation ,
as long as they do not introduce any dangerous or
deflruftive points under that pretence.
Ob]. But the Church ftill held thole things as ne-
ceflary to Salvation which you deny. Anf. We
deny that to be true: Some of the points in difference
are novelties of your own, which tke ancient Church
didiiever hold : the reft are fuchasthey never laid
fuch a ftrefs,as mens Talvatiort upon.
To conclude, Let it be confidered whether this
Argument may not damne your felvcs which I turn
againft you Thus. The truefafe Religion hath had
a vifible Church profeffing it from Chrifts time till
now:
now : But the Religion of the Romaxifts (as com-
prehending all poiats of their faith,«or made by them
to be neceffary to falvationj hath not had any vifible
Church profeffing it of many hundred years after
Chrift : Therefore ic is not the true Religion , nor a
fafe way to falvation, The Minor I (lull undertake
more feafonably to make good : And eur Divines
have done it already.
No doubt but common reafon and juftice rcquir-
cth, that you chat call to us fo earneftly for.a Cata-
logue of the ProfefTors of our Religion in all Age*
fhould be as much obliged your felvcs to give us a
Catalogue of yours : yea and to give it firft, becaufc
you are the firft in pleading the neceflity of it. Un-
dertake this task therefore, and perform it well, and
you {hall carry the whole caufe. Give us a Cata-
logue of any, beiiies impeached Hereticks , that did
own your main points of Popery for many hundred
years after Chrift , and we will give youafullac«
count of fuch ascontndifted thofe conceits and be-
lieved as we do, and let both be compared together,
andletthemoftfatisfa&ioa and the fulleft evidence
carry if You make a meet* empty noife among the
vulgar , of Antiquity and Universality , and call for
a proof of the perpetual or continued visibility of
our Church , as if in this you had the adrantage ,
and the ballancc did turn on your fide : When as
(though we know that there is no f uc h neceflity of
our proof in this as you pretend yet) we know your
difad vantage here to be fo great , that if you will
but be perfwaded to this way of tryal, it will be to the
utter fhame and confufion of your caufe. Whats the
matter elfe that you ftill appeal to the latter or prc-
fent Church, and that is only to the Roman* ,and thats
D 2 onely
onelytoyour felves? If we do but invite you to a
tryal by Scripture; and the Fathers and Records of
the three firft ages , you prefently fcorn the motion
and fall upon the Fathers with accufations, as if they
had not underftood or believed all that was neceflary
to faivation ^ or to the being of a Chriftian or a
Church ; for you fay they did not meddle with tfaefe
controverfies ; and fo you call us down to the latter
or prcfent times, as hiving equal authority with the
firft: To which we fay, i.That the filenceof the
firft times .concerning, thefe matters, if there were
no more (as yet there is) is fufficienc to prove that
they were not then taken for any naceflary points of
faith. For , Though our Records of the fecond
Age be very fiiort , yet both .they and much
more thofe of the third and fourth • Ages do
containe flich pur poTely undertaken , explications /of
the'Ghrifttan faith, that we cannot imagine fuch a
mukimde of neceffary points would have been omit-
ted. I 2. And though the Paftors of the prefent age
have equal Authority in Ruling their Congregations,
with thofe of the fecond , yet they cannot give us fo
furean account what was the dodrine ai)d praftice
of theformer Ages/ nor any way prove it to us but
by producing fuch records.
The Papifts themfelves are fo far from denying
that the Ancient Fathers and Churches did hold the
Pbfirivc part of our Religion, that they hold it thera-
fdves ; For they themfelves profefs to believe every
book of holy Scripture that we do: They fay they
believe the Creed called theApoftles, and the Ni*
ceneaniCovftantiHopolitaneCtccd, and that of t/f-
thanafitui and lb do we (ftill taking- the holy Scri-
pture onely for our Rulej fo that their own tongues
muft
(37)
nuift confcfs the Antiquity , and Univerfality , and
fucceilion of our Religion :• For this is ours.
But all that they have to obejeft is this, That we
can name no Churches or Fathers that held our
Negatives, To which I fay , I. The Negatives
(atleaft, for the raoft part of them , if netallj are
the mcer confequences of the Affirmatives and Pofi-
tives, andirnplyed or plainly included in them : For
example, when our Religion faith \Thm (halt wor-
ship the Lord thy God^ ana I him only Jh alt thouferve'}
this includeth the Negative [[Thou (halt
not worftiip or ferve Saints, Angels or ac% 4 * 10#
any other, fave only by a fervice and honour duely
fubfervient to the fervice and worfhip of God : and
therefore that we give not Divine worfiiip to the
confecratcd hoft, or the Virgin Mary , or to any
other meer creature. Our Religion teacheth us £to
do all things to edifying] iCcr. 14. 26. Thisinclud-
eth the negatives [[that we muft not worftiip God ia
an unknown tongue or Onedifying manner, bleating
and bellowing out our prayers in hideous or ridicu-
lous tones.] Our Religion maketh it the Minifterial
Commiffion , to teach the Nations and Baptize,
Mat. 28. 19,20. This includeth the Negative that
women or lay men fhould not fo teach ^that is, as
Comrnifiioned officers ) nor baptize :
Thisaffirmative^P^rwasfentto Dif- * 2 ' ** %
ciple Nations] includeth this Negative [Peter was
notfent to be the fixed Bifhop of Reme, arid there
torefide. This affirmative [The Apoftles are the
Foundation of the Churcb] includeth this negative
[/Peter alone is not the Foundation of the Church]
This Affirmative Qlt is bread and wine which we take
and eat and drink in the Eucharift] containeth or im-
d 3 ply-
(}8)
plyeth the Negative, that |[It is not Chrifts flcfti and
blood, which the bread and wine is tranfubftantiated
into] I might thus inftance in many more : Our Ne-
r _ gatives are contained or implyed
fSS 52" A *™^s which V
oot bring > O.i hold or confcfs your fe|y«.
logue of thofe that in all ages have maintained our Nega.
tions of tfeeir corruptions , becaufethe Corrupters were net
then rifen up 5 and how fliould w^ prove that the Church ©►-
pofed an error before it was hatched.
2. I anfwer further , that we haveexprefs nega T
tives alfo both in Scriptures and Fathers ; in the
main points of difference between us and the Papifts.
We have a plain £ Thau Jhalt ttat make to thy [elf
any Graven Image , &c. Thou Jhalt not bew down to
them nor tyer&ip them^ &c. "] We have a plaice Qln
the Church I had rather fpeak five words with my
underftanding that I might teach others alfo, then
ten thoufand words in a tongue] (unknown) 1 Cor.
14.29. We have a plain [[See thou do it not, fori
am thy fellow fervant ] Rev. 22. 9. And fo of the
chief differences through the reft.
3. If we had but this one point proved, thatQthe
holy Scripture is a Efficient Rule of Faith] it fully
warranteth all our Negatives wherein we differ from
the Papifts. For, to Believe all that is in Scripture,and
that this is fufficient , will furcly warrant as to ex-
clude their additions. And we have oft proved that
the firft ages did maintain the Scripture fufficiency.
This one anfwer doth fully juftifie us againft this ca*
vil of the Papifts. The Ancient Church and Fathers
believed the Scripture and the fufficiency of that
Scripture as containing all points of faith : And fo do
we.
we. And fo alt Popiih faich is excluded (Though w e
confefs many Ceremonies and points of order
were then admitted as from the Ouircfo.
4. Negatives beceune necdTary ro be exprefly af-
ferted by occafion of Hereiies. And therefore who
can wonder if many of them are never mentioned till
thofe herefies did call them out. When there was
no man fo impudent as to fay that £The Pope of
Rome is the Univerfal Biftiop and Governor of the
whole Church]] or that [[God muft be worlhipped in
an unknown tongue] or that [Images muft be wor-
{hipped] who could expeft that the Church (hould
have occafion in words to exprefs it as a part of their
faith that [The Pope is not the univerfal Biftiop ;
not infallible, &c7\ and fo of the reft ? If Popery
had rifen fooner , it had fooner been contradifted.
5. There may be an hundred Negatives made ne-
cefTary hereafter by herefies , which it is notnecefla*
ry now to put into our Creed or confefiions , be-
caufe they are not yet Sufficiently 'contained or im-
plied in the contrary Affirmatives. If Hereticks a-
rife that fay that man hath feven fouls ; that the foul
returns to be GodsEflence,and was fo eternally;that
there are fourteen Sacraments ; that Infants muft
take Orders ; with a hundred the like ; then it might
be Receflary for us exprefly to deny thefe ; and (hall
they then tell us that our Religion is new and theirs
©Id, becaufe we cannot prove that any did before
deny theirs ? So what if we could not prove that
any before had faid QThe Pope is not the Univerfal
Governor ?] that is becaufe there was none fo (ham-
Jcfs for fix hundred years as to fay he was. Whefe
Religion then is proved new by this, ours or theirs ?
But I (hall fay fomewhat more to this anoa in the
end> D 4 Obj.
K$°J
Obj. 3. That Religion which cannot be known as
having no certain teft to difcern it by t can be no fafe
way to falvation ; But fuch is the Reformed Religi-
on, therefore, &c. The Minor is proved : If they
hav« any fuch teft , either f it is Scripture , or fomc
confeflions of their own : But neither of thefe :
therefore not Scripture : For that is appealed to by
many Religions , and therefore can be no proper
Teft todifcerneoneof thfcmfrom the reft; Befides
it knows not fomuch as the name of the Reformed
P rot eft ant Religion : Not any confeffion : for they
.have no one which they agree in , but one difclaim-
eth what another owneth : And they have none
agreed on by a General Couneel , or by all them-
felves.
Anf 1. The. Teft of our Religion is the holy
Scripture ; This we profefs joyntly to be the Rule of
our faith and life: To this we ftill Appeal, If we
mifunderftandit in any point,wc implicicely renounce
ail fuch errors , becaufewe explicitely in general re<*
nounce ail that is contrary to the Scripture. This may
be the true Teft of our Religion though others fall-
ly pretend that theirs is more agreeable to it. Many
things maybetryed by the famcTouchftone, and
weighed by the fame ballance; whereof Tome may
be currant, and others unfound, or light. May not
the Law of the Land be the true Rule of our obedi-
ence to our Governors , though the Rebellious or
difobedient (hould pretend to be Ruled by the fame
La#s.
2. They
(40
2. They are not all diftind Religions which the
Papifts call fo : Many appeal to the fame Scriptures,
who agree in the maine concerning the fence , and
difagree onely in fome inferior things. Thefe are
not feveral Religions.
3. Our confeflions do fhew how we underftand
the Scripture ; wherein we agree in the main , as
the Harmony of Confeflions teftificth , though in
fome leffer things we differ.
Ob). 4- They that have c&uflefly feparated from
all the Churches in the world are not of the true
Religion nor in a fate way to Salvation : tut fo have
the Proteftants done : for they are divided both from
Romane Church, the Qreekj^ AbaJJlnes^ ^Armenians,
and all : therefore they arc not in a fafe way.
Anf Its one thing to withdraw from fome corrup-
tion of a Church and another to withdraw from the
Church. 1. We that are now living did not with-
draw from Rome or any of the reft : for we were ne-
ver among you or under you. 2. Our Fathers with-
drew not from the Church as ChrifUan or Catho-
like, but from the particular corruptions of the Ro-
mane fa&ion , in Do&rine,Difcipline,and Worfhip;
rejecting their lately ufurped Tyranny ,by which they
would have ftill obliged them to fin againft God,
As we are commanded to withdraw from each parti-
cular Brother that walketh diforderly , fo muft we
from a particular Church when they will be fo di&
ordered, as to Tyrannize over the univerfal 3* The
Church of Rome re jeded us by a caufelefs excommu-
nica-
.(42)
nication, who were not de jure under her power.
4, We ftill profefs our felves of the fame Church
with the Greekj , sAbajfines^ Armenians , Cofties^ and
all others on earth that hold the Scriptures, and that
fo hold the Anticent Creeds or fundamentals of
Chriftianity; as that they do not evidently fubveri'
it again by contradidory Errors : Iftheyholdno
Errors but what may confift with a true belief of the
Fundamentals i« the fame perfons (though by an un-
feen confequgnce they may contradid them) we fe-
perate not from that Church fo as to difclaim it from
being a true Church : And therefore its not true that
we io feparate from all the world : but as to the Lo-
cal Perfonal Communion or prefence , we dare
not joyn with the trueft Church in the leaft known
fin : But in that refped we cannot be faid to fepa-
rate from the Greeks o» Abajfincs , that we have no
opportunity of Local Communion with. While
all men are imperfed, one may fee that Error which
another feeth not : and to feparate meerly from a fin
of one man or a Church is not fimply to feparate
from the man or Church.
Obj. 5. That Religion which hath no unity in it
{elforconfiftency, but is broken into many Seds,
and ftill running further, is nofafewayto falvation.
But fuch is the Protectant Religion , therefore.
Anfto. We deny the Minor. Our Religion is
#ne, fimply one, and raoft confiftent , and ha-
ving one fure ftanding Rule , not fubjed: to changes
as yours is ; even the word of God himfelf. The
fame
(4?)
fame Rule that the firft Churches had f and the fame
Teft by which the Chriftian Religion was known of
old, when the Belief of thrScripture,and particularly
the Ancient Creeds, and the a&ual Communion with
the true Church , was the teft of a Catholike the
oneinDoftrine, the other in Communion, as free-
ing him from Schifmes. We believe all the fame Ar-
ticles, and we divide not from the Catholick Church.
If any depart from Scripcures as to the fence in
points absolutely necefTary , they ceafetobeof our
Religion. If any depart from it in lefler things ,
they may yet be of the fame Religion with us • but
fo far we difown them , if we know it. Popery
hath no,fure teft, or means to prevent mutation. But
we have in that we fix on the Immutable Rock. If
Anabaptifts, Scparatifts, or any erroneous perfoas
live among us, fo far as they hold thofe errors fo far
they are none of us : And if any err, whom we dare
not rejeft, we yet rejed: their errors, and take them
for ro part of our Religion. And if this Argument
hold, it will much more condemne the Romanifts
who have more diverfity of opinions and wayes a-
mong them then the Proteftants, as may in due place
be fliewed.
Ob). 6. That is not the true Religion norafafe
way to Heaven , which men can have no Infallible
certainty of. But the Proteftant Religion is f Ue h :
For they all profefs their Church to be fallible.
Anp*. Wemuftdiftinguifh between a man that
May be deceived, and a man that Is deceived : And
f44)
between Infallibility in the Objed: , and in the
Subjed: or Intellect. And between Infallibility in
the abiblutely neceflary points, and in fomc Inferior
fmaller matters. And fo I Anf. i . The Rule of our
Religion,?/**., the word of God , is Infallible , yea
the onely Infallible Rule of Religion : and there-
fore we have an Infallible, and the onely Infallible
Religion. 2. The weaknefs of the Recipient muft
be differenced from the Religion which hathnofuch
weaknefs There is ftill the certainty and Infallibility
of the Objeft , when the believer through his own
weaknefs may be uncertain. 3. No man is Falfm
a&ually deceived, while he believes that do&rine of
our Religion, that is, the holy Scripture ? And this
we are certain of. 4. No Chriftian mfctifn comfojito^
nor no Church is fallible , or can err in the Funda-
mentals or points abfolutely neceflary. For if he do
fo, he ceafeth to be a Chriftian , and that to be a
Church, 5. In fenfu divifo , he that was a com-
mon believer, may Apoftatize from the faith , and
fo may a particular Church : and therefore is falli-
ble, but is not, as is f&id, Deceived, till it turn from
the Infallible truth. 6. The beft man or Church on
earth doth know but in part, and therefore erreth in
part,and thcrfore is fallible in part or in lower things,
So that it is not the leaft proof of the fallibility of
Scripture or the ReformedReligion,that men may A-
poftatize from it, or that they m&y ftaggcr in Believ-
ing an Infallible Truth, or that we are fallible in lefler
things. All true Believers are aftually Infalliblly per-
fwaded of the Truth of Gods Word,and particularly
of all things abfolutely neceflary.
Ob).
(45)
Obj. 7. That Religion is not true nor a fafe way
to heaven which wanteth many Articles of faith ;
But the Proteftant Religion wantcth many Articles of
faith : Therefore.
An/ft. 1. We rauft diftinguifh of our Religion
as it is in the ProfcfTed Rule , and as it is Impreffed
in themindes of men : In the former refped: , we
fay that our Religion wanteth no Article of faith :
for Gods perfeft Word is our Religion : But in the
minds of men Religion is more or lefs imperfed ac-
cording to the ftrengch or weaknefs of mens faith.
2. We rauft diftinguifh between true Articles of
Faith, and falfe ones made by the Church of Rome,
We are without the latter (but want them not^ but
we exped that they who call them Articles of faith,
do prove them fo.
Obj. 8. Your Religion is unfafe by your own
Teftimony : You condemne one another : the Lu-
theran condemneth the Calvmift as Blafpheaious ,
impious, and damnable : the Calvimjis condemne
the Lutherans : the Anabaptifis both : and every
fed is condemned by others : Therefore.
Anf. 1. The Churches confeflions pafs no fuch
condemnation; nor any moderate fober men, 2. If
two children fall out,&call one another Baftard, they
arc never the more Baftards for that, nor will the
father
(46)
father therefore call there fo ; elfe what will become
of your Jefuites and Dominicans.
Obj. 9. The very name of Lutherans y Cahi*ifts 3
Trotefiants, do plainly exprefs a Seft or party, dif-
ferent from the Name {Catholikg ] which denoteth
the true Church which only holds the true Religion :
And the very name £ Reformed"] is novel , and no
proper title of the Catholike Church ,. but oncly a
cloak for your Schifme , which difclofeth the novel-
ty of your Church and way.
Anfw. 1 And of how much better fignification
think you, is the name £Papift] or £Romanift ?
You call your fel*es Catholikes,and we call our felves
Catholikcs : You fcornfully call us Lutherans , and
Calvimfis which are names that we difclaime , and
then argue from your own impofed names. Would
you have us do foby you ? And as for the names of
KP rot eft ants, and Reformed, we ufe them not to ex-
prefs the Effential nature of our Religion , but : the
Accidental Removal of your Corruptions. So that
though Scripture or Antiquity talkenot of QA Pco-
teftant , or Reformed Religion] by name , yet it
commendeth to us that fame Religion , which we
now call QProteftanc, or Reformed] but then it
could not fo be called, becaufe you had not then hat-
ched your corruptions and deformities, which are
prefiippofed to our Reformation. The man that
fell among thieves, when his wounds were healed,
was a £Cured man] whereas before he was not a
cured man, becaufenota wounded man : And yet
he
(7)
be was the fame man as before -, and the Thceves
chit wounded him would have made but a foolifti
plea, if they would have difpoflefled him of his In-
heritance on pretence that he is not the fame man ,
and have proved him not the fame, becaufc he hath
not the fame name, it being not a Cured man that
owned that inheritance before.
0£j. 10. Where the Catholike Church is, there
the Catholike Religion is , and ne where clfe : But
the Catholike Church is not with you , but with us •
For,you found us in Pofleffion of the name and thing
and then departed from us as Hereticks in former
ages did from the Church : Therefore it is not you
but we that have the true Catholike Religion, which
is the onely fafe way to falvation.
Anfw.i. The Church muitbe known to be true
and Catholike by the Religion which it ownctb, and
not the Religion by the Church. You begin at the
wrong end: As if J would prove fuch a thing to be a
Vertuc becaufe it is in fuch a man, as Iiftecm , when
I ftiould rather grove him to be honeft and Virtuous,
becaufe that which is firft,proved honefty,fc Vertue
dwelleth in hifti. 2. Did we not find the Greek** £-
thiopianand other Churches in pofleffion of the name
of the] Catholike Church as well as you ? Yet you
would difpoflefs them. 3. Wc found you in Pofleffi-
on of All in your own account : and all is yours if
your felves muft be Judges. But in the account of the
Greeks Abaffine and other Churches we found you in
Pofleffion but of the name of £ A Church]] and not
[The
(4&)
£TheChurch]] apart of the Church Catholike, and
not the whole ; a Corrupt part and not the Head, or
the Pureft part. 4. We departed not from you as a
Church, much lefs as the Catholike Church, but as
corrupted : Nor do we yet deny you to be a Church,
but to be a found Church or' the Catholike
Church.
Concerning this and the former Queries, efpe-
cialiy [when our Church was in all Ages before Lu-
ther"} we (hall clear our felves by giving* the true
ftate of the cafe , which wi*l Juftifie it felf.
ChriftcametobethePhyfician of difeafed fouls 1
In hisGofpel he'proclaimeth his office, and calls
them to him felf for cure, and prefcribeth them the
means : But he takes the time of this life for the ac-
complifhing it , and cureth no man perfe&ly till
death. His Church therefore is as an Hofpitalor a
City fo infe&ed, that there is not one in it that is
perfe&ly found ; One of the deepeft radical difeafes
is Pride, which corrupted the blood evqn of the A-
poftles themfelves. So far that it broke out into fuch,
an Itch , that they could not forbear contending
whofhouldbe the greateft even in the prefence of
Chrift himfelf. He derides the controverfie, telling
them [with you it (hall not be fo, but lie that will be
great (hall be the fervant of all. "] This difeafe of
Pride was ftill alive in part, even wherever it was
mortified, fo that fuch like defires of fuperiprity
were excited by it a!fo in the Apoftles fucceflors, the
Paftors of the Church in following ages. But it
came but to a troublefome Itch till Confiantines time:
For the nailes of Perfecution did fo claw it , that the
corrupt blood waa let out,and the Itch was frequent-
ly abated by the fmart : Bat when Ctnjtantine lifted
up
(49)
up the Bifhops with honors, revenew, and the ad-
junction of fecular power to their wills or cenfures,
then the itch turned to a plain Scab , the corrupt
blood continuing, and the liarifying fcratches of
perfection ceafing. But this overfpread not the
whole body , theCatkolike Church much lefs all a-
likc : but it feized mainly upon the Clergy who
fhould have been examples of humility and felfde-
nyal to the reft : And principally on the Cleargy
of thzRomane Empire, and fome others that they
infefted : But on none fo much as the Bifhop of
Rome, andhisCIergys. For Rome being the Impe-
rial feat , and drawing to it the glory, riches, and
obfervanceofthe world, the Biftiop of that place
muft needs be accordingly magnified and obferved :
efpecially becaufe that he being at the Emperors ear
might have pleafured or diipleafured almoft any
Prince or Prelate in the Empire. Aft laft by translation
of much of the Glory to Conftantinople , the heat of
the difeafe was conveyed thither too, fo tkat John of
Conftantwople and Gregory of Rome , contended a-
bout the Univerfal Supremacy : John laid the firft
claime to it, becaufe he was Biflaap of the Imperial
feat. Gregory laics no claim to it hirnfelf, but con-
tradið Johns ^ pronouncing it a note of Anticbrift
to claim the title of Univerfal Bifhop , little think-
ing that his own fucceflbrs would have claimed it fo
foon. At laft Phoca* being helped by the Romane
Biftiop to poflefs the throne of his murdered Prince,
doth help the Pope to the Title of Univerfal Bifhop,
and the glory and ftrength of Conftantinoplc abating,
Rome did the more eafily hold what they had gonj
By this time the Scab was turned to a Leprofi<?,which
dre# on many other concomitant difeafes as its fym-
E gtoms"
O)
ptucus : The reft of the Church was fome of it infect-
ed with fome of the forefaid Scab , fome more and
farnelefs, and fome of them ftiii were onely trou-
bled with the old itch, though none perfectly found,
nor w&sthattobeexpe&ed; much of the Wsftern
parts comply with their Leprows Patriarch, and fub-
mit to him while he calls hirafelf Univerfal Bifhop
and Head of the Cacholike Church , fome confent,
fome fay nothing though they "diffent , and indeed
the power was got into his hand , fo that for fear of
perfccution fewdurftcontradift, and fpecially when
they faw no likelihood of doing good : Yet fome in
all Ages even under his nofe, did fignifie their diflike
and Oifer fome help to the cure. At laft in Luther s
dayes whole Countries d« withdraw from the Re-
make Lcprofie (as thousands called tAlbigenfesjral-
denfcsfix. had done before them) and fo free them-
felves from the infe&ion , and get off the very fcab,
and make/fair attempts for the Cure of the very
irch. Now what doth the Rcmane Clergy, but cry
out after usasKerccicks and Schifmattcks, and aske
us [] where was our Church before Luther ?]] and
were of our Religion till then? We anfwer them
that if they have the Lcprofie, and the times before
them had (in moft parts) thefcab, and the former
times the itch, cannot we prove that we aire Men as
well as they, unlefs we prove that we have the Le-
profie, Scab, or Itch as they had ? Are thefe Bffen-
tialor Integral parts of a man? As humane nature
is ftill with a Leper, but Leprous; and ftill with him
that bath the Scab 3 but fcabbed : fo our Religion and
Church was at Rome and ftill is y but Leprous fince
the Ui'iirpation before mentioned : It was before
that at Rome , but forely fcabbed : It was before that
at
at Rome troub/ed with the itch : It is ftill in Greece ,
esiUJfia, and other parts, but fomewhat feabbed :
It is in millions of the people free from that feab ,
who in all Ages difliked the Clergies usurpations :
thongh we cannot expe&to hear this from them in a
General Councel , where they are not to be. But
we take the peopled be a true part of the Church.
We have feparated from you as from Lepers , not
as from the Dead. We bury not your title of
Church or CHHMkns ; fo you will adde ["Leprous"]
And a Leprofie proves moil commonly a killing dif-
eafe. We have realbn to fecuremu* (elves from
yoir: ifcfeftion , though our love to you were never
lo dear.
So that here's the quarrel ; and liege's our defence.
If ail Chrifts Hofpital'in the Weftern part of the
world, have much incrcafei the difeafe that he wQuld
have cured them of; it doth not follow thaoany man
tbatjs cured of their Leprofie, ceafeth prefently to
teaman, that he that is reformed of thofe vices ,
ceafeth to be a member of the Catholike Church >
Or that fuch Reformed Churches are new things that
were not before : The Reformation may be new as
to the latter Ages, fince corruption prevailed , but
the Religion or Church- ftate is not new.Its a fad cafe
with the Church when its corruptions are come tp be
ounted of itsefTence , fo that he that will not re-
taine the corruptions, muft not be accounted to be a
Chriftian or a Catholike at leaft f and he that will be
cured muft be accounted to be killed- The Church
was a Church before it catcht the RomfoSwb or Le-
profie, and therefore is a Church where that te cu-
red • and I think far better without it , then with
It.
E By
By all this therefore it evidently appeareth that the
Papifts do moft vainly charge us with novelty and
call for a Catalogue of
How far we account the the profeflbrs of our Re-
Cfcurch ot home a true uLzIl „ 7 k^ -u- ~^™i
Church, , and yet th: Pa- h 8 l0n '. Whe " ^ T'*"
pacy no trnc Chureh. Sec ty 1S th eirs , and then-
■$umwi in his exad baok de felvesdoyet profefs our
Ettkfu cm. Bettarm. tptr. Religion , though to it
Vol. a.«/.i 019. And the they have adde< j thcic
judgement 01 feveral ot our ,HcLik: ■- T „a
DivinesbyBiftiopH^infais ^ruptmg Leprofie.
Defence a^m& Burton. Though we cannot un-
der take to prove that the
Church was perfed (nor never will be , till it come
to heaven) yet we have oft proved that it was many
Ages without their Popery, and are ready to under-
take the further proof : Of which the next Difputa-
tioh (hall give you a taft.
There is a Railing Pamphlet extant , called £ A
brief confutation of certain abfnrd , heretical and
, damnable doBrines \ delivered by M after James Ufher
in a Sermon preached before King James at Wanfted,
Jun. 20. 1624. 3 The Author calls himfelf '7W//#
Vtridkm : Its printed-al S z Orders, l'627*Becaufe I
take the fame way againft the Romanifts as this Re-
verend Bifhop of Armagh taketb, and hath led me in
that Sermon , I think my felf the mor^ obliged to
confider of what is faid againft it.
The firft onfet of this M r Maledicu*> pag.9.10,1 1.
Is againft our aflertion that we are bf the feme Reli-
gion, and Church as the ^redans, tA?gjf$ian's 9 Chr*
filing <!s£thidpians : fkc. and that all thefe are not to
be damned as Herericks and unchurched,beeaufe they
are
(«)
are not fubje&s of the Pope, To this i. He eon -
feflcth chat even the Greeks themfelvcs are not fab-
jeft to the Pope ; and that Q tliey foon departed
from the (feeming) union made in theCouncel of
Florence^ about the year 1439. ] -• He confefleth
that their doftrine about the Procefiion of the Holy
Ghoft a patre pcrfdium and not a pane filioque^ was
fuch, that [[when they had explicated it they were
found to believe very Orthodoxly and Catholikely in
the fame matter , and for fuch were admitted.]
3. He affirmeth that Qhefindeth not that in any fub-
ftantial point they do diffent from the Roman;
Catholih Church, excepting the matter of Primacy.]
Let us firft obferve the confequences of this much,
i . From hence it followeth that the Greeks Churches
are guilty of no Herefie , but non- fubjeftion to the
Pope of Rome. 2. And that therefore indeed they
are no Hereticks. 3 . And therefore it is not of ne-
cefiity to the being of a Church or CatholikeChri-
flian tobefubjeft to the Pope : And that the Pope
or Romane Church is not to enter the definition of
the Catholike Church : for as tire Greeks may be Ca-
tholikes without fubjeftion to R owe , fo may others.
4. And therefore they are no General Councels
where all thofe Churches are abfent , as at Trent ,
Conftance&c. And that its a falfe excufe of Bellar-
mine and the reft , to fay that the Cjreeks and the reft
are Hereticks or Schifmaticks. 5. And therefore it
declared) to all the world, both that the Popifti de-
figne and Religion is carnal and felfifh , to exalt
thcmfelves above the whole Church of God , and
alfo that they are more then barbaroufly tyranni-
cal and cenforious , and moft extreamly fthifmati-
cal , that will prefurae to cut off from Chrift and
E 3 the
<#5
fhe Church , the greateft part of the. Cbriftians
in the world, even thofe that themfclves confefs to
be in all other things Orthodoxe , and that raeerly
becaufe they will not be the Popes fubjects. I
now proceed to the next.
The fubftanee of his Anfwer confifteth of two
grofs untruths in a publike matter of fact , wherein
many millions of men are able at the firli hearing to
prove him a bold falfe wit nefs, making faUhoodthe
prop of his ill caufe. The firft untruth which he
layeth down , is, that the Grecians do claim that fu-
prearnacy to their own Patriarke of Conftantiwfle ,
which they deny the Pope : and therefore if it be bad,
it is as bad in them as the Papifts , and fo they are no
Proteftants. To which I fay, it is not true : whate-
ver any private or particular man may fay , its well
known that its not true of their Church in common,
nor found in any of their Church confeffions , but
utterly and ordinarily difefairned by them. Though
fahn of Cmfia^ihof'ie did claim the title of Univer-
sal Bifhop becaufe of the Emperors residence there,
yet did he not get it,mueh lefs to be the Uni verfalGo-
vernor , and yet: much lefs is it now chimed when
the Chriftian Empire is removed. To hz Epfccpus
pinuzfedisxs as much as is defired by the Patriarch'
him'fejfj which yet heis content to leave, arid take
th* fecpnd piW„ though neither of them concern-
ed! an llniverfal Epifcopacy.
Can they read fuch books as
* You mi fcc mlm * Archbifhop of : Tkefi
CMkb Cfolfaftm falonica de prinuitu Tapx
arch- psg. jo. Torn.*; Par ham , and many other of
^ the Greeks , and yet believe
themfelrcs in thefe^Mions? Why do we read or
hear
(55)
h*ar nothing from the Patriache of CcnfiantinopU in-
viting and perfwading us all tofubmit to his Go\ em-
inent , as we and all the C hriftian world afmoft ha ve
been folicited by the Popes EmifTaries tofubmic our
felvestohim? A. fhort Reply may ferve to &Si
immodeft falfe aflertions as this nicknamed Veri-
dical makcth the chiefeit part of his confuta-
tion.
The fecond untruth which conftituteth this part of
his anfwer, is, that [The Grecians, Mofcovites, and
Egyptians do in one only point difentfrom Rome , and
in no point At all agree with the Proteftants ?'m quan-
tum fuch , and dijjent from their Catholike
Church, ]
This one great falftioodcontaineth two not fmall
ones in it , and each of thofe two contain abundance
more.
i- That all thefe Churches differ from you in no
one point but the Popes fupreamacy is a falfhood
beyond all modefty. For. befides the fupremacy they
believe not your pretended Infallibility , nor do they
pretend to the like of their own: They believe not
your Purgatory : they own not your pardons for
eafingthe pains of Purgatory , nor prayers for the
dead to that end ; nor the application of the trea-
fury of the Saints Merits to that end, orforfatis-
faftion to the Juftice of God. They own not your
Tranfubftantiation : They have the Scripture in their
known languages : They worfliip God in their Li-
turgies in their known languages, the Mofcovites in
the Mofcovian tongue, the Georgians in the Jberick^;
the Arabians in the Arabic^ and fo the Carmani*
ans, Slavonians, Greeks in theirs : They adminifter
theEuchariftinboib kinds, and deteft your Sacri-
E 4 lecious
(5*)
legious withholding of the cup : They rcjeft your
jconfirmation : fo do they your extreme Un&ion ?
They admit Priefts to live wirh their wives which
were married before ordination : They rejed the
Religious ufe of graven Images or Statues : They
teach that the holy Scriptures are a fufficient and per-
Jeft rule of faith: they believe that they (hould not be
lockt up from the people : They maintain that God is
to be worftriped in understanding , and they abhor
your praying by Beads and tale :They thnk not to
wa(h away fin or drive a\rt/av the devil by holy water:
They take not Traditions to be one part of Gods
Word, neceflary t > fupply the defeds of Scripture ;
but take them and Church cuftomes and conltituti-
ons to be onely for matters of order and determina •
tion of fuch circumftances as it belonged not to the
perfection of Gods Laws, to determine, but were to
be left to the wifdom of Governors; the Scriptures
containing fufficient for falvation : They believe with
the Proteiiants thnt Justification is not by the Merit
of works : And that it is impollible for us properly
toMerlt ex condirnt theleaft mercy, rnuchlefs the
Kingdom of Heaven at the hands of God : They have
butoneord*r of Menkes, viz. of S ? Baftl, and thofe
not fuch as the Papifis, that live a privare, unprofit-
able, droanifh life • but their Monafteries are as Col-
ledges to fit them for the fervice of God in the
Church,and thence they oft proceed to be Priefts and
Prelates : They take your Pope to be condemnable
for his pride, cruelty and preemption : his pride for
pretending to an univerfal >urifdiftion,and ufurping a
power to depofe Princes and difpofe of their Crowns:
his cruelty in perfecuting other Chriftians for their
differing judgements : and his preemption in grant-
ing
ing pardons and deliverances from Purgatory. In ft
word they take the Papifts for Schifmatieks and ac-
cordingly condemne them with a folcmne condemna-
tion. The Afhfcovites and Ruffians admit not Priefts
or Deacons to Ordination unlefs they be marryed :
and they refufe to communicate with the Romane
Church. The Egyptian Chriftians allow not of Bap-
tifrae in any neceility whatfoever but enclyby the
Prieftand in the Church, and adminifter the Sacra-
ment of the Eucharift in both kinds : they give noc
the Lords Supper or extream unftlon to the fick.
They deny Purgatory and prayer for the dead : They
marry in the fecond degree of confanguinity without
difpenfations ; They elevate notthehoft : They re-
jeft all the general Councels after that of Ephefns :
They repute the Papifts to beHereticks, and avoid
their communion no lefs then of the Jews ; Moft of
thcfealfo is commoa to the Abajfmes , who alfo ad-
mit Marriages of Priefts and Biftiops , and eat
flefli on Fridayes , communicate ftanding in both
kinds.
Are all thefe nothing? What, no one difference ,
with this Popifh Veridicns ? I will notdefire him to
take my word for all this , becaufe I will not take his
for the contrary , nor will I turn him to any Pro-
teftant for fatisfa&ion , unlefs he will better ufe
that one which himfelf citeth ( Sands Relation of
the Weft. Relig. or Eurcpa SfecuLp.zs^&c.) But I
may with reafon intreat him to believe his own bre-
thren the Papifts , and the Greeks themfelves : And
in fome of them he may fee many more dif-
ferences then I have here named : For Sample
i'n their rpcffevin. de Rebus Mofcov. at large.
See alfo ConclL Florent. Sejf. 18. ferem.
Pttri-
C?8)
fMriarcb.Conft. in Refp. i. ad Germ. Zonar. AnnaL
Tm&* 3- in Imper. Leo. Nilm de^rimat. Papa. Bar-
lam de Primatn Papz. figebert in Chron. ad ann.
1054. Leb&Epifi* adEprfcop. Confiant. facob. a
fitriacQ hiftor. Orient. Sigifm. de Rebus Mufcov*
Quags*, defcripu Mufcov. Sacram de Errorib. Ru-
ihtn* Beleri. Relat. Thorn, a fef. Conver. Gent. Gui-
UeL de Rubri. Itiner. Tartar, Oforim de Reb. Eman-
uel. Saligniac.Itiner. Alphonf. a CaFiro contr.Haref.
Damian a (foef Prateol. de Harefib. Alvarez kifior.
Ethhp. (which yet hare much falihood) Gmd.
fnwm* de H&refib. TZurchardm Defcript. terr.
SaTtEl.
If our confuter cannot have leifure to read all
thefe , let him onely read Thorn* a fef. & Pofevin.
dereb. Mofcov. & Appanat. Sacra* and fee to his
ihame what his own friends fay againft his falf-
hoods.
And that all thefe Chriftians are as confiderable as
all the Papifts in the world , far over matching them
for number, is apparent : Much more when we adde
to the Cjrecians and 'JMofcovites^ and Copt%s % all the
Syrians jhe Georgians, thz Indians oiSimtThomas the
Abaffines, theJVefiorians, the facobits, the Armeni-
ans^ and the Maronites, and to them as Proteftants,
where then \% the Papifts Univerfaiity , and how
few are they comparatively , and how plainly do
they play the Donatifts (but that it is on a far worfe
ground ? )
The Patriarch of Confiantinople alone hath under
him in Afia (as Brierwoodnoteth ) the Chriftians of
Natolia (excepting Armenia the lefs and Cilicia) of
Circaffia^ CMevgrclia, and of Raffia : And in Eu-
rope alfo the Chriftians of Greece, Macedw, Epirm^
Thrace,
(59)
Thrace, Bulgaria, Rafcia, Sextia, Bofma^JValachia,
Moldavia, Podolia,md Mnfcovia ( till lately) to-
gether with all the Iflandsof the *s£gean Sea , and
others about Greece , as far a^ Corfu , with qiuch
more.
And as is noted in Ctiropilat. de Offic. Palaf. Con-
fiant. & Offic Mag. EccL he hath under him, The
Archbifhopof Cafarekifi Cappadocia ; l.Ephefu*,
3. Heraclea, 4. Ancyra, 5. Ci^hum, 6. Sardis
j^Nicomedia, S.Nice, y.Calcedon, 10. Mitylene,
11. Theffajonica, 12. Laodicea, 13. Sjnad*, 14. Jco~
nium, 15. Corinth, 16, Athens, 17. Patrt, iS,
Trapezuntium, 19. Larijf<e 9 20 NaupaElus, 21.
AdrianopolU. Thefe are all Archbilhops , and have
many Biftiops under them, t/i*. Of Mufcovy 17.
of ' Lariffai^. of tAthens II. of Corinth 10, of
Teff a toxica 9.&C
And if thefe be under the Patriarch of C^-
ftantinople alone , how great a number are all the
reft in the great Empire of the tAbafllnes , and
elfewhere through the reft of the Chriftian
world ?
I do not mention all thefe to intimate eithei;that
multitudes prove them or any to have the beft caufe,
if we were in all things of their mindes , or as if I
preferred them for Arts and Civil Policy to the Ro-
manes, but to (hew both the hanioufnefs of thePo-
pifhSchifme that would unchurch fo many, and the
cruelty of their cenfures that would damne fo many
and the Impudency of their pretence of Universali-
ty , and their vainc boafting of £ All the Church "J
when they are fo frnall a part of the Church^and more
bad then frnall.
But we have beet; too long on this : let us come to
the
(6o)
the confuters next untruth • and that is [That the
Grecians ,&c do in no one point agree with Pro-
teftants as fuch] what hath been faid doth fufficient-
lyftiame that fid ion.
But he inftanceth in our differences : And i. he
faith Q The Grecians hold one fuprerne head of the
Whole Church under ChrifT\ Repl. An immodeft ficti-
on to uphold a caufe thats like it.
2. He faith [The Grecians hold the Realprefence of
our. Saviours body and bhod in the Encharifk ] RepU
not Tranfubftantiation; which they deny : The But
Protectants do hold forne kind of Reall pre-
face.
3. He faith Q The Grecians defend the neceffitj cf
Baptifme tofalvation , and that Original fin is remit-
ted thereby^ Repl. And the Proteftants hold itne-
ceffary neceffitatepr&gepti, and as an ordinary means
where it can be had : And neither the Greekj nor all
your own dare damne all Infants that dye before
Baptifme, when it could not be had ; but you fay
that the Votnm may ferve turne. And alfo Pro-
teftants hold that if the Infants be within the Cove-
nant, as it pardoneth their Original fin primarily,
fo Baptifme pardoneth it by way of obfignation and
folemnc conveyance : But what is all this to your
error that Original fin is not onely remitted , but
quite extinft or done away out of our natures by
B3ptifme ; fo that the new baptized Infant , is per-
feftly without any Radical fin , as well as without
die Guilt of it ?
4 He faith [] They fay that wwkj do juflifie with
faith : Ton nof\ Repl. They fay that we are not jufti-
fled by the Merit of Works, but by the alone Merit
of Chriftj and fo do we. Wc deny not in every
fenc*
fence that Qwe are Juftified by Works , and not by
faith onely] for in fames his fence we maintainit;
elfe we fhould deny the Scripture : The queftion is
not therefore abfohitely, whether we are Juftified by
Works ? but , In what fence we are , and in what
not ? We fay that Chrift is the oncly Satisfier of
Gods Juftice and Meriter of Righteoufnefs; and
that Faith is the onely Receiving Condition ;
and that the Works of the Law that "Paul ex-
cluded have no hand in it ; and that the Works of
Grace which fames takes in , are but conditions
I without which our Juftificacion ( begun without
them) (hall not be contfnued, and of our fi-
nall Absolution or Juftification in Judgement ; and
fo are but a Particular , and not an Univerfall
or Legall RighteoufnefTe. (Of which I have
given a full account in my Confeffi-
on. )
5. He faith [Thej maintain Freewill , even in the
befiaftidns. Ton not"] Repl. Freewill is either 1. Na-
tural; which is but its felf- determining power, with
fpontaneity ; and this we deny not (For who deny-
eth man to be man , and to have the Facultatem Vo-
lenti?) Or it is, 2. Moral, and that is i. Political,
when a Governor gives the fubjed leave to do a
ehing ; and fo we maintain that God giveth our Wills
| Freedom to all good , and to no evil : Or 2. Ethical,
which is nothing but the right inclination and Habits
I of the will with the abfence of the contrary Habits :
And fo we fay that , the better men are, the Freer ,
that is, the better are their Wills : And the uncon-
verted have not this Freewill : nor the converted in
perfection till they come to Glory: For the Free-
dom
(6t)
domis the Goodnefs. And feting the Willfo far
Free Ethically as it is Good, Vertuous or Holy , the
Queftion then is , Whether every mans Will be
Good and Holy ? which I am conceited you will not
dare to affirme. A covetous man, a drunkard, an
ungodly man , is as much or more denominated fudi,
from the habiteas from the aft ; he is mofl: vicious
that is Habitually fo : To fay therefore that fucha
mans Will is Free in this Ethical fence is to fay that .
he is habitually no covetous man , no drunkard ,
no ungodly man no iinner : which being contrary
to unqueftionable experience , me thinks fhould be
eafily deferred. If you know of any thing elfe'caP*
led Freewill befides tbefe three before mentioned ,
we fhould be glad to know it too. The natural Effen-
tial Freedom, viz. A fpontaneous felf determining
power , we all confefs : The Political Freedome ,
yea and obligation hone denyeth : The Ethical Free-
dome, that is f , Vertuous or holy Inclinations in wic-
ked men , you will deny your felves ; where then is
the difference between us and either the Greek* or ,
you.
Why you'l fay, perhaps, that its here, That we
deny the will to have that Indiffere-icj which you af-
firme, astooppofitcobjefts. But we are loath to
fight with you in the Dark, Do you mean by In-
dlffcrencj xa\Viiiv?ktQ\\^ of Natural Power , or an
indifferency of inclination- or Habite ? The firft we
do not deny : The will is a natural faculty that hath
naturally no <determinAtT$H to One , where many
means are propounded , but is undetermined , and
hatha natural Power to determine it felf to either :
But yet you know the Wills Natural Power is exer-
cifed according to inclining Ob jefts and Habits ; And
you
(<5?)
you cannot expeft that men who are Habitually in-
clined earthward^ (hould Will Heavenly thirtgs and
renounce earthly things, raeerly becaufe they have a
natural Power of choofing : for they want that in-
clination I which is called commonly the Moral
Power : And I (hould fuppofe that in regard of this
Moral Power, you will not affirm your felves that he
hath indiferentiam ad oppofitnm ? To fay that a mans
Will is indifferently inclined to Good and to Evil ,
is to fay that the man is habitually neither good nor
bad, unlefs as privation of due inclinations deaomi*
, nate him bad. I fay the more of this^ Dr ^ r
becaufe I finde others of your party, and
fome that feem to difown both you and us (as a late
Treatife of Repentance among others canwitnefs^
to harp fo much on this firing , and cOnfufedly talke
of Freewill before the/tell us what they mean , and
to perfwade the world chat we teach that God hath
laid fuch a natural neceffity on man to fin as he hath
to eat and drink and deep, and that God might as
well damne men for being hungry or fleepy , as for
being finful in our fence ! As if there were no more
faultinefsinaviciousdifpofitionof the Will it felfe ,
then in a necefTary natural inclination or Appetite of
thofe faculties which were never made to rule them-
felves , but to be moderated by the Will of Reafon,
It may be thefe men will either deny the truth of the
words of the HolyGhoft ,that They that are accufiom-
ed to do evil cannot learn to do Well no more then aLeop-
ard can change hisfpots^or a*BUckamore hu skin^ox elfe
they will think fuch men excufable becaufe they are fo
ftrongly enclined to evil ; and fo if a man habituated
to Luft (hall vitiate their wives, or a man habituated
to malice (hall beat them often,or maim them, or kill
their
(«4>
their friends, they may think that he deferveth not
puniftiment but pity , becaufe he is fo bad that he
could not ( morally, that is, he would not ) help
it
But they fay, we teach that mens Wills have a ne-
ceffityof finning impofed on them. But we have
learnt that Habites do not determine the Will natur-
ally , nor alway infallibly , but leave it free to a na-
tural felf-decermination : But yet we know that it
prdinarily deterrnineth it felf according to predomt ■
nant habits. And there muft be fomewhat extraor-
dinary to procure the Will to determine it felf to
good where it is habitually inclined to evil. So much
may ferve to vindicate our Doftrine about Freewill ;
And as for the caufe of its captivity , it belongs not
to this fubjeft to fpeak of it , but to that of Origi-
nal fin (where the laid Dodlorfo notably playeshis
part ) to which we fhall not now digrefs.
The next inftance of the Papift is this £ They (i e.
the Qreekj maintain ) J even Sacraments, yoti mt7\
Sepl. i This is another very immodeft untrutlr.I won-
der that men dare venture their fouls upon a Religi-
on that muft be thus upheld by faSfhoods. Your
own Writers before alledged, witnels that the Greek*
deny the very ufe of confirmation and extreame
Unftion : and how then can they account them Sa-
craments! Nor do they take Marriage for a proper
Sacrament. 2. We cannot difpute this point with
you upon the bare name • Give us the definition of a
Sacrataent , and we (hall give you our Reply. As a
Sacrament fignifieth any Chriftian myftery, ormy-
fterious Ordinance fignifying fome Spiritual thing i
we doubt not but there are more then feven Sacra-
ments , but not as it fignifieth, an inftituted figne, to
feaV
(*5)
fcal the Covenant of Grace , and exhibit its great
benefits. Calvin hath yielded to you , that in a
larger fence Ordination is a Sacrament
He next addeth \JT bey fay that Chrift dyed for all
mankind; Ton fay not ^ but onelj for the £Utt7\ RepL
Still more confufion , do not your own Schoolmen
and other Divines fay chat he dyed , for All men fuf-
ficiently , and for the Eled onely effeftuaUy ? And
fo do we ! where then if the difference ? Not fo much
in this point as in another conjund: : You fay that
its mans Free-will , that is the chief differencing
caufe, in making Chrifls death effcdual for thefal-
vation of the Eleft ; and we deny it , and fay that
it is Gods fpecial G race. 2 . Do not you know that
about this and the former point of Freewill , you
differ as much among yourfeh'es, and that we fay
no more then your Dominicans do ( no not fo much
in the point of predetermination. ) 3 . Do you noc
know that half the Protectants ( thofe whom you
call Lutherans) do hold universal Redemption as
well as you? Be it right or wrong therefore you
{hould not impute the contrary to all.
We fay that it was the fins of all mankind and
not onely of the Eled that lay upon Chrift in his
fufFering : and that God as Legiflator of the old vi-
olated Law hath received a fufficient fatisfadion for
all, and that hereupon a conditional Pardon is grant-
ed to all by a Law of Grace, and that thecondition
is but their Acceptance of what is freely offered (ac-
cording to its nature and \x(t) and that all and onely
they that perform this condition (hall have Adual
pardon ancttajvation. But then we do notfay,that
Chrift did equally intend the procurement of the per-
formance ef this condition : but that he giveth fame
(66)
an infeparable fpecial Grace which (hall infallibly
procure ic , which he doth not to others , who yet
have fo much as (hall leatfe them in their own cen-
iciences and at his bar without any juftexcufe. I pray
you fliew us next what the Greeks fay more then this.
In particular that Reverend man againft whom yon
write hath an excellent M.S. abroad forllniverfal
Redemption.
The next feigned difference between us and the
Greek? is this \They csnfefj that God hatlq given fnj*
fieient Grace to every one to he fatted : Ton not 3
but only to the £le£f\ Repl. You again wrong them ,
fhew us where they fay fo if you can. You own tkat
Doftrine your felves it feems ; and thereby difco-
ver your enmity to Grace ; Do you think that e-
very childe, ignorant (ot, or wicked perfon hath
Grace fuffident to falvation ? If he have fufficient ,
either he needs no more, or he may be laved with-
out more. And then it feems converting Grace is
needlefs toanlafidel, for he hath enough already:
then it feems, you will be beholden to God for no
more Grace after the firft hour of your converfion,
riSV after the firft hour of your life or ufe of reason,
to your death. For if yon had Efficient for falvati-
on the firft hour, then what need you anymore;
you will it feems pray God to keep it to himfelf, for
you have enough already. I will tell you what the
Greekj and we , and fome of your felves hold , that
is „ that every man hath fo much Grace ( that
is, Hdpeand Mercy contrary to Merit) as is in its
own kind fufficient to make him better then he is,
and to bring him neerer to Chrift or falvation , and
which his owne will is obliged to make effe&ual by a
nghc entertainment and improvement , and might
do;
f«7)
do: But we do not fay that all men have fuffieient
Grace to belie veto jollification, or fuffieient tofal-
vation; nay we fay that no Believer hath fuffieient
Grace to fal vation , till the foul pafs from the body :
forftillhe hath. need of preferving Grace to thelaft
breath. Men that are at a great diftancc from Chrift
may have fuffieient Grace to come neer to him j
and juftly perifh if they refufe or abufe fuch Grace %
though they never had Grace fuffieient to believe ;
becaufe it is their own fault that they had ic
not.
The next pretended difference, is £Theypraj and
offer Sacrifice for the dead : Ten nof\ RepL I will fee
your proof of this too, before I will believe you.
We know they do it not in the Popifh fence , that
is for delivering. fouls out of the fire of Purgatory ,
becaufe they deny fuch a ftate. If you will read this
Reverend Bifhop whom you oppofe in his Anfwer to
the Jefuites challenge, on that point , you will fee
the difference between the Ancients ( and fo the
Greeks) praying for the dead and yours.
He addcth \_Jhey invocate Saints and Angels ; joH
noQ Repl. Of this alfo fee Bifhop VJber in the fore-
cited place. We take this for their error : and we
do not take our felvcs to be of a different Church or
Religion from every one that erreth.
Hcnextaddeth [Thejwtrfbip the Crofs And Im-
ages : joh not~\ Repl. But they do it not as many of
yours , with Divine worfhip. Their worfhip is buC
reverence for the Relation fake ; and they will not fo
much as ufe any Statues or Graven Images as yo»
do. And do not thofe you call Lutherans , do fl*
they in this (though how rightly I fay not ?)
F z Hee
(6F)
He addcs [Thej honor r cliques : jou nof\ Rep. We
honor them as far as they have any true Relation to
any honorable perfon. But we will not therefore
carry them about us to keep away the Devil, or
forge a multitude of lies about the cures which they
miraculoufly perform : Nor do the Greeks fo far as
I know or hear.
The next is [They Maintain Traditions : jou nof\
Repl. They renounce your Traditions which are pre-
tended to be part of Gods Word, fupplying the de-
fects of Scripture which is but the other half : For
they maintain the Efficiency of Scripture to falvati-
on. And fome Traditions both they and we maintain:
As the Tradition of the Scriptures themfclves down
to our hands ; the Tradition of the Sum of Chrifti-
anity in the Creed and Baptifm, &c. Of which fee
what I have faid elfwhere,in the Preface to the fecond
part of the Saints Reft Edit. 2. &e. And in the de-
termination in a book called, The unreafonablenefs of
Infidelity: And fee what the Biftiop, whom you op-
pofe hath faid againft the Jefuite on Tradition.
The next is \They AnricuUr confejfun : jou nof\
Rep. 1. TheChriftians that deny your communion
are divided in this : Thefe called Neftorians and ma-
ny more deny Auricular Confeflion : and others ufe
it . 2 .We deny not our fel ves,bur that it is the duty of
Chrlftians when fin Iyeth on their confidences , or
when they have fain into it , and know not the way
out a gain to have recourfe to their faithful judicious
Guides for advice herein for the fafety of their fouls,
and fo far to confefs as is necefTary to fuch advice and
fefecy. But we do not believe that we are bound to
tell the Prieft of every fin , no nor of every hain-
ous fin : for in fome cafes we may have a fitter care.
I
I will not go to a Pyhfician for every prick of a pin ,
or cut finger, which many neighbors or my felf can
cure as well as he : I will not fo far ncedlefly trouble
him : Nor will I go to a bad unfaithful Phyfician ,
when I can have a better; nor yet to an ignorant
man, becaufe he hath got the degree of a Docftor of
Phyficke, when I may go to an able man that pro-
feffeth not Phyfick. You know the Applicati-
on.
Its next faid [They Enan«elkal councels and workj
offptpererrogation: Ton not ] Rep. We acknowledge
that there arc many very good works, i. Which
are the duty of fome few Chriftians upon fome fpeci-
al occafions, and not of all or moft. 2. Which are fo
the duty of thofe few, as that yet many of them arc
laved that perform them not ; being not made of the
fame neceility to falvation as fome other duties are.
And we fee not how any man can reafonably imagine,
that there is any work more excellent than others ,
which yet is not a duty ; when God hath command-
ed \is to love him with all our heart , and might, and
ftrength^ and to imploy all talents to theutmoltfor
his Glory : and that any Duty can be negleded
without fin, isasabfurd. How the Greeks and we
differ in this, we fhall better know when you (hew
and prove it to us
He next adds £ They the Merit of good JVorks :
yen not ] We acknowledge, that Good Works are
pleafing to God through Chrift , and rewardable ;
and they fay in fence no more ; We thinkc not
meet to quarrel about the meer name. They re-
nounce and abhorre the Popifh Merit of con-
dignity ex proportion operi* ; as is before
faid.
F t, In
(70)
In the next place the cenfuter alledgeth his proofs
of all thefe differences from us , and confent with
them. Thefirft proof is out of AH. Tbcolog. Witten-
berg, in Crifpin.de fiat ti Eeclef. in thefe words [The
Greek ^Romane Chnrci^ are divided onely in the
contrtverfie of Primacy ^and yarktj efCeremcnj~^RepL
I have not Crifpinius now py me, and therefore can
make no other anfwer but this , that if he be truely
alledged , yet i. Abundance of great differences (as
about Sacraments, Orders, Traditions, &c ) may
be comprifed in that of Ceremony. 2^ Elfe your
own Writers will tell you that this is a miftake.
His fecond proof is from Sir Edtoin Sands Europe
Specul. To which I fay 1. How unworthily did you
conceal the multitude of differences mentioned in the
fame Author in the fame place between you and the
Greeks , and fay there was but one i 2. By Purga-
tory Sanhs tells yeu after he means not your Purga-
tory : And its known the Greeks deny it : Though
they think that the Saints have fome lets degree of
glory diftant from the face of God before therefur-
re&ion. 5. About TranfubRantiation and uhe Mafs
Sands is miftaken. Tht Greeks hold a kind of Real
prefence , but not Tfranfubftantiatjon : And the
Mafs of the Papifts doth abundantly differ from theirs
(as in the denyal of Tranfubftantiation , elevation ,
&c+ may appearand is at krge by many of ours ex-
prefled , which may fave me the labor of a reci-
tal.)
Next the ignorant Prieft would by a Syllogifme
p; ove the Bifiiop a Papift , and in the making of his
SyHogifmeheis out before he could reach the con-
o fion , and begins again , and yet would not blot
out his former error, fo wary is he that he lofe not a
line
line of his own writing. The mended Syllogifme is
this \Thofe who embrace the Communion of the Greci-
an Church notWithfianding the error of fupremacy ,
cannot in reafon refufc the Communion of the Romane
for the fame : But Mr. Uftiers Church embraeeth the
Communion of the Greek Church notwithfianding that
Srrort Therefore ,&c] RepL I. To the Major it is
falfly fuppofedchatwe refufe your Communion for
that Error alone : It is for that with abundance more. .
2. To the Minor, I anfwer by denying it: and fay
you fhamelefly flander the(Jw^Church:They main-
tain not any Power of Governing the whole Church
as the head of it, and Chrifts Vicar general, nor any
infallibility, &c % as you do.
Next he will prove that Mr. V fieri Church can
have no Union or Communion with the Greeks
Church at all : and that by this Syllogifme [That
Church which is a member of another Church , that
other Church muft alfo be a member of it : 'But the
Greek Church it no member of CMr. Ufhers Church :
therefore Air. Ufhers is no member of the Greek
Church.'] The Minor he proveth from feremiasVa-
triarch of £$nftantir.ople and Refponf. 'jBaftl. Ducis
Mofcov. Rep. i. The part is not a part of another
part,a member is not a member of another co-ordi-
nate member; but of the whole. 2. I fay i the
proofs of your Minor are vain. It is not two mens
fayings that tan make the Greeks Church and the Pro-
teftants fo dif- joyned as not to be members of the
Univerfal Church. If Italy tell France , and France
again tell Italj that they are no part of Europe , it
is not therefore true. If Canterbury tell Torl^ that
they are not a part of England, it is not therefore
true. Every childe is not a Baftard that is fo called
F 4 b>}
by an angry brother. IF Patriarch Jeremiah fit your
turn (which I know not , for I have not feen him )
why may not we as we]] plead the confent of Patri-
arch Cyri/l , whofe Proteftant confeflion you may
fee in Aljleditu's Euclucopadia • and elfewhere ?
Next he comes to the $s4bajfmes \ where ( after
the mention of their circumcifionj he as falfly affirm-
eth , that \Jn all other things thej profefs the faith of
the Catboltke Church acknowledging the Pope the fn-
preme head thereof, and Chrifis Vicar upon earth~\
which he proves by a confeflion exhibited to Gregory
the 1 3 . and recorded by Pojjevine. Rep. This is to
make the foundation like the fuperftrufture , and de-
fend falfliood with falfhood: If you were fo ignorant
yourfelvesasnot to know the Romane jngling about
that confeflion , you could not imagine the learned
Bifhop fo ignorant. Notonely your own Godignm
derebm Abaffinorum , may tell you , but the gene-
rality of your fadion may fare inform you by this
time, that all your cunning induftry cannot get the
fiAbaffines under your Papal Yoak. And if you
fhou/d prevail for the time to come , thats nothing
to the time paft. The Abaffines (to let pafs their
errors wherein they differ from y on and us) do com-
municate in both kinds , they believe the fouls of In-
fants departing unbaptized to befaved becaufe they
fpring from faithful parents : They rejeft Statues or
ma fly Images : They elevate not the Sacrament ,
norreferveit after Communion : Their Priells , la-
bor, but beg not : The Emperor conferred Bifhop-
ricks and Benefices : They ufe no confirmation nor
extreame unftion : They admit a firft marriage in
Bifhops and Priefts ; They eat flefti on Fridays, And
vet
\15J
ye* this man faith they differ not from them.
The fecond Chapter is the meer ebullition of foo-
lifti malice , deferring no reply to thofe that do not
defire to be deceived. He would prove that accord-
ing to th^fe laxe principles of our charity , we may
agree with Jews, Turkes, Mahometans! As if we
needed a difpute to prove that thefe are no Chriftians,
and that, the Greeks ^ Abajfines^&cc. are : But fuch
difputes do the Papitts puc us upon.
The Biftiop had concluded in his Sermon, that £Vf
we fhould furvey the fever al prof ejfions of Chrift Unity
that have any Urge fpread in any fart of the world i
and put by the points wherein they differ one from ano-
ther , and gather into one body the reft of the Articles
therein all generally agree , We fhould findefo much
truth in them , at being foyned With holy obedience may
be fuffcient to bring a man to ever lafling falvat ion ;
neither have we canfe to doubt but as many as do Walk
according to this rule, neither overthrowing that which
tbey have bftilded by fuperinduc&g any damnable here -
fies thereupon > mr otherwife vitiating their holy
faith , with & leud and wicked conversation , Peace
jhall be upon them and Mercy and uptn the Ifrael of
God7\
And what hath the Confuter to fay againftthis?
Why firft he begins with the Sacramonts , to try
whether thofe commonly agreed on may fave. And
here he firft tells us, that£ Some Churches are for fe-
ven , fome for three , and feme for two ^ and no more:
therefore here is no agreement^ Rep. I . Let the nominal
differences about the word Sacrament be firft laid by
( unlefs you think that word aeceflary to falvation)
and then we (hall the better fee what real difference
remaineth. 2.The two Sacraments then are confefled
by
f7 + )
by all , and the uie of the reft which you call Sacra-
raents : This much (in its own place) then may fave,
where no more is confeffed. 3 . You vaiply put in
the excltifiw of wore , for thats none of the things
that all agree on: All agree that ther^arc two Sa-
craments : and thofe may fave. But all agree not
that there is but two. This man therefore feems to
dote 5 when he (hould gather up the common agree-
ments according to the Bifhops propofal , he gathers
upthedifagreements, or vainly precendeth that we
agree in nothing. What, do not you confefs that
Baptifme and the Lords Supper are Sacraments ? and
do not we do fo too ?
Next he comes to the ufe of Baptifme , and
faith that £ The Romanes and Greeks i fay , that
there is no other ufe of baptifme but to Veaflo away
fin : The Protefiants of England and Geneva fay ,
that it is no laver of Regeneration at all , but onely a
fed of Gods promife made to the party baptised: and that
the childe unbaptized may be favedand the baptised
damned.'} Repl. 1. You make your fclves (much
more the Greeks) worfe then you are. Do cot your
own maintain that Baptifm admitteth into theChurch
and granteth many other priviledges , befides wafti-
ing away fin. 2. We fay, that to the children of
promife it doth fecondarily and by obfignatton wafti
away (or pardon) fin by way of obfignation andfo-
Jemne exhibition , as the promife doth primarily as a
deed of gift or legal Grant: asalfo that in the fame
way it fecondarily convcyeth further Grace accor-
ding to the capacity of the fubjed , and admitteth
into the Church. And all this is commonly confeft by
your felves and all Chriftians of the Greek or Abaf
fine Churches, &c. This much alone without your
addi*
(75;
additions is as much (at lcaft) as is neccflary to falva-
tion , to be believed concerning baptifm.
Next he cometh to the Lords Supper , and faith t
that one party holdeth the real prefence and the o-
ther not ? And what of this ? Doth that prove the
inefficiency of what all are agreed on ? what we
hold, you deny not : We hold the fignifying f and
fealing and exhibiting ufe of the Sacrament (though
we deny Tranfubitantiation ) And dare you deny
thefe ? We hold that it is the commemoration of
the facrifice of Chrifts body and blood offered once
on the Crofs for the fins of the world : and that it is
a means of Church- communion : And dare you de-
ny thefe ? Lay by your Additions , and that which
we are all agreed in is enough to falvation.
His next inftance is about Faith ; Becaufe we fay,
that Hiftorical faith may be in Devils , and Miracu-
lous faith in the wicked, and CWw*defineth juftify-
ing faith to be a firme and certain knowledge of the
love of God to us,^. and the Lutherans, that it is
an undoubted peufwafion of the pardon of our fins
and adoption,^, and this faith is by the Councel of
Trent condemned to the pit of hell , therefore he
concludeth that there is no faving faith common to
Papifts and Proteftants.
Repl. Here again you vainly and fallacioufly bring
in the difagreements, and over pafs the agreements.
i. We are agreed that all thofe which the Proteftants
call the Canonical books of Scripture are the word of
God : and true , and particularly all the Articles of
the Creed , and many things more : We arc agreed
thatChrift and life is offered by the Univcrfal pro-
mife in theGofpelto all that hear it : and that all
muft firft believe the truth of this proraife and then
heartily
(76)
heartily confcnt to the offer and accept the benefit ,
afnd alfo believe and fear the threatning , and joyn
fincere love and obedience to all this. This we are
all agreed in : And this is certainly faving to all that
fincerely believe and do as they thus profefs. But
then, whether Hiftorical faith be common or not ?
whether affuranceor ftrong perfwafion of pardon ,
be faith, or juftifytng faith 5 with other the like ,
thefe we are not agreed in ; and without thefe we
may be faved.
The next exception is only this, The Bifhop tells
usnotwhatbethofeHerefies thatdeftroy this com-
mon faith. Rep* And doth that crofs his former
charitabte conclufion ? What ? becaufe he under-
takes not an alien task? Why in general, they are
any thing that is fo held as that the common Articles
of faith cannot be held with it , and that practi-
cally.
The fum of the next paflage , is this {That its ab~
fur d for Hi to call them the true Churchy or fay they
may befavid , Vvbtn Vee have charged them with fo
much error and idolatry Jkc ] Rep/, z; We onely fay
that you are a polluted part of the Church. 2. If
your falvation be made fo difficult by your errors
look you to that: The Biflhops conclufion (of the
fufficiency of the comrrmniter credit a ) is nevertheless
found, though you deftroy your felves by your cor-
rupt additions. 3. Multitudes among you believe
not your Infallibility, Tranfubftantiation , and many
the like errors. 4. Many that behold them as o pi -
nions fpeculatively,mayyet hold the contrary truthes
pradically, not difcerning the contradiftion.
I would gladly have (hewed the vainty of the reft
of that Pamphlet, becaufe I fee he hath contrad:ed
moft
\ #'
moft of their common cavils into a narrow room ;
but the reft is lefs to our prefent purpofe, and the
fame things are already anfweretl by many • and
therefore I (hall no further Digrefc in the purfuk of
this Conftiter , having already faid fo much againft
the chief of their ob jc&ions , as may leave the im-
partial Reader confirmed in it , That notmthftand*
ingtke P of ifk cavils to the contrary , it U apparent
that the Chrifiian Catholike Reformed Religion cm-
monlj called Protefttnt * afafi way to Salvation.
Qu-
(?»)
Qu^E R Y*
Whether Topery he afafe way to
Sahationi Neg*
}T is not as other mens Judges that we
determine this Queftion; to their own
matter do they ftandor fall : but it is
to render an account of our own Be-
lief and pra&ice , and for our further
confirmation in the truth for the defence ofitagainft
gain-fayers , and for the eftablifhing of our peo-
ple againft the fophiftry and fcdu&toa of Deceiv*
ers.
For the explication of the terms , I (hall tell you
i . What I mean by Popery. 2. What I mean by Sal-
vation. 3. What by the Way to it. 4. What by
the word Safe.
1. Popery is a certain farrago, a mixture of many
grievous errors in the doftrine of Fatth,Government
and Worfhip, exprefled in their Authorized writ-
ings,
\f* J
ings , cfpccially in their decretals and Councils, cor-
rupting the Chriftian Religion which they profefs ;
the whole being denominated from that one falf-
hood , that the Pope of Rome is , the Univerfall
Biftiop, andVifibleHcadof the Univerfal Church
and Chrifts Vicar-General on earth , and that only
is the Catholike Church , and thofe only Catholiks
that (o believe.
Where note i. That the Papifts profeffing to be
Chriftians, do firft own the fubftance of Chriftian
dottrine, and then corrupt it, and contradiA it by
this fardle of their own inventions fuperadded.They
profefs to believe the holy Scriptures to be the word
of God, and to be true : every Book that, we be-
lieve (and more,) They profefs to believe all the Ar-
ticles of the ancient Creeds commonly called the A-
poftles , the Nicene , or Conftantwofolitane. It is
not the Chriftianity or true doftrine which they pro-
fefs , which we call Pcpery. 2. It is therefore onely
their own invented corruptions , by which they
contradid: the Chriftian verity which they profefs,
which we caH 7operj. 3 . Note, That the common
denominating corruption, is the forcmentioned do-
ftrineof the Popes Univerfal Epifcopacy and Head-
fhip, or a fuprearaacy at leaft , if not Infallibility :
and that the Catholike Church , and the Romane
Church is all one : and the Pope is the vifible center
of its Unity. 4. Note alfo that as to the reft of their
corruptions , they agree not among themfelves what
is to be eftcemed of their faith or Religion, and what
not : and therefore it cannot be expeftcd that we
(hould give you an exad enumeration of the points*
of their faith i and fo a compkar defcription of Po-
pery, which is fuch a felf-contradi&ing unreconcile-
able
able hodg podge. But their errors may be diftri-
buced into thefe three rankes. i gThofe that are e-
ftabliftied by the Pope and his ( fuppofed ) genera!
Councel : Thefe they all receive and own. 2 . Thofe
that areeftabliftied by the Popes Decretals without a
Council. Thefe fome own as points of their faith ,
and fome rejeft them. I will not adde as the third,
thofe that are eftablifhed by a Council without the
Pope ; not becaufe there never was a Council that
diflented from him in Good, but becaufe it is a diffi-
cult matter at leaft to find any Council that did go
beyond or without him'in Evil, or erred without his
Approbation. 3. The third fort therefore (hall be
thofe opinions that are commonly maintained by
their mod Approved Writers which are publifhcd
in books that are lieenfed and commended by the
Popes Authorized agents , but are not determined
by the Pope or his Council. Thefe though they
contend for , and lay great weight on them in their
difputations,yet dare they not own them as any part
of the matter of their faith, left they feem to be what
they are ; divided and mutable. A man would think
that thofe volumnious hot difputes about Divine
things, did intimate that the Authors did fide divink
believe thofe points which they do fo zealoufly dtf-
pute of. But if it be their pleafure , that we fhould
fbdiftinguifh, t¥e will call the reft the Popifh faith
or Religion , and thefe laft, the Popijb opinions , be-
caufe we would fajlen on them nothing but their
own.
If you ask me, which be thofe doftrines which
*bey take for points of faith , which we.call Popery •
I muft refer you to their Decretals and Councils on
one fide, and Gods word on thz other j and all the
doctrines
CO
Doftrincsin thofe their Csnoos or determination*
that are againft the word of God, are thedoftrine*
which wc mean by this name. If they do lay greater
ftrefs upon any one point than others , its likely to
be on thofe that are put into their Creeds and Vows,
and therefore I (hall onely recite the latter half of
their Tndentine Creed , feeing they will own that
or nothing : When they have begun with the ancient
Confiantinopolitane Creed , containing the true Prin-
ciples of Chriftian Religion , and have ended that
they proceed thus as followeth.
Tht*s4poftolkal and Ecclejiaflical traditions f and
the refi of the Obfervations and conftitutions of tiie
fame Church , / do moft firmely admit and embrace.
I admit alfo the [acred Scripture according to that
fence Which the Holy 'Jftfather the Church hath held
and doth hold , to whotrt it belongcth to judge of the
true fence and interpretation of t be Holy Scriptures :
and I VpM never take and interpret it , but according
to the unanimom confent of the Fathers. I doprofefs
alfo that there are [even truely and properly Sacra*
ments of the new Law infiituted by Jefu* Chrifi our
Lord , and ncce(fary to the falvation of mankind ,
though not all to every one ; to wit 7 Baptifme , Confir-
mation , the EuchariH 7 ? ennance^ extreamt ZJntti-
on^ Order , and Matrimony : and that they confer
grace ; and that of thefe > Tiaptifmc^ Confirmation^
and Order , cannot be reiterated without Sacriledgc.
I do alfo receive and admit the received and approved
Rites of the Catholike Church in thefolemne Admini-
ftration of all the afore faid Sacramsnts. 1 do embrace
and receive all and ftngular things which in the He Ij
Council of Trent were defined and declared about Ori -
ginalfin and fufiification. In like manner J do pro-
G fefs
(8»)
fefs that in the Cfrlafs there is offered ie God a true pre*
per, and propitiatory facrifice for tbf. living , and for
the dead ; and that in the mofi holy Srerament of the
JBucharifi there u Truely, Really, and Substantially ,
the body and blood , together with the foul and 'Divi-
nity of our Lord fefus Chrifi ; and that there u a
change made of the whole fub fiance of Bread into
the Body , and of the \\>hole fub fiance of Wmc into his
blood • which change the Catholike Church calleth
Trafubfiantiation. I confefs alfo that under one kind
cnely^ whole and entire Chrifi % and the true Sacra-
went is taken. I do confiantly hold that there Up fur-
gator y , and that the fouls there detained are holpen by
thefuffrages of the faithful. As alfo that the Saintr
raigning with Chrifi , are to be reverenced and cal-
led upon , and that they do offer prayers to God for hs :
and their r cliques are to be reverenced (or honoured.) I
do mofi firmely affert that the Images of Chrifi and of
the Mother of God- ever a Virginia* alfo of ether Saint s %
are to be had and kept , and thai due honor and Vene-
ration is to be given them. I affirm alfo that the poller
of Indulgences u left by Chrifi in the Church, and
that the ufe of them is mrfi wholefome to Chrifiian peo-
ple. I acknowledge that the holy Catholike and *Apo-
Jiolike Church of Rome, is the Mather and Mifiru of
all Churches: And I do promife and fitiear true Obe-
dience to the Pope of Rome fucceffor of Bleffed Peter
Prince of the C^po files, and the Vicar of fefus Chrifi,
sflfo all other things delivered , defined and declared
by the facred Canons, and Oecumenical Councils, and
efyecially of the holy Synod of Trent , I do without
doubting receive and profefs : and alfo aU things con-
trary 9 and all here fie s whatfoever condemned by the
Church 9 andrejetted, and Anathematiz>fd , do I in
likf
like manner condemne, rejeli and Anathematize. 1
true C at holike faith 9 Without which no man can be fay
ved 9 -which at the frefent I do voluntarily profejfe 9
andtruely hold 9 ihtjamt will 1 fake care to hfild and
csnfefs entire and invioUte y by Gods htly y moft cok-
ftantlj 9 even to the laft breath of my life; and as much
as in me lyeth , to be held , taught and f reached , by
tbefe that are under me, or thofe whofc care belongs to
me in my office. This I. N. do Fromife , Voto , and
Sftear , Jo help me God , and thefe holy Gofpels of
god.
So far the Trent Confeffion , which I the ra*
chcr recite that you may fee what their Religion is
in their own words and oaths ; where you fee alfo
that this is but a fmall part of it ; for it is moreover
as large , as all the Council of Trent f and all other
Oecumenical Councils and holy Canons ; of the Im-
poffibilitiesand felf-contradi&ions of which faith, we
(hall fay more anon.
So that I conclude that it is not Chrifttanity , but
this additional Leprofie which we call by the name of
Popery ; they believe this much more then we (or a
great part m<jre) and by believing more,they believe
lefs , while they deftroy the found faith which they
before feemed to profefs.
2 For the next term to be explained \Jiafaation\
we mean by it principally ,- Everlafti*g Glory - y and
withall thofe beginnings of it inclusively which wc
have in this life , confifting in our Juftification , A-
doption , San&ification , Confolation , and Perfe-
verance.
3. By theterm jjf^^wernean, fuch neeeffary
means as are prefcribed us by God for the attainment
joi Salvation , either as to our Belief, orourAffe&i-
G 2 on
(?)
on and Prafticc accoiding to the directions of the do-
drinc which we do believe.
4. As to the fence of the word [Safely it figni-
fifetti that which is free from danger , or which tend-
eth to a mans welfare. Now here is a double fafety
considerable in Do&rines t anfwerable to a double
danger. Firft, its one thing to be fafe from any fin
in the way to Salvation ; and fo we may well fay that
Popery is no fafe way which leadeth to fo much fin :
But thats not all that is here intended : But its ano-
ther matter to be fo deep in fin , as not to be fafe
from the Everlafting Pumftuneat, but that ufalvation
it felf is endangered thereby : and this we principally
intend. And whereas there are feveral Degrees of
Danger, we mean that true Popery heartily enter-
tained and pratticed , doth leave but fmali proba-
bility], if any fojfibMtj, of the Salvation of any
that do perfevere impenitently therein to the
end.
Though you may fee what I deny in what is al-
ready faid, yet for the greater perfpicairy , I
(hall exprefs my fence in thefe few Propbfiuons
following.
Prop. 1 . That C hriftiart doftrine c ontained in the
holy Scriptures which the Pa'prfts do profefs to be-
lieve, is of it felf without their corruptions , a fafe
way tofoWation.
Prof. 2. Whatever errors are held by Papifts or
any others, which do confift with a true pra&ical
belief of the forefaid Chriftian do&rine which they
confefs, and we are agreed in, thofe errors fhall
nor exclude the erroneous from Salvation.
Trap. 3. The Papiits do not exprcfly in termes
§nd fence deny any fundamental point of faith.
Pref.
(8))
yProp* 4- Its poftible even praftically to hold an
error, which by remote confequence contradið
a fundamental Truth, and yet to hold that truth
praftically , and fo to be faved. For either all moral
errots in Theology (vstt^rnefw* thought) do con-
tradict the Foundation by consequence, by reafon of
the neceffary concatenation of Truthesj or moft at
leaft.
Trop. 1 }. There arefome errors fo great that if
they were cordially and praftically held, would bein-
confiftent with the cordial pjraftical holding of the
Foundation • which yet may be held but fpeeulativc-
ly andnotionally inconfiftency with the cordial and
practical belief of the fundamentals • and the perfon
not knowing thecontradi&ionmay be faved.
Prop. 6. Multitudes of people while they take com-
mon termes in Divinity in a wrong fence, do main-
tain Propofitions which by plain confequence, if not
directly contradift the Fundamentals according to
the proper genuine fence of the words j when yet in
the fence as they miftake and mifufe them in , there
is no coiftradiftion. Even as many on the other
fide , do hold the Chriftian verity in words, who in
fence deny it.
Prep. j. We have great reafon to think that ma-
ny millions of the Laity among the Papifts, if nos
the far greateft part of them , do not cordially em-
brace the moft of the Popifti ^corruptions in dodtri-
nals, nor the moft dangerous of them.
i . Becaufe they do not underftand them , and fo
cannot fo much as fpcculatively receive them. It is
not one of a hundred, perhaps of many hundreds a-
niong them, that knows all contained in the Council
of Trent alone , much lefs in all the reft of the
G 3 Cquii?
(8(5)
Council , and Canons and cufto#ies wherein they
place their Religion. Nay perhaps its but few of
their Clergy that know this comparatively. So that
it is but an implicite general belief that they can
give to fech Canons as are unknown , which is not a
belief of the particular dodrines contained in them,
as fuch.
2. Becaufe (I hope among moft or many of
them) they are firft taught the Creed , the Lords
Prayer , and ten Commandments ( or at leaft the
Creed^ndDecalogucthough the Lords Prayer be uf-
ually taught them in Latine) which contain the Fun-
damentals of Chriftian faith and pra&ice : and there-
Fore we have reafon to hope that thefe are deeper in
their minds then any contradictory do&rines : efpe-
cially when they muft have fo much time afterward ,
to build upon this foundation their hay and ftubbies,
that wc have great reafon to hope that it is but
few that throughly undcrftand or ent€rtame
them.
3. Becaufe we know that the generality of the
people , ©r a very great part of them , do look up-
on their Clergy as having a carnal felf-intercft to
carry on, and fo far have hard and different thoughts
of them ; though they ar« yet captivated by them
loo much.
4. Becaufc we fee that the Pope is faine to keep
them is fubjeftion by the moft cruel force of fecular
power : by the bloody inquificion , tormenting and
burning them, or rafingwarsagainft them to ruine
them; or elfe by worldly honors, dignities, and
5 to entice and enfnare them ; which were need-
lefs if he could carry it by the cogent evidence of
his do&rmas $r their underftandings.
S. Bar
(to)
5. Becaufewefee by experience , that even here
with us among their few moft zealous and voluntary
Profelites, it is but very few that cafl themfelves fio-
w***Catholikes,or Papifts , that indeed know what
Popery is : Nay moft of them, if yoa^do but name
&me points of the Popifh faith , will tell you that
you (lander them ; and they hold no fuch thing. I
have talked with many of the Laity, and find very
few that will own the do&rine of mans Merits , but
profefs to reft on the Merits of Chrift onely : The
like I could fay of other points ; By which it is plain
that the Priefts do hide from the Laity fo much of the
venotnc of their doftrine as they think will prove di-
ftaftful to them, and dare not let them know the
worft.
<7 J rop. 8. Thefe perfons before defcribed, toge-
ther with that part of the Clergy, who caft.off
much of the Romanc corruptions , and yet adhere to
their party , are not full and compleat Papifis ,
but onely Papifts fecun^nm quid , incompleat , and
of a lower fort , and fo are not in fo great danger of
damnation as the reft : even as the Scab is not fo
bad as the Morphew , nor the Morphcw fo mortal
as the Elephantmfis , or the full Leprofic; though
all are of kindred one to another.
9. Pro. Yet thefe better fort ofPapifts are common-
ly tainted with fo much of their corruptions as makes
their falvation much more difficult; fo that we may
well judge that it is fewer by far that are faved a-
mongthem, then in the Reformed Churches. E*
ven as it is poflible for men to fcape catching the
Plague that live among the infe&ed , and its poffi-
ble for the infefted to efcape with their lives, but
where one fcapes many dye , and its I think more
© 4 dan-
(83)
dangerous to live in an infe&ed houfe or air then in a
found one.
Prop. iOy A man that cordially and practically re-
ceived the whole body of Popery , and fo is a corn-
pleat Papift, is in fo great danger of eternal damna-
tion , as that it is a very hard queftion whether it be
pofiiblefor him at the fame time to hold cordially
the fundamentals of Chriftianity , andfo to be in a
ftate of Salvation ? Which becaufe it is fo hard a
queftion that Proteftant Divines are of different opi-
nions about it , fome thinking it fojfiblc for fuch to
be faved , and fome impojfible , I will not prefume
here to determine it , feeing the matter in hand
doth not call for the determinatien of it.
cprop. 1 1. Whofoever is faved among thePapifts;
whether he be more or lefs tainted with their errors,
it is not By Popery chat he is faved , but from Popery y
or againft it by the Chriftian faith. So that if a Pa-
pift may be faved, it muft be as a Cljriftian , and not
as a Papift : Popery and Chriftianity having fome
contrariety; fo than it- muft be by the prevalency and
predomineflcy of the Chriftian faith againft Popery
if ever he be laved. If a Iyer might be faved ic
muft not be by lying,hut by faith inChrift and repen-
tance. If a Leper, oroae that hath the Plngue,
or the like difeafes, may live, ic muft not be by the
Uprofieor Piague that they muft live; but by na-
tural vigor arcj the help of Medicine by which they
are preferved from the killing power of thefe dil-
eaies.
And here you may take notice, what a fond and
vain delulion it is, by which the Priefts do perfwade
tl^poor people that their Religion is a fafer way to
heaven then e^rs, even becaufe that we confefs a
Papift
Papift may be faved , but they affirm that a Proteft-
a»c cannot be faved. For i. Some Proteftants
think they may be faved, and fome deny ic 2. Thofe
that think they may be faved do withal 1 think that
it is not by Popery, but againft it and from it. 3 And
they think that its very hard,and therefore that they
are very few that are faved among them, in compa*
rifon of the number faved among us. And is not this
a fair and comfortable encouragement to their poor
feduced followers , that fome among us confefs
that as its poffible for here and there one to efcape of
a raging Peftilence , fo may fome Papifts be faved.
4. Their condemning of all Proteftants doth make
themfclvesworfe, but it makes us never the worfe,
nor our cafe ever the more dangerous. Chrift hath
told us that all men fhall know us to be hisdifciples,
by Loving one another, and hath bid us , judge not
that we be not judged ,. for with what judgement we
judge , we (hall be judged : and Taul tells us , that
charity thinketh not evil, but hopeth all things : Is ic
then a good & Chriftian arguing to fay that they are
fafer then we , becaufe they are more cenforkms ,
and radb condemnors of others ? Then he that hath
leaft Charity is of the fafeft Religion. Suppofe that
a company fhut up in a Pefthoufe, being raging mad
with the Plague, or ©therwife diftempered in their
brain , (liould cry out , that all the Town are fick
and will certainly dye , except themfclves. Were ic
wife reafoning now to fay £ You confefs that fome
of thofe that are fick in the Pefthoufe may efcape ;
but they fay that none of yon that are out can efcape,
therefore it is fafer to be with them then with you.]
Even fuch is the reafoning of the Popifti.Prif fts in
the prefect cafe. It is the difeafe of Popery that of
its
(90)
its own nature caufeth them to condemne all the
world except themfelves : And it is becaufewe are
free from their difeafe, that makes us not fo ra(h and
hafty in condemning them : But yet as charitable
as we are to them , we are fo charitable withall to
our felves , that we would not be in their cafe , fo*
all the world.
Prop. 12. We may welt conclude therefore that
whether a Papift may be faved or not , that cef-
tainely Popery is no fafe way to Salvation.
If a cup of Poifon be tempered for the killing of
men , and one drinks it all 9 and dycth , another
drinks alfnoft all, anddyeth, another drinks lcfTe,
and yet ufing no remedy dyeth , another drinks but
a little , or taking more, yet ufeth fome effe&ual Re-
medy ,and fo with much ado fcapeth death. I think ,
notwithftanding the fcaping ef thefelaft, we may
well conclude that £ Poifon is no fafe or wholefome
food. ]
I come now to prove the Propofition laft ex-
preffed.
In general i. Popery is No way to falvation;
Therefore it is no fafe way. God hath no where
preferibed it as a way to falvation $ therefore it is
not a way to falvation.
2. It is the way toward damnation , and from
falvation ; therefore it is no fafe way to falva-
tion.
The pr^of of all together (hall be next fetch t from
fome general reafons drawn from the daogeroas na -
ture of Popery; For if I ftiould defcend to every par-
ticular error I muft be voluminous , and do that
which is fufficiently done by multitudes already.
Arg. i.
(90
Arg. I. Thofedottrincs which are founded npon a
'"Notations faljhood , and refolded into it , are not afafc
way to Salvation. But fuch are the doftrines Which
We call Toper j : Therefore.
For the Minor, They are founded on and refolved
into the doftrine of the Popes Infallibility , or at
leaft his Councils : This the Papifls do confefs and
maintain. But that this is a Notorious fallhood t is
evident.
i. In that it is notorious that Popes have erred,
and judicially erred, and erred in matters of faith.
Bellarmine is put to anfwer to no lefs then fourty in-
fiances of erring Popes > and how fliamcfully or
ihamelefly he doth it , any Learned man that will
fearch the records and perufe the cafe , may foon
difcover.
2 It is notorious that Councils have erred. I
(hall not now intermix my Teftimonies to interrupt
the plain courfe which I have begun , but rather giv«
yeu the proof of all this diftinftly By it felf in the
nextdifputation.
3 . The Papifts themfelves confefs this that we af-
firm. I mean, One part of them do cenfefs that
the Pope may err fas the Trench) and the other (the
Italians and Spaniards ) confefs that a Council may
erre. One faith the Infallibility is not feated in the
Pope ; and the other that it is not fealed in a Coun-
cil , particular or general , of which fee Bellarmine
de ConciliU lib. l.cap. io. & n. In which laft he
feeks to prove that a General Council may crre.
i . When they diflent from the Popes Legates. 2. And
when they confent with the Legates , if thofc Le-
gates
gates do crofs the Popes inftru&ions. 3. Yea if
the Legates have no certain Inftruftions , the Coun-
cil and ail they, may confent in error : And he proves
the two former by the inftanceof the Second Coun-
cil of Ef befit* , and the Conftantinofolitane Council
in the time of Pope Nicholas the firft, which erred ,
faith he , becaufe the Popes Legates followed not
his inftrudlons. The third he proves by the Coun-
cil of BafilSeff.z. which together with the Popes
Legate did by common conlent Decree, that the
Council is above the Pope, which now ("faith Bell-
drmine) is judged erroneous.
4. Some Popes themfelves have confefTed that they
are not the feat; or chieffubjed of the infallibility: As
Adrian the fixth.who hath wrote his judgement of it,
that the Pope may err out of Council. And in my opi-
nion we (hall do the Pope much wrong ifwe (hail not
believe him when he fpeaks the truth , and tells us
that he is fallible. Did r Bellarmine better know
Pope Adrians underftanding , then the Pope knew
his own ? Surely I muft do as I would be done by :
and if any man (houJd perfwade me that I know that
which I do not know , or that I am infallible , when
J know my felf fubjeft to error. I (hould confi-
dently expeft that all pien would rather believe me
of my felf then believe another of me that fpeaks
the contrary : AJnd fo will I believe Pope Adrian that
he was fallible.
But of this more in the next difputation ; where
you (hall have fuller proof
>!•
(5>?)
Arg. 2. IfPoftrj do build even the Chrifiian Reli-
gion itjelf(<u held by them jon a foundation that u ut-
ttrlj uncertain, orelfe certainty falfe, then it it no faj*
waj tcfalvation : For it Would extirpate Chrifiiamtj
it f elf. But the. Antecedent is true , as I (hail thus
prove.
i. They are divided and difagreed among them-
felves even their greateft Learned Doftors about the
very foundation of their faith , as I (hall further
(hew in the next argument : They believe upon the
infallible judgement* of the Church, and they are
not agreed what that Chucch is.
2, They build the afTurance of their faith upon
fuch a ground as none of the common people , no
nor any Do&oks in the world ,' can have the
knowledge of : therefore their faith muft needs be
uncertain. To mamfeft this I (hall review one leaf
that I wrote heretofore an this fubjeft ifi the Preface'
to the fecond Part of the 'Saints Reft.
It is the Authority of the Church they fay, upon
which we muft believe that the Scriptures are the
word of God , and were it not for the Churches au-
thoritative affirmation ,they would no;t believe it (faith
one of them , no more than zs£fcps Fables ) Now
fuppofe they were agreed what this: Church is, and
that tee now take notice of their more common opi-
nion/ that it is, all the Bifhops of the Church
headed by the Pope, or a General Council approved
of and confirmed by the Pope , I would fain know
how the faith of any of u$ that live at a diftance, yea
or of any man living , can be fare and found, when
all theft following particulars muft be firft known t
before
(
before we can have fuch affurance. i. It muft be
known that God hath given to the Church this pow-
er of judging what is his word, and what is a point
of faith, and what not : fothat that is fo to us,
which they judge fo ; or that we are bound by God
to believe thecn. Now which way doth God give the
Church this Power? hit not by Scripture,or unwrit-
ten tradition in their own judgment? And by what
means doth he oblige us to Believe the Church in fuch
determinations? It muft be alfo by Scripture or un-
writtenTradition by their own confefliotr.For if they
fly to univerfalTradition,and natural obligation,they
give up their caufe, and let go their Authoritative
Tradition and Obligation , as from their Romane
Church. So that a man muft (according to their do-
drine) believe that the word of God (written or un-
written) hath given Power to the Church todeter-
mine~what is the word of God before he can believe
the word of God , or know tt to be the word of
God: that is, He muft know and believe the word
of God before he can know and believe it. Here is
one of the impoftlbliities that lye at the very foun-
dation of the Romane way of faith.
2. Before men can know the Scripture to be Gods
word , yea or their fuppofed unwritten verities, in-
fallibly , according to the Romane way of believing,
they muftfirfl know that the Church is infallible in
her judgement , and rhisalfo muft be known by the
word of God, which is fuppofed not to be known
yetitfelf.
j. They muft alfo know, that it is the Church of
Kamt in particular that is the true Church and hath
this power given from God,
4. To this end they muft know that all thofe per-
verted
verted Texts (or fome ©f them J that fpeak of peters
own perfon , were alfo fpoke of eertain fucccflbrs
of hrs , as well as ef himfelf ("as that on them the
Church (hall be built , and their faith (hall not
k\\ t &€.)
5. They muft knOw that the Pope is this fucccflbr
of Ptttr,
6. To this end , they muft not onely know that
Ptttr was at Rome (of which read well Vlrkm Vt-
JtttHt in GoUnftus ) and was feiftop there, but they
muft know that he was the only Rifhop there , or at
leaft the chief, and that 7*/*/ was noBiftiop there
(who is more likely to have been) or elfe that he was
the inferior , and that the Pope is Ptttr s fucceflbr
and not Pauls; or elfe fucceedeth them both, and
hath his infallibility but from one , ualefs the fuc-
ceflbrsof the reft of the Apoftlesare infallible too.
7. If Ptttr and Paul were Bi(hops at once of one
Church in Romt , then it muft be known why they
may not have two fucccflbrs at once ; and if there
be two , which of them is to be believed when
they difagrcc. But if Peter and Paul were Bifhops
of t^vo particular Churches in Romt , the one of the
Circumcifion, the other of the untircumfion , then
it muft be known by what right their fucccflbrs made
them one? or whether it were not by a failing or
reflation of the Church of the Circumcifion , when
all Jews were baniftied from Romt , and fo the
Church of the uncircumcifion only continuing , the
Pope be not only Pauls fuccctfor.
8. And it muft be known whether Ptttr wefe not
Biftiop of other Churches as well as of Rome (f*a of
tsfntioch before Rome ) and fo whether the BiftiQp
of Afttioch be not his fucceflbr as well as the Pope of
Rome
(94)
Rome , yeiand the chief fucceflbr if it follow the
right of primogeniture # either as to the Church or
the Biftiop;; feeing Antioch was a Church before
Rome , and Peter was fuppofed to be Bifhop there
before he was of Rome. And then if the Bifhop of
Rome and Antioch differ (as they do) how fhall we
know whom to believe, and how (hall we know that
the Bifhop of Antioch i% not infallible a9 well as the
Pope of Rome ?
j 9. It muft be known what it is that makes a Pope ,
what is neceflary to his being Peters fucceffor. Is it
enough that he trep up into the chair and caihhimfelf
Pope? Or. that his party call him fo? Then if any
Heathen or Arrian conqueror i though a Lay man
did fo, he fhould be Pope, And he that conquers
Rome may make him felf Saint Teters infallible fuc-
ceflbr at any time. But if there muft be an ordinati-
on and Eledion , then it muft be known whether c-
very Ecclefiaftical Ordination or Confecration ; and
Ele&ion will ferve or not. If it will, then- when
there have -bees three Popes chofen and confecrated
at once,they were ail Saint Vet ers infallible fucceffbrs,
though one condemned the oi:her ; If not, then it
muitbeknfcwn, who it is that hath the power of e-
leftion (which being the aft that determineth of the
perfon, is the maine that muft refolvc our doubts )
and alio of confecration or ordination. And how
{hall the people know this , when the Clergy have
been fo difagreetj among themfelves.
10. And here it muft be known whether the Car-
dinals have the fo!e power to eled ? If they have t
then how came they by it ? And then, whether were
all thofe that were eleded bv the people in the firft
ages, and by the Emperors in after ages, true Popes,
or
(.91)
or not : If they were not ; then Saint Peter hath rio
fucceffors, becaufe of the interruption of the fuc-
ccflion fo long ; and the Church had then no vifible
head. If they were , then the fufficient power is
not onely in the Cardinals. And if it be not onely
in them i then whether are any of thofe true Popes
that have been chofen onely by them of late
ages ?
ii. Andfoit muft be known how a poffibility of
uninterrupted fucceflion can be proved, when Popes
have been chofen three fcveral wayes, fometimeby
the people (or elfe there had not been fo many flain
at the eleftion of Damafus , nor had the ancient
Canons made this neceflary to all Bifhops ) and
fometime by the Presbyters of that Church , and
fometime by the Emperors; and now by titular
Presbyters, who are Bifhops of other Churches, and
are uncapable of being true Presbyters of the
Church of Rome. If all thefe feveral wayes of E-
leftion may make true Popes, then it feeriis any way
may ferve,and then the three Popes at once will be
all true : If not,tben there hath been an interruption
of the fucce/Iion , and fo according to their own
Principles, there can be now no true Pope.
12. And here it muft needs be known too, whether
i there be any thing in the perfon that is a qualifica-
tion fo materially neceflary , that he can be no true
Pope without it. If not, then a Pagan or a Maho-
metan may be Pope. If there be, then it muft
I be known what that is, which few private men at
lieaftdoknow.
13. Particularly it muft be known whether they
tot are known Hereticks , yea judged fo by Coun-
rls, or by their own fueceflbrs, and thefe that were
H noto-
(J>8)
notorious Whoremongers, Sodomites, Murderers,
Poifoning their Predeceffors to get the Popedome,
Simonifts, buying the Popedom with money, &c.
were capable of being true Popes ?
14. If they are not capable, then we muft all
know that all the Popes were none fuch , when the
Papifts themfelves confefs $hey were fuch, before we
can know that they vyere the infallible fucceflbrs of
Saint Peter.
15. But if fuch may be Popes, then muft we
know why a Mahometane maynot as well be a Pope ?
or how an enemy of Chrift and the Church fhould
conic to be a Son of Promife , and the Vicar of
Chrift , and the head of the Church , and whether
fuch were infallible in their judging fallhood to be
truth, as they did ?
16. And we mftft know, that the Pope ondyis
lawlefs , and under no power of Canons, or De-
crees of former Popes and Councils? Orelfe many
fuch Canons will proclaim their calling null : and fo
the facceffion ftill hath been interrupted* And if
the Authority of the former Church oblige the Pope
to believe, e.g. the truth of Scripture and Traditi-
ons, then why muft not. the Authority of the for-
mer Church in its Canons be as obligatory to him
in point of duty and penalty, andfo null his call-
ing.?
HelLrmine faith that it is agreed among all
CatboTiks that the Pope as a private Do&or may
erre, through ignorance, even in univerfal quefti-
citi's of faith: Alfo that many Papifts and Pope A-
cWian the fixth himfelf tacghc that the Pope as Pope
may be a Here tick,, and teach Herefie, fo it be
out a General Council : And that moit of the
reft
($9)
reft do only hold , that whether the Pope be a He-
retick or not , yet he cannot define any thing here-
tical , as to be believed by the whole Church ; this
faith he, is the moft common opinion : Bellarm. de
Rom. Pont if. /1.4 cap. 2.
Now this being fo we muft be refolved, if a Pope
beaHeretick in heart, and open profeffion, and
yet if a General Council be called 3 this Pepe cannot
give his fentence in it according co his own belief,
whether indeed we can prove that God hath promis-
ed to caufea Hcreticke Pope to diflemble, and to
fpeakagainft his own judgement , which is to lye,
though the thing that he faith be true , or yet to tye
his tongue that he fhalJ not be able tofpeak that
which he believes , and fpeaks at other times ?
18. And whether the promife which theyalledge
to tfiis purpofe (I have prayed for thee that thy faith
fail not) be indeed fulfilled to a Heretical Pope.* If
not, then its evident that this promife belongs not
to all Popes. If yea, then the faith of a Heretick
doth not fail ; which Hellarmine himfelf confeffeth
tobefalfe. And here note what a naked ihameful
(hift it is that BeUarmine makes about this text ? He
faith that [Inhere are two things promifed there toVt-
\ ter : The firfi mhat Peter fhould never lofe the true
faith , though tempted by the Devil ; The other privi-
ledge #, that he as Pope fhould not be able ever to teach
any thing contrary to the faith ^ or that in his feat no
man fhould ever be found that fhould teaeh againfithe
faith : of which priviledges 9 the firfi perhaps was not
derived to his fucceffors , but the feconk undoubtedly
Veas derived to them ~] So faith TBellarmine de Rom.
Pcnt.li. 4. cap. 3.
Now mark how contrary this is to the fence of thfi
. H 2 text*
(100)
text. The promife that Chrift made to Peter y was
not to his tongue but to his heart : not that he (hould
not fpeak againft the faith , for he did deny Chrift %
and curfe and fwear that he knew not the man : but
it was that his inward belief (hould not fail , and fo
that he (hould not fall from Chnft, and confeqaent-
ly indeed that his heart (hould reduce the tongue
it felf. Now BelUrmim confefleth that perhaps that
part of the promife that concerneth faith it felf,
reacheth not to Teters (ucccffoi't > but onely that
which concerneth the tongue : which was diredly
none at all ; fo that he gives up the true promife
made to Titer , which was that his faith (hould not
fail, and not that his tongue (hould not fail , and . he
forgeth another in its ftead.
1 9. How can we be affured that this or any pro-
mife belongeth to the Popes , when the Papifts them-
selves fay that they were made to Peter before he
was Pope. For fo *BelIarmine is fain to anfwer,when
we fay Peter bimfelf erred in denying Chrift ,
te faith \_Saint Perer when hedenyed Chrift , Was not
jet made Pope : For its manifeftthat the Ecclefttfti-
cal fufrewaej Vtas given him in the Ufl of John, when
Chrift after the refurreUion hid him Feed my ftiecp]
BelL de Pontif li. 4. eap. 8.
20. It is of neceility that all Chriftians who believe
upon the Popes authority , muft know who it is that
is the true Pope , and to be believed : And when
there are many Popes at once pretending to that in-
fallibility and authority, how can all Chriftians be
refolved which is ihe true Pope when one Countrey
owns one, atid another owns another , whom (hall
the vulgar own that are out of reach and uncapabk
ef undcrftanding the quarrel ? And then , who
knows
infws which of them muft be fuceeeded by thencx f ?
Nay can learned men tell? Nay can- the Cardinals
tell that choofe them ? And are we (ure that any of
the pretenders are true Popes ? ShaU we hear TBellar-
mine in one particular cafe, that is in his anfwer to
the 37. inftance of Heretical Popes , to wic, fohn
23. who befidesopen Adulteries , Murders and o-
ther horrid wickednefs , of which no left then fifty
three Articles were put in.againft him at the Council
of Confiance , all confirmed , faith Bellarmine , by
certain witnefles , he was moreover accufed of molt
pernicious Herefie , even of denying the Refurre&i-
on of the body, and everlafting life. And to this
Bellarmine anfwereth Qoannem 23. nonfuijje Ponti*
fcem omnino certum & indubitatum i proinde non nee *
ceffario ejfe defendendum, erant enim eo tempore tres^
qui Pontifices ha fori volebant, Gregor. 12. Benedict.
13. & Johan. 23. nee poterat facile judicari qui* e-
orum verusac legitimes e(fetPontifex cum non deejfent
jingulis dcttiffimi pv.troni7\ that is [_J anfWer that
John/^ 23. Was not altogether the certain and un-
doubted Pope , and therefore he is not necejfarilj to be
defended , for there "to ere at that time three that would
be accounted Popes, Gregor. 12, Bencdid:. 13. and
John 2 3 . and it was no eafie matter to judge Which of
them was the true and lawful Pope , When there were
not Wanting to each one of them mofi Learned Patrons r\
And yet the fame "Bellarmine faith, deConoiL 11 1.
cap. 8. that its almoft the common opinion that this
John, Alex $. were true Popes.
You fee then the cafe of the poor people accord-
ing to the Romifh Religion : They cannot know the
word of God Co be his word but on the authorita-
tive determination of the Pope : apd who is the
H 1 true
(to,)
truePopeitisimpoffible for them to know, when
even moil Learned men cannot know, and BelUr-
mine himfelf fo long after faith, it could not eafily
be known.
2 1 . Mereover, how can all Chriftians many hun-
dred miles diftant know whether indeed the Cardinals
chofe and conftcrated him that is in the feat , or
whether he forc't in himfelf, or bribed them to pre-
tend what xms not done , and fo whether he have all
theeflentials of his call.
22. And if a Council muft be the determiner ei-
ther with the Popes, or alone, How (hall the Chn-
ftian world know that Chrift hath promifed infalli-
bility to a Council, when there is no fuch promife i n
the word : much lefs can Infidels know this in or-
der to their believing the word of God.
2 3 v And how (hall we all know what is a General
Council, and when we have one? whether it muft
be alkhc CJeriftian/Bifhops in the world that muft
meet? or the delegates at leaftof all? or whether
forne Countries „ or part of all may ferve ? and then
what Countries or pares it muft be? B&llarm. de
C$nc. I. X'C.ij. Saith, that once the Patriarchs muft
beprefent, but now its not neceflary becaufe they
are all Hereticks or Schifmaticks. And how ihall
ive know that ever there was fuch a thing as aGeneral
Couocil? For my part I fee no probability that ever
tnere were many, if any one fuch Council , was the
Council of Trmt General when, the greateft part. of
the Chriftiaa world was abfent?When all the Biihops
of *y£thicpia r €gypt, Paleftin? T Greece, with all the
Turkes dominions -were abfent s befides the Pro-
teftahts, and moft of the Popifh Bifhons themfeltfes.
24. Howfliall wc be furethat ailthefe, ytot the
greater part of them are true Biftiops and lawfully
called? If as BcUarmint faith de CorxiL L 2. e.g.
That the contrary be not manifeft , be enough, chen
mans error can make Gods promife of Infallibility
belong tothofethat it was never made to ; or elfe
God hath promifed infallibility to all that maybe
Popes or Bifhops for ought we know : and then ic
belongs not to the Pope and Bifhops, but to all tint
feem fuch.
25. Yea that all thofe Bifhops or moftdefcend
by uninterrupted fucceifion from- the Apofties ,
which is made necefiary , If they plead onely the
Bifhop of Homes fucceffion to warrant ail the reft ,
before the forementioned particulars be well anfwer*
ed , it will appear that Romes (ucceffion hath been
. frequently interrupted.
26. Howfhalimen at adiftance be fure that the
Conncilsare indeed confirmed by the Pope ?
27. How(hal/webe fure when all is done that
we have the right fence of the Canons or Decrees of
fuch Councils , when they fpeak as ambiguoufly as
the Scripture ,• and the Papifts think they can have 90
certainty of the right fence of that without a living
judge : And if there be a living judge (till of the fence
of Councils,eithcr he is as infallible as they, or not : If
not, then he cannot make us infallibly certain by his
Authoritative determination. If he be , then what
need of a Council , when he is infallible alone ?
28. When feveral Popes and Councils contradict
one another ; how (hall we know which of them
to believe? And this is no rare matter among
them ?
•29. When the Pope and Council contradict each
other, how (hali the people know which is infallible ?
H 4 30 When
0<h)
3 o, When both Pope and Council contradid the
exprefs Scripture , mult we take them for infalli-
ble, and believe that Scripture only on their words.
Thefe or moft of thefe muft be known by all
Christians, before they can believe the Articles of
their Creed, or that Scripture is Gods word, actor *
ding to the Romifh grounds : When as it is impoP-
fible for any man to know them as true ; they being
either falfe or not evident and demonftrable. So
that its now apparent that according to the Popilh
grounds, the People can have no certainty of the
truth of their Religion , and that they fhake the
foundation of Chriftianity it felf.
2. Andlaftly, notonelyfo, but they build on a
foundation certainly falfe, that is , the Popes infal-
libility or a Councils .- as I (hall prove in the next
difpute where their fallibility will be further mani-
feited.
: Arg. 3. If the Patjiflsare not agreed amonf. them-
f elves' either Cleray or Laity about the very fundamen-
tals of their faith (or matters which they make of ne-
ce[fitj tof&lvation)thm Popery k m fafe way tofalva-
tion : But the Antecedent is true : Therefore,^.
We need to go no -further for the proof of the"
Antecedent then ro what is faid already. They com;
monly maintain that we muft receive our faith and
the Scriptures upon the Authority of the infallible
Church : and they are not yet agreed among them-
felves, nor ever like to be what that iofallible Church
is. And the difference is not with a few in-
confiderable difTenters, bat in their main body.
The Papifts of France maintain that it is a Gene-
ral
0°>)
ral Council that is infallible , and that the Pope
is fallible : The Italians maintain that a General
Council is fallible , and the Pope is infallible.
Some others think that both of them are falli-
ble feparated, but both infallible when they con-
cur. And fome think chat they are both infalli-
ble though feparated. If the Church be the
foundation ., and all muft be received upon its in-
fallible authority, then no man can be faved that
knows not which this infallible Church is : ei-
ther therefore the French or Italians , one part
or the other of them do erre in their very fun-"
damentals , when one faith , This is the fubjed
of infallibility , and the other fay,. Thi* is it.
And if a Pope or General Councel differ , to
wtom muft the people hearken ? One part of
them faith that the Pope is above the Council ;
and other? of them fay the Council is above the
Pope , and of this mind have been General
Councils themfelves , as the Council of Bafil and
Cmftance^ and of this mind Bellarmne names 3 Car-
dinal Cameracenfis , Cardinal Cnfanus , foh. Ger-
fonjac. Jlmain£,ax&. Florentine 7 > dn§rmitan, Set.
What a ftrange impudency then is it of thefe mea ,
to make the filly deluded people among us be-
lieve , that they are all of one mind , and its we
that are divided : when as they are never likely
to agree in their very principles and great funda-
mental , who it is thai is the infallible Judge ?
And till men know who it is , what the better
are they to know , that fuch a judge there is
fetfng that the fpecaes exifteth only in the indivi-
dual , and no man can believe him ,. or apply him-
felf to him as the infallible judge , till he know that
it is he indeed that is fuch. See-
Seeing then according to their own principles, ei-
ther the French Papifts or the Italian and Spanijh
Papifts muft be in the way to damnation , how (hall
we know which itisand which to joy n our felvesto
with any fafety ? Were it not for weakening the
Popes intcreft, they would burn the French Papifts
as Hereticksaswell as us.
Arg. 4. If popery be a new hvifed way te heaven
fitch as the ^Apo files never kneVv nor the £hur*h af-
ter them for many a hundred year (in the main parts of
Popery ) then is it nofafeVvajtofalvation : But the
Antecedent i$ true: therefore fo is theconfequent.
The confequence they will not deny,that which the
Apoftles & the PrimitiveChurches went in is only the
fafe way to heaven(for there are not many fafe ways)
But that which the Papifts as Papifts go in,is not that
which the Apoftles and Primitive Church went in :
therefore it is not the fafe way .And chat the Apoftles
and firft Churches knew not Popery, but it is a new
Religion, or new corruption of Religion, appeareth
by comparing the particular points withScripture and
Antiquity : For Scripture which is the trueftAnti*
quity , it rrjay give any indifferent manjuftcaufe of
fufpicion that the Papifts do fo obftinately refufe to
be tryed by it; which plainly fhewes that they take it
not to be on t-heir fide. And for the Councils and
Fathers , far the firft three hundred years or much
more , they ordinarily feom us for mentioning them
to this end , becaufe they fay they wrote not of the
points now in controvertie , and therefore are uafit
to determine them. But did not thofe ages take up
thur filth on the fame grounds as we fhould do now?
And
Oo?0
And can they be all filent about the onely ground of
faith ? If the Pope of Romcs infallible authority had
been the ground , would they not have told us fo ?
How could they convert the infidels, and confirm
believers without acquainting them with the grounds
of their Faith ? And what they took for the grounds
their writings {hew. Nay he that fhall faithfully
and impartially perufe the Writers of the firft three-
or four or feven hundred years , is blind if he fee not
the novelty of Popery > and in particular of the
Popes infallibility , univerfal headfhip and Epifcopa-
cy \ and his pretended authority to be the Judge of
controverfies , with the reft of his ufurpations. Our
Divincs, Chamier , Jewel, VJher , Field i and many
others have manifefted this fo largely, that it would
be fuperfluous for me to do ic after them , and
fomewhat will necefTary fall in with the nest dif-
pute.
I do not deny but that mafiy ceremonies , and
many controverted dodrines were very ancient : as
the ufe of Chrifme , and a white garment, and milke
and honey to the newly baptized, exorcifme, confir-
mation by imposition of hands , the Memories of
the Martyrs^with prayers and praifes at thevr graves,
or places of fuffering ; the oft ufe of the figne of
the Crofs, the observation of Lent (as well as
Eafter zxAivhitfonttie) not to kneel on the Lords
day , not to eat things Strangled or bloody, fo the
doctrines of the power of Free- will , and predefti-
nation upon forefeen faith , and the mifufc of the
terms ^\Svierit and Jufiification ]] the denyal of the
perfeverance of all Saints,^, were too early and
commonly entertained- But thefe be not the things
that we call Popery 3 nof wherein the great differ-
ence
(toS)
ence between us , and the Romaxifts doth confift.
But as for uhe great points in difference between the
Papifts and us , it is lo evident in all antiquity , that
Popery is a novelty, and that they have devifed a
new way to heaven which the Apoftles and the
Churches for many hundred years did never know f
that otrely grofs ignorance of the Churches records,
or a willingnefs to be deceived , can keep men from
the knowledge of it.
And here I might eafily prove what isfaidof the
novelty gf Popery , even from the confeiiions of
their own rnoft learned writers, that fo they may
not fay, ic*is concluded from our own mifunder-
ftanding of Antiquity ; But that it would fwell this
difputation beyond the intended bulk and bounds.
I (hall onely give a brief touch in a few points of mo-
ment , which may (hew you what to think of their
charg4ng us with novelty , and of their general pre-
tences to Antiquity. I
Of the humane Ordination of Papacy , and its
late increafe beyond its ancient bounds, and the
limitation of Ecclefiaftical Power; I (hall defire
you to fee what in the following Difputation
is cited out of their Cardinal Nkol. Cufanus , a
man fo violent for the Sugtnian faftion , that
lALxdnas Sjlviiu , afterward Pope Pim the fe-
cond lamenteth that fo learned a man (hould
be the pillar of that Popes caufe j and a man fo
clofe to Papal intereft, and fo addi&ed himfelf
to domineering, that he oppofed his Prince Si-
gifmHnd Duke of Anfiria 9 and caufed the fame
Pope Pim the fecond to take his part , and ex-
communicate Sigifmund and all his Counfailors ,
and his fubjefts, for taking this Cardinal prifoner
N by
(top)
by force of Armes • of which fee the flory'in GV-
dtftttsfNWh Gregor* Bemburgs ( oncof the Princes
txcommunicated Counfailors ) his Defence againft
the Pope and Cardinal : Yet this man hirafelf in his
books de concordiahixh confefied enough todeftroy
the Popes eaufe , and takedown the Roman? tyran-
ny , if they would ftand to the principles of that
confeffion.
Others alfo in the next deputation are mention-
ed as mo that fubjeft , which I fliall therefore now
pretermit.
Tolidore Virgil a Learned writer of theirs in his
lib. 8. de Invent. Rmr.caf. 5- /><*£• 475- 476. Saith
\Jtem ut nullum convent urn indict , nullumque a qui-
bu[v* dttum haberi return liceret fineRomaniP ontificii
authoritate . Marcellm primus omnium fanxit , dt»
inde fulim &*Dam*fH6 & Gregorim Mud idem fia-
tuere^ £ •• €. \^Al[o that no JJjembly ( or Council)
fhould be c Ailed , mr any aU of tvhomfoever be efieemed
ratified without tie Authority of the Pope of Rome ,
thu Marcellus Vs>a$ thefirfi thAt did ordain % and after-
ward Julius rfWDamafus and Gregory did ordain the
fame thing^ And though this fufficiently proveth the
novelty ; yet Polidcre is miftaken in taking this part
of PapalUfurpation to be fo ar.cient.For he took it on
the authority of the decretals,whkh are meer fiftions.
Of which I refer the Reader to
Blondeilm de Decretal. The fura
of whofc cenfore on Marcellm Bl ' ndeU ' dc *«"<-
Epiftlesis this [As the fre- P 2 ^** 7 ' 40 *-
quent Barbanftne fhew the
Author, fo the following oft the verfion of
Hiertme , the excribing of divers inftances
out
( V.O)
OUt of .Innocent, Leo, Hilary , Gregory, Adrian i. awl
Acacim , (hew that he was many ages later then
Marceilns^\ See alfo the full evidence that he giveth
in his ceniures againft the Epiftle ofS.fulius and 1)a~
mafas ; and for Gregory, his Eptftles to the contrary
purpoie are well known. So that by Polidorm eon-
feflionthis Papal ufurpation is a novelty : but in-
deed many hundred years neerer then he imagin-
ed.
And what good this ufurpation did, himfeff con-
feffethin the following words [Though a fir ft broke -
the conventicles gf Heretickj — — Ita deinceps nihil
attulit commodi, cum per idjampene defitum fit a con'
cilis- habendls, in quibiu cuntla ex aqm traiHarentur
^Fontifice, Romano cjufmodi negotium non magnopere
curante^] i. e. £ Afterwards it did no good, When by
reafen of this, Councils are almoft ceafed , in which all
things fhould be equally handled, the Pope of Rome
not much regarding any finch matter^ Where he add-
eth [fThat therefore Pope Martin the fifth in the Coun-
cil of Conflance decreed that a Council fhould be called
every tentj^y ear, Vvhich hitherto hath wot been kept, and
therefore Religion vro ws daily yp or fe~\ Where by the
way we may fee what power the Laws of the Pope
and General Councils have* and what a Religion Po-
pery is, which fwcareth men to believe and obey the
Decrees of fuch Councils, which no man ever obey-
ed fince they were made : For th^re hath been ne-
ver fince a Decennial Council ; And the Pope himfelf
by confirming that Council which decreed that a
Council is above the Pope, did fliew himfelf obliged
to obey it, and fo to have called a Council accord-
ingly. But all others muft fwcar to that as Gods
Word and infallible , which themfelves contemne.
But to proceed. The
(ill )
The fame Tolidore yirgit.lib.8.cap.ig.4$6. fhcvvs
that the beginning of Indulgences was not till Grego-
ry appointed his ftations, and made them a reward,
And (hewing that thy were grounded on the Do-
drine of Purgatory 9 he bringeth in Bifhop Fijher
of Rochefier to witnefs, I. Thatlndul- p^^r , ♦
gences are lately brought in. 2. And Lutbtrnm.
that even of Purgatory tsipudprifcos
nulla v el ejuam rariffima febat mentio; fed & Gr$ck
ad hunc ufqne diem non eft credit um efle : yuan din e-
nim nulla fuerat depurgatorio cura 7 nemo quefivit. in*
dulgentias, nam ex illopendet omnis indulgentiarum
exiftimatio. Si to II a* pur gat or turn > quorfum indul-
gentiarum opn* exit ? Cocperunt igitur Indulgently^
poftcjuam adpwgatorii cruciatm aliquandiu trepida-
tumeft"] i.e. \jVtth the ancients there was no men'
tion of Purgatory^ or exceeding rare : And the Greeks
believe not that it is to this day : And as lon% at there
was no care about 'Purgatory, no man fought for indul-
gences ; for all the eftimation of indulgences dependeth
upon that. If joh take aVvay
<Purgatory, *hat ufe u there of See }*.; S W* Re :
. it 7 ' /. . J joyrider in Deteni.of
indulgences : indulgences there- ^ Qi0? uJber p< ?8 .
fore did then begin , when men jffiofi'i&c.
bad trembled a while at the pains
of Purgatory] So far Bilhop Fifier their Mar-
tyre,
Polidore Virgil reciting thefe words , next to
them addeth [_J£u& tu forte cum tantifint Momenti^
nt magis certa ex ore Dei exptttabas] [Perhaps you
expefted to have had thefe things as more certain from
the mouth of God , feeing they are of fuch moment'] A
fufficient hint thac he had more in his mind if he durft
have fpoken out.
Yet
(II*)
Yet note that the profit of indulgences is exprefs-
ly fvvorn to in the new Trent Creed as part of their
Belief.
This paffage of Fijbers was allcdgcd by Biftiop
Vjber in his Anfwer to the Jefuites challenge , and
the like from Cajetans confeffing that the begin-
ning of indulgences is not known: What the adver-
saries can fay againft thefe citations i you may fee
confuted by Mr, Sing in his Rejoynder in Defence
of Bifliop Vjber againft the Jefuite^ fag. 8i«
82,83.
That the ufe of the Sacrament in one kind is a new
invention, is commonly confefled by them. See-^/-
bafpinam a fober Bifliop of theirs inhisobfervations,
after his notes on Optatm^ cap. 4. de Communione
Lrica 9 pag. 10. ii. (hewing the novelty of the now
Romljb Communion. And Gregor. deValentia the
Jefuite confefleth that minime confiat , it is not
known when the cuftome of receiving the Sacrameat
in one kind onely began , but that it was not by any
Decree of a Bifliop , but crept in by fome cuftome
of the people. Of which alfo fee Biftiop Vjber ibid.
and his Defender Mr. Sing p. 78. 82, 1^3.
About the beginning of Monkery , fee Polidore
Virgils confeff. lib. 7. cap- J fag. 414* 415. 416. And
that [Monachi prime omnium introduxer&nt in Ec-
cleft am Dei votafacra, & vefiimenta prof ana pmul
religiofafccerunP~\ \_Monke$ were the firjl of all men
that brought into the Church of God, facredvows, and
made common (or profane) garments become Religi-
*w*lp*& 4341
Of the beginning of forbidding Priefts to marry,
Jee the fame Polid. Firgil. Ii* 5. cap. 4- fag.
2 93 ; &c.
Of
Of refers fupremacy the hmtPolidote faith/. 4
c. 0. p. 240. Q Veruntamen exiftnntettam nnnc^ &c.
There are /owe now that contend that Peter badpoVver
over all the Apoftles: of which it belongtth not to us
to determine J who are onely enquiring of the original
.of Prtefthood : hut fomt thinly the contrary , becaufi
VwifecMethtodenj i'r 3 &c] Where he addethmore
reafons.
Of the Original of Cardinals, and the changes
of the Eiedors of Popes , fee him alfo /. 4. c. 9.
where alfo he faith fag. 252. Q Verum cum poftea
Bomfacin* 3. ab Imperatore Phoea impeiraffet ut in
omnes Epifcspos prtrogativam habere , omniumque
caput perpetuoforet^jam turn Roman** Pont if ex wul~
to quam ante a unam cumfuo urbane facerdotum fena-
tu cunUisfine contrQvcrfia pre ft are authoritate c&pit ,
ac fimul illi presbyteri quibus Tituli dati , quibtu
C briftianorum anmas cutandi munm de latum ftferat,
eo Cardinalium nomine velut fuprtma illius dignitatis
proprio cum primuhoxeftari ctpit,^ Here you have
a hint of the Original of the very new frame of the
Rcmijh Church.
Many more points odhtRomi/h way doth he in that
Book difcovcr to be novel. And in oppofition to all
their way if you will fee how he defcriberh the Re-
formed Religion , perufe bis narrative of ths occa-
fion of the Reformation, pag. 410. cap. 4. /1. 8.
where he faith Q Ita licentia part* loquendi : feUa
brevi tempore mirabiliter crevit qu<& Evangelica
ditta eft eo quod , baud ullam ajfeveret recipiendum
ejfe legem qna ad animarum falutem pertineat nifi
quamChrifttuaut*Af<>ftolidedif[ent~\ i.e. £ Hav~
ing once have to fpea^ that fe ft did marvailouflj
iucreafe; Which ii calkd Evangelical, becaufi they
I ajfirvt
.(HO
m that no Lavt is to be received which belongeth to
fa Iv at ion but what id given by Chrifl or the Apoftles~\
Thus you fee what the Proteftant Religion is and
whence called Evangelical, and wherein it principally
differeth fropi Popery, from the mouth of a Papift
himfelf ( an Agent of the Popes with the King of
England H. 7. An Archdeacon , and at laft the
Dean of Tauls in London , from whence he remov-
ed becaufe of the entrance of the Snglijb changes
under R 8-)
And though he fay that it tkeh begun , meaning
Luther s particular Reformation , yet what is like to
be the end of it in the next words he fubjoyneshis
Prognoftick \jJManfururn ut videtur quoad Chriflus
ipfe popular** fuum culpa reflorum it a in duasfeElas
fejunfttim , rttrftq coegerit , a quo iftud optima*
qnifque maxime petere precarique debet , ut ne major
indidemfiat Religimu labes~\ Q Its like to remain till
Chrifi himfelf Jhifll again bring together his people^
Who bj their Rectors fault are
* N f e n tha: ] 5 " lls this divided i*to tWo * Sells ;
the Fapius a Sett as r / ,
well as the Reform. f rom , ^omeytrj good man
- C( j. ought cjpecuiuj to beg ana
pray for it 3 left Religion do
daily decay ] more and more.
T!;e novelty of their dodrine de ejficacia Sacra- .
wenti ex op ere operatois.not onely by fubtile Scottu
but many more of their own confeffedto.be new.
More of their corruptious are by their own
Writers confeiTed to be novelties j and there-
fore it is great immodefty in the Papitts
to pretend the Antiquity of Popery , though
we ealily grant them the Antiquity of tl^fir Chrifti-
aaicy. In fo much as they agree with us they may
prove
prove their Religion to be ancient: but its new in
the points wherein we differ , acd moftnewinthe
grcateft differences. Bifhop V flier in his Anfwer to
the Jefuites challenge, and in his book de Statu &
fucceffiwe Scclefiar^m , hath proved the novelty of
the main body of their corruptions, efpecially the
points of whofe antiquity themfelves moft boafted
of, andchis diftinftly and fully to their perpetual
confafion, beyond all reply.
If therefore the Romamfts would have us return
to their communion (not to their iubjediom; for
that we never owed them) let them hut caft off their
novelties and return to the ancient faith and pra&ice
of the Rom.vte Church f and we ftiall do it fpeedily
and do it gladly : They (hall fee that we arefo &r
from affeding an unneceffary feparation , that we
will embrace them. in a lawful communion with alt t
our hearts. I cannot better exprefs my hearty de-
fires of this, then in thole hearty words of Ukr*
Zanchy Vol. 3. The/, de Ecclef Milit. Tbef. 19. C&L
540. \_Nonenim ab Ecclefia Roman a fimpliciter &
in omnibus defecimm • fed in Mis duntaxat rsbnt in
quibus ipfa defecit ab ayfpofiolica , at que adeo a feip*
fa , vcteri & pur a Ecclefia : neque alio difcejfimns
animo , quam tit fi correct a , ad prior em Scchfia for-
mam redeat , nos quoque ad illam revert amttr , &
communionem cum ilia in fuii porro ctttibm hakeatnm :
£luod itt tandem fiat > toto animo Domino fefum pre*
camur y £htid enim pio caique optatius 9 quam ut ubi
per baptifmum renati fumm , ibi etiam in finem nf-
que vivamus ? modo in Domino ? Ego Hier.Zanehius.
Cum tota meafamilia tefiatum hoc volo totp Ecclefia
Chrifii in omntm eternitattm.
I i Ar£
V* 5
Arg. 5 • IfToftrj do make * neW Cat he/ike Church,
\\>hich \*w never kno^n for many hundredyears after
Chrifijken it it no fafe way tojalvation. Hut popery
dotb make a new Catholike Church that was never
known of m&ny hund'edyears after Chriji : therefore
its no fafe way to falvation.
The confcquence of the Major will not be denyed;
for they confefs that Chrifts Church is but one; He
had not a Church of one fort for the firft ages, and a
Church of another fortfince:though its accidents may
vary, yet fo doth not itseffence. The Minor I prove
thus,That which the Papifts make to be the Catholike
Church, is only all thofe Chriftians that acknowledge
the Pope to be the univerfal Biftiop and head of the
CatholikeC htirch,having univerfal fapreme jurifdi&i-
pn, and the Church of Heme to , be the Mother and
Miftris of aii other Churches,and its cnly a Catholike
Church convertible with the Romane Church. But
fiich a Catholike Church as this was never known by
the Apcftles, orofmany hundred years after Chrift :
Therefore Popery maketh a new Catholike Church,
which the firit ages never knew.
Its true that'when Rome being then the ruliag City
of the world did come to own Christianity, that the
Glory of the Empire occasioned the Bifhop to be &\-
tedPriwafedisEpifcopiw^s one that was to take place
ofthereltof the Patriarchs, who had their fcveral
orders -or places affigned them (as Alexandria to be
the fecond, Antiocbthe third,^,) which BelUrmine
confeffeth might be after lawfully changed: but as A-
lexandria had not the Government of Antioch by
chat predecency/onekher hzdRome any government,
or the reft: And as Constantinople was afterward fet up
above
(U7)
above Alexandria and Antioch (and claimed to be a-
bove Rome) fo might it as lawfully have been fee up
above Rome But what ever be feud about the r quar-
rels of precedency,which pride begun and cberifhed ,
yet its moft evident in all antiquity.that of many hun-
dred years after Chrift, there was no fuch Catholike
Church in being,or known,as was centred in the Pope
as the head or univerfa! Bifhop or Governor , or in
Rome as the Mtftris of the reft. We have long ago
challenged them to give us the leaft proof of fuch a
Church in all antiquity, and they give us nothing, but
fuch forced paflages that are nothing to their pur-
pofe, that its hard for the moft charitable rational
man to believe that they do indeed believe themfe! ves,
and do not know that they hypocritically endeavor to
cheat.poor fouls by their vain cavils.All the Papifts on
earth will never be abletoanfwer what our Divines
have faid already to prove the novelty of their Papal
headfhip : nor can all the Popes fervants in the world
bring us one word of currant antiquity for many hun-
dred y* ars after Chrift , to prove that ever fuch a
Church was once dreamed of 3 as they now call the R<**
mane Catholike Church. Indeed Rome was called then,
a Catholike Church,and fo was Alexandria, Antioch,
and all that held the Catholike faith,and were not he-
retical : but it was never known* till Boniface had u-
furped the Title of univerfal Bifhop above 600. years
after Chrift (which he procured by ^boc/u a Murder-
er that ufurped the Empire when he had (lain the Em-
peror Manrititu) that the Romane Church and the
Catholike Church was all one,or that it was neceflary
to make any particular Church or perfon Catholike,
that they acknowledge the univerfal headfhip and ju-
riftli&ion of the Romane Pope, much lefs his infalli-
bility. 13 To
0.3)
To heap up Records here would *but flop
the plain Reader in hiscburfe; and fomewhat (hall
be fid of it in the next difpute : Onely I now fay ,
that if any one queftion whether indeed the Romane
Catholike Church as now conftituted be ameer no-
velty I here offer my felf to the fuller proof of it,
and fhall defire no better recreation of fuch a fort
then to entertain a dtfpute about it with any Papifts
that will undertake their caufe.
And here I rnuft needs annex this obfervation •
What a ftiamelefs cheat it is by which the Papifts do
delude the ignorant , perfwading them that theirs is
the old Reltgion , and the ancient Church which
hath continued from the Apcftles without interrup-
tion ; and that we are men of a new Religion , and
of a Church that had never a visible being till the
dayes of* Luther, 9 Cofierms the jefuire in the Preface
to his Enchiridion iiiftru&etb his deluded novices
how to deal wirti the Proteftants by urging them with
three Qneftions ('which we fhall refoive anon to his
ilia me) and the laft of them is a challenge to us [To
name one man before Luther that agreed with us in
all things] But we challenge , and moft confidently
challenge all the Papifts on earth to name one man
for ihrec hundred years after C hrift (I might fay fix
hundred year.<) that agreed with them (not in all
things but) in their very Articles of Faith , yea* in
theii Church fundamentals , yea in the very defini-
tion of the Catholike Church: We challenge them
to name us one man and (prove it) that ever
knew or owned fuch a Church as Catholike that is
now fo called a;id owned by them. We confidently
ra (ard challenge all the Papifts in the world to
dilute the point with us) that their Church asPo-
pi(h
pifti , is a new thing, unknown to our forefather ^
of the firft ages ; that Popery is a fardel of new do"
ftrines , unknown to thefirft Churches We ad*
mire at the immodefty of chefe men to aske ns where
our Church was before Luther, and to call it a new
Religion which we profefs, and to ask us whether we
think our felves wifer then all the world was hereto-
fore in the purer! times? Wedomoft confidently
return on them their own demands? We would
know from any of them where their Church was
for three hundred (yea for fix hundred) years after
Chrifts birth ? And we wonder how> they can think
to be faved in a way that was not known for fo long
time I Do they think themfelves wifer then Chrili
andhisApoftles', and all the Chriftian world forfo
many hundred years. Again we challenge them to
(hew us the leaft proof that ever there was fuch a
thing forfo long time, as a Githolike Church con-
vertible with the Romane , and headed by the Pope as
the univerfalBifhop having a univcrfal jurifdiftion o-
ver the reft, or an infallible Judgement in determi-
ning of controverfics in matters of faith. It is none
of the leaft of our Reafons why we dare not be of
the Romijb fa&ion or opinions, called by them their
Church and their Religion , becaufe it is fo new, and
we dare not venture our fouls upon new wayes , nor
dare we believe that Chrift hath two forts of
Churches eflentially different fince hisRefurre&ion ;
one fort before the Popes univerfalheadfhip, and
the other fince : nor dare we once imagine that
Chrift had no true Church on earth till Pope Boni-
face would needs be the univerfal Bifhop , or till
Reme was advanced to the dignity and titles which
it doth now ufurpe. I defire no better iffue then this
I 4 of
of our difference : Let any Papifts living bring out
their caufe to the tryal of antiquity, and let them that
are of the moft Ancient Church and Religion, carry
the caufe. If we prove not theirs new and ours the
moft ancient, or if they prove theirs more Ancient
then ours (as fince Cbrifts Referred:ion)then we are
contented to be of their Church and way.
Arg. 6. If the Papifts be the great eft Schifmatkkj
upon earthy moft defperately rending the Church and
feparating themfelves from the maine body of the viable
Church jhen Popery U not ajafe yvj tofdvation. But
the Papifts art the greateft Schifmatkkj on earth, moft
defperately rendingthe Church , and feparating them-
felves from the main body thereof: 'Therefore Popery is
nofafeway tofalvation.
The confequences of the Major will be confeffed
by themfelves. It is only the Minor, therefore that is
to be proved : which is too eafily done , being a mat-
ter of fad.
- Firft, The Papifts do a&ualiy rend themfelves from
the greateft part of Chrifts Church on earth, con-
demning all others to everlafting fire : 2. They do
lay the grounds of a continual fehifme, in making a
new center of the unity of the Church : of thefe two
in order.
i. He that fhallconfider of all the Chriftians in
ths world at this day, who fubjed not themfelves to
the Pope of Rcme , and may truly be reputed to be of
the Catholikc Church, will fee that the Papifts are
but a fmallfsrt of the Church: But efpecially if we
confider them as they were not many ages ago,much
more numerous then now they be. The Grecians t
the Syrians called CMelchites , the UMcfiovites and
QUI) ,,
Ruffians , the Georgians, all of the Greek* Religion
befides the multitude of the fame Religion dif-
perfed throughout the Tnrkes dominions ; alfo the
Abajfins^ Egyptians, Armenians, Jacobites, who are
neer of a mind, and differ from the Papifts, and fub-
mit not to their authority : Befides all the Reformed
Churches xnGermany, Sweden, Denmark Hnngary,
Tranfylvania, Tlrittain , Ireland , France , Belgia ,
Helvetia , and other parts with thofe in the Indies ;
I fay confider of all thefe Chriftians together and it
will appear thai the Papifts are but a few to them, or
not neer fo many as they. But if you further con-
fider of the ftate of the Chriftian world not many
ages ago, when the Turkes had not yet fubdued the
Eaftern parts , and when the AbaffUn Empire was
much more large, and Nubia and other Countries
had not revolted , it will appear that we may well
fay that it was but a fmall part of Chriftians compa-
ratively that did acknowledge the univerfall head-
(hip and jurifdi&ion of the Pope , or fiabmit them-
felves to him : befides many other points of Religi-
on in which they differ from him. I know that the
Papifts fay,tt>at thefe are all either Hereticks or Schif-
maticks , and fo no part of the Catholike Church.
But the accufation of Schifme is the mecr voice of
Schifme , and for Herefie , its true that all men and
Churches hgve their errors, which yet deferve not
the name of Herefie : The Jacobites and the reft
that are neer them , are afraid of acknowledg-
ing two Natures in Chrift , left it lead them to
make two perfons with the Neftorians ; but yet
they are not plaine Eutichites : and both they
and the Neftorians acknowledge Chrift to be perfeft
God and pgrfeft man ; only the Neftorians do amifs
name
(lit;
have thefe. two natures, two ferfons- and that the
Eucicheansin flying too far from them are afraid to
call them two Natures , though they confefs the
Godhead and Manhood to be really diflind; yec
they fay that both are as it were conjoyned or coup-
led into one Nature : fo that wife impartial men
think that theEutichices (or at leaft thefe Chriftians
that arefocaliedatnifsby the Papifts) do butmifufe
the term Nature for the term Per/on a and fo deny
two ^erfms onely in fence, and two Natures only
in name, and that by the fame mifufeofthe terms
the Neftorians do affirm two Natures onely in fence,
and two Perfcns in words onely. Of this I define
the Reader to confider What Luther hath faid de
Conciliis* This I muft needs fay , that if I did not
exercife the fame charity in judging of the Romanifts,
as I do in this excufe of the Jacobites , and other
Chriftians that are not of their 'Communion, I
fliould be forced to cenfure the former much deeper
then the latter , and if by air their errors I muft hold
the reft to be Here ticks or Schifmaticks , I muft by
the fame meafure judge the Romanifts to be doubly
Heretical , as I cercainly know them to be moft noto-
rioufly Schifmatical. For though I know that they
are not fo barbarous and unlearned as moft of thefe
forementioned Chriftians ? and alfo that they are
free from many of their miftakes , yet withall they
have many more in ftead of them which the other
are free from. And for the Proteftants they are
Hereticks only on this fuppofition, that the Pope be
Judge.
By this time then it partly appeareth how great a
part of the Church of Chrift the Papifts do differ
from.
But
0*1)
Rut yet this is not all , nay the fmalfer part. For
if you will but confider the ftate of the Church of
Chrift for the firft three hundred , yea five or fix
hundred years , you will find that the Papifts do dif-
fer from them all, even from the whole Church. For
then the Popes univerfal Epifcopacy and jurifdidion
was not known in the world (as is faid be-
fore.)
All thefe doth the Romane party now feparate
themfeves from : All thefe they do pronounce to be
no true Churches or true Chriilians , but Heretieks
and Schifmaticks : All thefe do they condemn to the
pit of Hell. They have now concluded that onely
thofe are of the true Church , that acknowledge the
Mafterlhip or univerfal Headfhip of the Pope, and
the Miftnsfhip of the particular Romane Church
which none of all thofe forementioned did. They
now conclude that none can be faved but who
are of this (new-framed ) Church of theirs.
Now I do appeal to any reafonable impartial man
alive , whether there be any more notorious Schif-
maticks on earth , then thefe men; that dare un*
church the far greateft part of Chrifts Church on
earth at prefent,& the far pureft, and renounce com-
munion with them all , and proclaim them Heretieks
or Schifmaticks , and fentence them all to the flames
of Hell : Yea that dare do the like by ajl ages of
Chriftians that have gone before them ; yea that
dare unchurch and damne to Hell the whole Church
of Chrift for many hundred years ! For what do
they lefs when they unchurch and damneall that ac«
knowledge not their new made univerlal Bifhop
which thePrimitiveChurch never did? And when rhey
make tha: to be efTcntial B to the Cathol&e Church
which
which the firft Catholike Church did never know ? I
know there be feme Enthufiafts and Anabaptifts and
fuch giddy perfons,that do as the Papifts do,condemn
all the Churches of Chnit except themfelves. But yet
the Schifme that they have made hereby is nothing
to that which was made by the Papifts , who have fet
theChriftian world into a flame of diflention , and
make it their very bufinefs daily to blow it up; and
do noun(h ;o many Colledges of Jefuites and other
orders to that end,
What nocorious impudency is it then in thefe men to
tell us that *e arc fchifmaticks, & feparace from them
and aske us, how wc dare ;udge all our forefathers to
damnation , a»d why we will pot be of our forefa-
thers Religion ? and do rtot obferve how they con-
dernne themfelves by ail thefe queftions. What more
evident then that the Papifts have feparated from all
other Chriftiars in the world? How dare they con-
demne the far greateft part of Chriftians on earth to
eternal torment? yea and (by plain confequence,
though they will not acknowledge it ) the whole
Church of Chrift for many hundred years? were it but
one foul that they ftiould prefume to oenfure , they
might well bethink them of an anfwer to Panls Que-
ftton, Who art thou that judgeft another mans fer-
vant? to his own mafter doth heftand or fall , When
Paul wrote that to the Church at Rome , he knew of
none then that would juftifie the judging of all the
world, and fay, They are my fecvants,or fubie<3:s,and
therefore I muft judge them. Do the blind Papifts
think that any fober confederate impartial Chriftian
can be of their mind , and damne the moft of Chrifts
Church on eard^meerly becaufe they will not be fub-
jed to the Pope of Rome. If this Article be fo necef-
fary to falvacion, Why do not we find it in any anci-
ent
till)
cnt Creed? Why muft we not fay £ I believe in the
Pope of Rome'] as well as Ql believe in God?] Or if
indeed it be the Pope and Romamfis that is meant by
£the holy CatholikeChurch]why would not the com-
pofers'of the Creed tell us fo ? And why did none of
the ancient Churches undcrftand and expound it fo ?
And why did no age add the word [_Romane] and call
it Qthe holy Romane Catholike Church.]
2. And then withal, befides the prefent Schifme
which they have made,they have laid the ground of a
perpetual fchifme. For they have made a new defini-
tion of the CatholickeChwch , and made it another
thing then it was before , and they have made a new
head and center of its unity ; fo that all the old fort of
Chriftians to the end of the world,that cannot change
their Chmxh and unite to the new head and center,
muft needs be of a different body ifrom the Rornanifis.
And if thefc men fay that it is the reft of the Chriftian
world that firft withdraws from tbem. i . Let them
prove that the Greek % Ab&jfins & the reft of tfie Cbri-
iiian world that deny fubje&ion to them,except tbefe
in the Weft, were ever under them. 2. And as for the
Reformed Churches if they weje drawn in heretofore
(I mean their forefathers) to countenance the Rowijh
ufurpation & tyranny ,they withdraw only from that
ufurpation,&feparate from/Jew* only as it is a faftton
& not as from a Church. If we be drawn into a fchifm
&feparationfrom all the Chriftian world ,by the fraud
oi Rente ^ it unlawful for us to repent & retarn to the
unity of the Gatholike Church, and to renounce the
Schifm that we were guilty of? This is our great (in?
wc are fchifqnaticks becaufe we will not continue fchif-
rnaticks? we are Scnifmaucks by c< ftingoff the Schifm
of Rome, becaufe we wii: i:or be Sehifms ticks by conti-
nuing to feparate from all the Churches elfe on earth.
3. But
\ •
3. But let us come to the tryal with them who
laid the firft Schifmatica^ Principle? Was it not they
that firft defined the Catholike Church as equipol-
lent with the Romanel and firft made the univerfal
Headfhip of their Pope to be the ceater ? Did ever
Peter or Paul or any Apoftle do fo ? Did they give
us fuch a definition of the Catholike Church ? Or
did the Church do fo for many a hundred year after
them ? Prove this well , and take all ; and we pro-
mife to turn Papifts without delay, The plaine truth
is this. The Catholike Church for many hundred
years after Chrift was that Body of Chriftians who
were united or centred only in Chrift the head , and
held communion in the fundamentals or great and
ncccffary points of faith and worfhip : and had no
' norcal head or Center : But the worldly greatnefs
of the City of Rome , occafioneth the inflation and
protld ufurpationof her Biiliop , and he will needs
make himfelf the Center of union and univerfal
head, when there was no Center or head, but
Chrift before : And is not this the vileft Schifme that
men can tell how to be guilty of? fuppofe that the
?\ing of Spaine having his Dominions remote one
part from another, fomein Europe; and fome in
the Indies , that for five or fix hundred years the In-
dies (hould acknowledge no other bead but the.King
of Spaine 5 and the Governors of each Province
{hould receive their feveralCommiflions immediately
from him , and ftand in no regimental ilibordinati-
on to one another i but onetabe bound by the King
to have communion and h©M c^rrefpondence for
their mutual fafety and the common good : If now
after fo long time the Vice Kvng of Mexico^ (hall
by Degrees make himfelf the fovereign of the reft ,
firft
firft claimir-goncly thefirft place in their Affcmbiies,
bee: itiic he is Governor of the greateft City; anil
then requiring them toxio nothing without him, or
hisconfent , and at laft proclaiming himfelf the head
of the Indies under the King of Spaine , and than
none are fub/efts to the King but thofe that profefs
themfelvcs alfo fubje&s to him f but all the reft are
rebels and tray tors , and to be ufed accordingly ; ex-
horting and commanding all to fall upon them and
ufe them as fuch : And all this upon pretence that
Spain is fo far off, that the King there \% invifible
and inacceflible to them in the Indies , and therefore
the King hath given him a Commiffion to be his^fcb-
ftitute,as being more vifible and acceffible.If now the
reft of the Prcfidents,Governors and Provinces,{Ral.l
refufe to acknowledge the Headfhip of this man, and
{hall declare that they dare center to no head , but
the King of Spaine without his exprefs Commiffion
manifefted , and the Provinces of UWexico and the
adjacent parts onely fhall be otherwife minded and
iubjeft themfelves to theufurper, who is it that
caufeth the Schifme in the King of S pains dominions?
And which partie is it thatholdeth ta the ancient
terms of unity ? and which are the dividers ? I need
notftandto make a particular application : It ise-
ven fo, between us and the Pope with his Romanifts.
The Church of old was centred onely in Chrift and
headed onely by him ; At laft the Pope pretending
Chrifts diftance and invifibility , and a Commiffion
that he hath from Chrift to be his Vicar General
(written^ letters that n*>ne can read but himfelf and
his party ) will needs become the vifible head and
center: and whereas before thofe onely were the
rebels that rejefted Chrift now all muft be re-
bels
bcls that are not fubjcft to the Popes.
And to aggravate the crime by the addition of hi-
pocrifie , all this Schiime and reparation muft be
carryed on by a pretence of unity : They make the
poor fimplc people believe that the Pope being the
Head and center, there is no unity to be held but in
him , and that we muft all be guiltv of Schifme that
unite not in him, and that all our divifions arecaufed
by our departing from this center of unity : when it is
himfelf that hath divided from the reft of the Chrifti-
an world , and would drown the infamy of it by
accufing others of the fame fin that he is fo notort-
oufly guilty of. By which we may well fee, that ac-
cufing others is none of the fureft figns of innocen*
cy , but too common a trick to divert the fufpition
from themfclves. When the Papifts that are the
greateft Schifmaticks on earth , do make fuch an
outcry again ft us as Schifmaticks , becaufe wie have
repented of our joyning with them in their Schifme,
and will not confederate with them in evil , againft
the Laws of Chrift, and the ncceflary means oi the
unity of his Church.
Arg. 7. If the faith of Papifts as Papifts^hkh is it
that we tall Popery , bi a meerly uncertain^ changeable
thing , fo that a man can never tell when he hath it aU
then is it no fafe way to Salvation.' Bat the faith of
Paptjh (as fuch) u fuck a meerly uncertain change-
able thing : Therefore it ia no fafe way to Salva-
tion*
The confequence of the Major , I fuppofe they
will grant. For how on that be a fafe way, 1. which
is uncertain, 2, $nd changeable ; when the true way
to
to falvatioa is one and the fame , and changeth
not finee Chrift had eftaJblifhed arid lealed his
Laws.
All the queftion therefore is <*f the Minor : which
I prove, i- From the Popifh principles, 2. From
their Pra&ices^both which do plainly ihew that their
new Religion is a meer Weather-cock chat mult fit
with the winde of the mutable conceits of the Pope
and his Clergy. Even like the Religion of the Enchu-
fiafts that wait ftill for new Revelations to befuper-
added to the Scripture.
And firft for their principles, one is that [[The
Scripture is not the whole word of God , or Effici-
ent rule of faith or manners • but oncly a part of the
Word and Rule ^ and that unwritten Traditions are
the other pare : Yea Rujbworths Dialogues, BelUr-
mine , and the reft of them ordinarily , tell us that
Scripture was not chiefly given to be a Rule of faith
at all : faith 'Beliarm* de verbs deili. 4. cap. 12. £jF*-
nts Scripture pracipum non eft* utfit Regulafidiijed
ut varils document is, exempli*^ adhortatjonibpu, nunc
terrendo, nunc inftruendo , nunc minandt, nunc cqh-
folando adjuvet n$s in kae peregrinati$ne. ] that is
\_The chief end of Scripture , u nut to be a Rule of
faith: but that by divers documents^ examples \adkor-
tations , fometime by affrighting , Jhmetme by in*
jirutting , fometimt by threat nixg , fometime by com-
farting , it may help tu in thi* our peregrination C\ It
ss then unwritten Tradition* that are part of Gods
Word, and at lcaft part of the Rule of faith : And
where thefe Traditions are to be found , and what
they arc , and how many , and by what notes they
may all be known, either they dare not tell us , for
fear of bringing mens faith to a certamty , from un-
it der
ocr the lock and key of the Pope , or elfe in telling
us they do but cloud the buiinefs with general
terms , or elfe difagree among themfelves. That
the Scripture it felf is delivered to us infallibly, we
doubt not : and thereby we know the Canonical
books: Bat this may be done without another word
of God : The aft of Delivery from the Apoftlesis
not a new Revelation or Word of God , but the na-
tural means of conveying the word to thofe for
whom it was intended : And the ob]tU of that Aft
of Delivery was not another Word of God, but all
and onely thefe fame Canonical Books: To that I
know which is the Canon (among other reafons)
tecaufe I can prove (not by another Word of God ,
but) by infallible humane Teftimony ( fuch as I have
of the Laws of this Land) that the BiHe , and thefe
particular books in ic were aftuaHy delivered by the
holy Writers to the Churches. If God write the
two Tables of ftone*, and therein make known that
they are his Laws , and then Deliver thefe to Aiofes,
this Delivcrwji is not a new Wor&of God, but a
neceffary aft for the promulgation of the Word : So
that if youaske an Israelite how he knows, whether
onely the ten Commandments, and ail thofe ten
were contained in the Tables? He can prove it to
you by the Tables Delivered , and by proving the
Aft of ^Delivery , though he could bring no other
word of God which told you what was in thofe
Tables. And indeed, if thefe muft needs be another
Word of God, he fides the Delivering Afts to prove
the former to be the Word of God, and tell us its
parts, then there muft alfobe another werdtodif*
cover that fecondWord to be the Word o' God,
znd another to difcover that , and To in infinitum.
Our
Our acknowledged neceflary Tradition , therefore
is not another materia tradita , or Word of God i
but onely one of the al~t*s pradtnii , and ad ef de-
livering the fame matcer or word.
But tor thePapiih that will have another part cf
the Rule of Divine faith , they will never be able to
tell us wrtat it is, and where , and to let us under-
itand when we have ail, *Be£ arm Ine de verbo dei
mn Scriptoli. 4 cap. 9. layes down five Rules by
which we may know the true Traditions. The firft
is \jvhen the whole Cliurch tjnbraceth anything as a
point of faith , which i* not found in the Scriptures of
God\ We mufi. needs fay >. that this was had from the
tradition cf the %Apoftles. ] The fecond is \whtb the
univerfal Church kzepeth Jomewhat Which none could
conftitute but God y and Which is not found written, we
mufi needs jay , that this was delivered from Chrifi
and the ^p-flUsT^ The third is Q That which is kept
in the univerfal Church , and through all times paft,
is defervedlj judged to have been inftituted bj the nA*
poftles , though it be fuch a. thing as the Church might
injtitute. ] The fourth is \_ When all the Doftorsof
the Church do with one confent teath that fuck a thing
defcendedbj Apoftolical Tradition , either Congregate
General Councel , or Writing it apart in bookj ,
this is to be believed to be an Apoftoli'ke Tradition. T
The fifth Rule is this [_ That is Without doubt to bo
believed to defe end from Apoftolical Tradition, which
iihildfor fuch in thyfe Churches where the fucceffion
from the Apoflles is entire and continued.^ Thefe are
Hcllarmines five Rules.
But 1 . What the particular ApoiUlical Traditions
are which are Gods Word according to thefe Rules,
he hdd more wit, or lefs honefty then to let us un-
it 2 dtf-
Or)
derftand. Is it becaufe the word of God is indeed
yet unknown ? or cannot be known? ©r becaufe it
is not fie to make it known ? or becaufe the Pope
muft pretend to the keeping of thefe hidden Laws,
that fo the world may receive them at his mouth ?
2. And I would fain know whether thefe Rules of
*B diamines to know the unwritten word by, are
themfelves the Word of God, or not ? If they be,
are they written or unwritten , and how known to
be fo ? If not, then it feems we may have Rules and
means which are not the word of God , by which
we may infallibly know which is the true word of
Gcd? And then there needs no unwritten word to
deliver or prove the written word.
3. And why may not another Doftor by thefe
Rules , know the unwritten word , as well as the
Pope^ and another Church as well as the Ro*
mane}
4. And why may not the Chriflian people through
the world procure from fome one charitable Pope,
through lo many hundred years , a Catalogue of
thole unwritten verities, that the word of God
may be once commonly known, and men may knojv
when they have all, without uncertain dependen-
cies on the Pope, or travailing in vain to ieWtd
know.
5. And for thofe few that Bdlarmint hath inftan-
ccd in, viz,. The perpetual Virginity of the Virgin
Marj, The Baptifme of Infants, the validity of He-,
reticks Baptifm, the faftofLent, the inferior orders
cf the Clergy , the veneration of Images. To the
firft, I fay , It is no Article of Divine Faith , but of
humane Ecclefiaftica! : The fecond is proved fully out
of Scripture ; And fo is the third, if you take it of
fuck
fuch Hcreticks (in a larger fence) as exprefly exclude
nothing eflential to baptifm , but exprefly include it
all: But for the reft , BelUrmine fhould remember
hoCv dfwhere he defendeth the Council that required
the rebaptizing of thofc chat were baptized by the
Paulinifts, becaafe they were Anti-trinitarians. For
Lent, I fay, no more can be proved of it, but onely
that it is an ancient Ecclefiaftical conftitution. And
the inferior orders are apparently novelties, intro-
duced after the firftage,ifnot thefecond too, and not
mentioned in any of the firft writers , but the fum
of Church Officers enumerated without them. Much
more novel is the unlawful ufe of Images in Churches
or as immediate inftruments to excite devotion in
prayer, and for other lawful ufe, we deny it
not.
6. But principally I would intreat Bellarmine and
the Pope that hereafter they would obtrude no un-
written word upon us,but what is proved to be fuch ,
at leaft by his own Rules. Let us have fome proof
that it proceedcth from the univerfal Church f and
not their naked word without evidences. And
then wemuft intreat them to be fohoneft, as not
to unchurch the Gnekj, Abtjfwe:^ Armenians \Pro~
teftants , and all the Chriftians in the world except
Romanifts y that fo they may be the whole Catho-
like Church , and then prove any thing to be the
word of God by their own Teftimony alone. Nor
yet to perfwade us that fuch a Council as theirs at
Trent conteined the whole Catholike Church real
or representative : nor yet to bring us two or three -
Fathers , and fay that thofe were all the Doftors of
the Church.
K 3 . More
(J4)
More particularly I anfwer to his Rules in order.
To the firft I fay. i. That prove if you can that e-
ver the whole Church embraced any thing as a point
.of Divine faith which is not contained in the Writ*
ten Word 2. If the whole Church embrace rt ,
then it is no fecret , and therefore we al! may know
it , yea and a&ually do know it as well as the
Pope,
To the fecond Rule I fay , You may prove a mi-
ftaken obfervanceof rites by the greater part of the
Church, but prove that the Vehole Church kept any
thing unwritten, which none could conftitute but
God: But if they did, ftillitmuft needs be known to
all, and therefore not controvertible, or locktup
m the Popes clofet Prove alfo that the univerfal
Church may not erre in fome lefler matters about
Chrifts fuppofed conftitutions.
To the third I fay, If by \jill times pjft~] you in-
clude the Apoftles , then we grant your Rule :
but meer Eccleiiaftical Carions may be obferved
throughall times (hortly after the Apoftles, and yet
not -as Apottolical , but Ecclefiaftkal : Yet when
you come to try your Traditions by this Rule, Iain
not out of doubt that you will but difgrace them ,
and fail your Readers juft expectations.
To the fourth I lay, 1 . 1 will believe you, if you
fpeak of ail the Doctors of the Church next to the
Apoftles, or fo neer as that the danger of miftaking
was not great. 2. Rut I do not believe that you
will find any of your Traditions afferted to be Gods
Word, by all the Doftors of the Church (nor neer
alt) in any one ^ge : unlefsyou make your fadion to
be all
- The lad Rule is but a meer trick of wit to get the
key
ity)
into the Popes hand alone : To which I fay, i . A
hurch rjiat hath had an interrupted fueceilion of
true Paftors from theApoftles , may fall into many
errors in procefs of time , which in TertuEians and
Iren&m dayes, when the memory of all the Apeftles
pra&ices were fo frclh^ they could rot fall into fo
eafily. 2. Thofe Churches have received their un-
written verities, 'cither by writings from their pre-
deceflbrsor without: If by writings, why cannot
others find it there as well as they ? If without , it
muft be an uncertain, and mutable means ; or by
a means fo publike itill that all as well as they may
know of it. 3. And wt undertake to prove that
the fucceffion of. true Paftors of the Romijh Sre hath
been long ago , and often interrupted. And
therefore'this Rule will not ferveyour turns.
But though I have been long upon this principle
of the Papiiis to prove the uncertainty of their
faith, yet the next is the chief that I intended,
which alfo proveth the mutability of it.
2. The Papifis ordinarily hold that as torn , that
^ Gods Word which the Pope with his Clergy fay is
Gods Word ; and that his determination or Decla-
ration that this or that is a point of faith, doth make
it to hs a point of faith , and neceffary to be believ-
ed to falvation, which before was not fo ; So that
according to the Papifts , the Churches faith qnuft
alter at the Popes pleafure (at leaft with his Clergy)
And by new declarations £nd determinations, he may
make them a new Article of their Creed , when he
will : fo that their faith is as mutable and fallible
as their Pope ; and this they are themfelves aware of:
and therefore feign him to be infallible that they may
prove their faith infallible : which if they could do
K 4 fas
(as they never can) yet fiill their faith is mutable
by their own eonfeilion , if not by revocations , yet
by new additions as tow : fo that their Religion is in
continual progrefs or flux , and groweth in quanti-
ty as every Pope doth adde his Determinations. Now
I would know of any Papift in the world , or of the
Pope himfelf if he would condefcend to fuch con-
fiderations , whether they are fure that yet they
have all that is made neceffary'to be believed to
falvation , upon fuppofal of their determination ?
How can they tell but that their fucceflbrs may
make the Creed as long again as it is , and make
their Religion another thing ? I know they will
fay , that -as to them no more is de fide then the
Pope determineth to be fo,
But then, i. If he would not determine it, no
man (hould be bound to believe in Chrift, and fo
HOnc be damned for unbelief.
2 If it be a benefit ' to have all points of
faith determined , Why are they not dsne, but
one Pope muft adde one , and another 2cdQ ano-
ther to the end of the world (if Chrift {hould let
them go on.)
3. Sure the preaching of any one Apo-
file or other Preacher of the Gofpel in the
firft age did leave the unbeltevers without excufe ;
and not onely the Cathedral Determination of
Saint Peter And why then doth not any Prea-
chers Revela'tion of Gods will from his Word ,
oblige men now to believe as well as it did
then?
And 3. It is evident and undenyable that their
praftice is according to their principles. The Po-
pifh Religion changeth fo faft by the new addi-
tions
('37)
dons of fevcral Popes , that it is not the fame
thing now, as ic was heretofore. Look but into
the Oath , or Trent Confeflion which I recited
in the beginning ,. and you may prefently fee
how their Religion is fwclled bigger then it was,'
All the Popes Decretals , or at Jeait all the Ca-
nons of Trent , and every General Council (at
leaft , ^confirmed by the Pope) do enlarge their
faith, as they adde any thing to what went be-
fore. What a multitude of things arc de fide
now , that were not fo within a thoufand
years? What man can give up himfelf to fuch
a growing Religion , where we muft waite on
the Pope, as the Enthufiafts do on God, for
new Additional Revelations ? And cannot know
when we have all or halfe. How can they tell
but their Creed may fill more volumes yet be-
fore that all their Popes have done with it ?
Nay further note , that the Pope can make
not onely new wayes to Heaven , but feveral
wayes to Heaven at once. He could once dif-
pence with the Bohemians for receiving in both
kinds , and yet make it neceflary to the falvatt-
on of others , to take it but in one , becaufc he
fo decreed it to be given. So that there fhall
be one Creed in one part of the world, and ano-
ther in the reft.
It is a damnable Herefie in parts that are ab-
folutely under his power, for thevuglar te read
the Scripture in their own Tongue. But in
England , he can make it Lawfnll , left it hin-
der his defignes , though his Doftors have long
determined that it is the Mother of all Here-
fies.
So
So chat Popery is not the fame thing in one Country
Visit ism another* nor the ferae thing ztRome it felf
in one age as it is at another.
To give you a frefh example : How long have the
Dominicans and Jefuites, the Janfenifts , and the
Molinifts been in contention aboue'Predeftination ,
Freewill, Predetermination , Uoiverftl Redemption,
&c> and one party condemned the other, profeffing
their opinions to be heretical i a-;d deftru&ive tq»
•the Catholike faith ? as is to be feen in the writings
between r Petavim > Ricardw, and Vincentim^ Lenis\
tUat From&ndm^ with many "more before them : But
when they fpe^k to us about thefe matters they per*
livade.us that it is onely about certain Shool points
thac'the-y differ ,.and not about any points of faith :
For they are not points of faith to us till the Pope
have determined them. And while the eager con- .
tenders on either fide endeavor to have the Pope
determine the controverfie on their fide, no Pope
durft do it for fear of iofing the reputation of his
infallibility with the adverfe party; and fo the un-
merciful Popes have long fuffered their Doftorsto
live in contention, and to write voluminoufiy a-
gainftone another, and their Romane Church to be
broken into parties , becaufe they would not once
open their mouths to decide the difference. But
now at laft it pleafed Pope Innocent the tenth(though
he durft not touch the principal points ) to favor his
jefaiccs fo far as to determine^ five of the controver-
ted points for the Molinifts againft the Janfenians
(when Pope Clement was once about determining all
for the Dominicans as tt^cy thought ) Mark here the
agreement of the Papifts, and the ftability of their
faith. Before the determination each party main-
tain-
(n9)
tained their way as de fide , and accufed the other as
Heretical i fome boldly prognofticated ( as our
Thomas lAnglu* alias white ) that the Pope would
never determine the eontroverfie about Predetermi-
nation. Acd now the Pope hath tryed the ftomacks
of his Dominican* with the Determination of rhefc
five Articles. Firft, to fee how they will digeft them
before he went further : And he pronouoccth them
to be Heretical, and fome of them temerarious, im-
pious , and blafphemous too , condemning them
with Anathema : Now thofe become points of faith
on one fide, and Herefies on* the other which were
none before. Till this Determination the Church of
Rome wanted five Articles of their Creed , or had
five fewer then now they have : A man might have
been faved before, that had believed, that Q Liberty
from necejfitj u not neceffarj to LMerif^ with the reft
of them , but now all of that belief muft be damned.
And was not the Pope unmerciful to the poor Do-
minicans , to fend them all to Hell, that cannot
change their belief, knowing how hard it is for a
learned Tribe , efpccially fo countenanced by Au-
guftine, and Thomas, to alter their mindes unfeigned -
ly at a word. And yet in the Trent Confeflion they
muft all folemnly fwear and vow that all things deli-
vered, defiued, and declared, bythefacred Canons
and Oecumenical Councils , efpecially that of 7>*/tf,
they do without doubting receive and profefs ; though
no man had ever heard the Popes Reafons ; yet if he
do but fee the Determination of their Church , he
muft prefently not onely believe the contrary 'to
what he believed before , but do it alfo without
doubting ; though they'l confefs millions are faved
that* believe Chrift to be the Son of God , though
not
not without doubting. Well : but fee what unity is
procured by the addition of thefe new Articles to
their Oeed? The French Doftors afcribe to his
holinefs that the faid Articles may be taken in feverai
fences : The one fence is Heretical, Lutheran or Cal-
vinian^ but that is a fence , That* the toords lawfully
ufed will net hear, but mely may malignantly be fafi-
enedto them (fay they) The other fence ( which is
genuine and proper ) they Defend themfehes , as
true, and as pertaining to the Belief of the Church ,
as theTtoBrine of Auguftine , and as defined by the
Council of Trent , and tire contrary Opinion ei Mo-
lina and the adverfaries others maintain to be Pelagi-
an or Semipelagian, See here whatthrPapifts them-
felves now do impiicitely charge upon the Pope;
That he (by his exprefs uolimited condemnation )
doth malignantly faften an Heretical fence en the
words , which properly they will not bear , or clfe
that hccontradið Auguftine and the Council of
Trent f and Anathematizeth the Chriftian faith, and
maintaincth the Semipelagian Herefie of CMolina.
And yet muft we judge either their Pope to be in-
fallible; or their Church to be at fuch unity in faith
as they would make the ignorant vulgar beIieve?Morc
of the like contention about his holinefs Determina-
tions you may fee in Tho. whites Appendicnla ad
fonum Bnccina , and Franfcus Macedo his Lituus
Lufttanm : In all which you may fee that all the com-
fort that the poor Dominicans have left them (even
their hope of fal vation if they be Papifts indeed) con-
fiftethinthis, that the Popefpeaks one thing and
means another , and that ( as white fo merrily faith,
in fo fad a matter ) The wife father of the Church
Was necejp tated for the appcafwg of contentions , to
grm
(140
grtnl lh* wtort turbulent party their TPords , ank the
more obedient fArtj their fence : fo that when the Pope
hath done all that he can to determine their contro-
verfies, they will ftill &y, that he determined but
the words (nay he doth but grant one party their
words ) and not the meaning : gnd fo not onely
fenc€ , but bare terms muft be made Articles of
faith.
And here you may fee the great force of the Pa-
pifts arguing for a ne 4 ce/fity of a living Judge to de-
termine of the fence of Scriptare , becaufe the Scri-
pture is fo ambiguous that each one will elfe wrcft it,
bis own way : And do we sot fee, that the Pope can-
net, after fo many years deliberation , determine
five ftiort Articles fo exprefly and plainly , even
when he dotb it of purpofe to decide the controjtr-
fie, as to make his learned Doftors anderftand him ?
but that each party doth take his Words to be either
for,or not againft their opinions, and bold their opi-
nions as faft fince his determination as before : And
fo tiiey do by Angnftine, Thomas and the Council of
Trent : each party confidently perfwading the world
that they were of their fide. And may not God
have the honor of fpeaking as plainly as the Pope or
Thomas or the Council of Trent ? and cannot we
well be without the Docifion.ef fuch a Judge, as
cannot fpeak fo.as to be underttood by hi$. grcateft
Doftors himfelf.
So that the Principles and Practices of the Roma-
nifts do affure us that their faith is unfixed 9 grow-
ing and mutable • they may be one year of one Relt-
£ion,and another year of another ,as pltaft the Pope:
A Dominican might have been fared at any time
fince the creation till Maj 3 1 . 1 65 3. when the Popes
Deter
040
Determination was dated : but rifrw they mud all
be damned for herefle. There is a new way to hea-
ven made 1653. that never was before : and for
ought they .know to the contrary before their Popes
have done Determining , there may be five hun-
dred Articles more in their Creed. So that for my
part I defire not either to be (hut out of heaven at
the pleafure of every new Pope, nor to be of To
uncertain and changeable a Religion ; Andleannot
think therefore that Popery is a kk way tofaiva-
tion.
Arg. 8.. ThatDoBrine Which derogatethfrom the
written Wordof God , and fetteththe Decrees of men
above it* enabling them to contradict its <mofi exprefs
inftit tit ions , ts no/afe way tofalvation : r ButJ)tch is
the c DoUrineof Poferj : therefore it is no fafewaj t$
falvation
The Major is unquestionably true among trOe Chri-
ftians. For the proof of the Minor I (hail only give
you three inftances of the Poptih Do.ftrine, hecaufe
I intend not to be too particular , left I be too
large.
The firft is,their affirming the Scripture both to be
infufficient to difcovQr the whole dodrine of faith,a«
being hue @ne part of God? Word , and Tradition
the other part , and alfo to be no Word of God at
3\\.to:us , till the Pope and his Clergy do authorita-
tively determine it fo to be; or that we cannot
know die Scripture to be Gods word, but upon the
Authority of the Churches determinatipn. But of
this I have fpoken before , and (hall do more in ano-
ther difpute.
The
( m )
Thefecondinftancethatlgive is, Their changing
Chrifts moft exprefs inftitution , by withholding
' the Cup in the Lords Supper from the people, and
giving them but half the Sacrament. I am not now dis-
puting about the efficacy or inefficacy of one half,
fo delivered ; but proving the intolerable Arrogan-
cy of the Papifts that dare fet up the will of man a-
brove Gods Word , and give power to the Pope to
change Chrifts Inftitutions ; and not onely to adde
but to diminifh , and exprefly to contradift Chrift,
and forbid what he comraandeth. I know they pre-
tend^hat it was but to the twelve Apoftles that
Chf ift gave the Cup , and not to thp Laity : True ,
nor the bread neither : but then if he intended that
none but the Clergy have the Cup, why may they
not as well fay fo of the Bread ? But do not thefe
deceivers know ? i. That Chrift gives this reafon of
his adminiftringtheCup [Brinks jet All of 'it : F$r
this is rnj blood of the Nety Teftament which isjhedfor
many for the Remijpen of fins?] So chat if this rea-
fon hold to others , if his blood be fhed for the fins
of others as well as for theClergic, then the com-
mand extendeth to others [Drinks je all of it*~\
And do they not know that Luke further intimateth
this in his narration of the words of Chrift [This
Cup is the New Tefiament in my bhod Which is /bed for
you}'] So that thofe whom it is (bed for (and we may
difcern to be Believers ) it may be applycd to,
2. And do they not know that Paul delivereth the
dodrinc both of the Biead'andCup^s from the Lord,
to the whole Church of Corinth, i Cor. n. and not
onely to the Clergy ? Is it not ail that he exprefly
commandeth to [Examine themf elves , and fo to eat
■of this Break and "Drink of this Cup Q Aias j they
know
(H4)
know all this : they cannot but know it , and yet
they will contradid the exprefs word of God :
God faith {^Drink^ye aUof *r]] and Q Let a, man ex- '
amine himjelf ', mdfodrin\\~\ The Pope faith, Let
none of the people drink of it , but the Clergy on-
ly. What is this but to abrogate Gods Laws , and
fet up the Popes above and againft it? Yeaunlefs it
were to (hew the world their Power to contradid:
Cbrift and deftroy his word , who can imagine what
{hould move them to this attempt ? If there were
any temptation of profit or honor in the bufinefs
^as there is in themaintaingof the Popes fupremacy,
Purgatory, Indulgences, Pardons, e^.) we (hould
not wonder at* it : But what profit, or honor, or
picture is it, thus to contradict Chrift? and for
them that adde fuch a multitude of their own Cere-'
monies , to affeft fo to cut off one half of the Sa-
cramental Rite and matter which Chrift ordaitv-
ed.
Nay thirdly, Do not thefe men know that the
Bread and Cup were both given to the people by
the Primitive Church? and that it fo continued for
many hundred years? and that their alteration is a
meer novelty. Yes, they kn$w all this : For the
matter is fo far pail doubt tha: they cannot but know
it. And yet thefe deceivers would make the people
believe that they are of the old Religion, and our Re-
gion is new. Thefe are they that cry out againft our
cafting off Apoftolical Traditions, and the Churches
conftitacioiis and ctiftoms,' and going in new wayes
which our forefathers knew not : Thefe are they
that make it a mark of an Apoftolical Tradition,
that the -whole Church hath received it, and tfet as
from the Apoftles. And yet thefe men dare caft off,
not
not onely that which they know the whole primitive
Church received and pr^tttfed as from the Apoftles
(as fuftin CMartjr , TertuUian , and all antiquity
proiefs) butalfois exprefly. contained in the Scrip-
ture. With what face can thefe that exclaim againft
novelty, introduce fuch a palpable novelty into the
Church? with what face can they that fo cry up anti-
quity, gainfay all antiqiuty? and they that cry up the
wholeChnrches confentfo goagainft thecbrlfent of the
whole Church for fo many Ages after the Apofties ?
They dare not deny but this part of Popery is utter* 5
ly New, againft the conftant pradtit'e and Canons of
all Churches.
The third point ^vhich I {hall inftance in ,
is i Their performing Gods publike fervicc in La-
tine , and forbidding the people to read the
Scriptures in their known vulgar Tongue ; when
as the Apoftle "Paul hath written the greateffc
part of a whole Chapter, i Cor. 14. exprefly a-
gainft this opinion and practice \ and for ufing
of a known tongue that others may underftand
and be edified. The evaflons by which they
would elude that part of Scripture ; are fo fence-
kfs that I think it nOtneceflary to recite them : but
rather fuppofe that they need no other confutation
, than the bare confiderate reading'of the Text; and
therefore I fhall venture the Reader ( if he have
j common capacity and impartiality ,and be but willing
to know the truth) upon any thing that the Papifts
Iftiallbe able to fay , for their Latine Service % and
locking up the Scriptures, fo be it he will but. read
that Chapter confiderately. And are not thefe
good Teachers in Chrifts School that will lock up
the Grammar from their Schollars , when it is
I; M
the very office of the Presbyters to teach it the peo-
ple ? And to hide from them that word of the living
God, which he hath given the world to be their Di-
rctStory to falvation ? The Prophets, andChriftand
the Apoftles did fpeak and write this w©rd in a known
toflgu^ to the people to whom they did immediately
dire& it : And muft All hear and read it then, and
onely the Learned now ? Are not thefe the men that
takeaway the Key of knowledge, and will neither
enter in themfelves, nor fuffer others to eater ? They
do exprefly contradift the Commands of Gdd, and
bid the people not read the Scripture , when God
hath charged them to write it on the very pofts of
their houfes , and on their doofs, and that it be as a
frontlet between their eyes , and that they teach it
their children , fpeakingof it lying down and riling
up, at home and abroad, Dent. 6 & 1 1 . God makes
it themark of the Blcffed man, PfaL i. 2, 3. To me-
ditate day and night in his Law, as making jt his de-
light : andthePapifts commonly maintain in their
writings that to have the Scripture in the vulgar
tongue is the root of all herefies. God makech
theftudy of his word th£ duty and mark of all his
Difciples, and the Papifts make ic the mark of a He-
retick , and have burned many a one for it here in
Queen Maries dayes,and tormented and burnt many
by their bloody inquifition for it abroad. The very
Pharifces thought that their vulgar were curfed that
knew not the Law , and the Papifts will not let it be
made known^ to them left it make them accurfed.
God faith {To the LaW and to the Teftimonj : iftbej
fpeal^not according tcthisVeord^ it m becaufe there it
m ligm in them^ Ifa. 8. 20. ] The Papifts cry out
frtcnl* — bine away : let it alone , meddle not with
it
(H7J
it , it will make you Hcrcticks : And indeed they
have had large experience that the way which they
call herefie, and ccntradið their impieties , is
moft effe&ually promoted by the word of God :
and therefore they think they haVe fome rcafon to
fpeak againft it. Saint John faith [Thefe things are
written that ye might (relieve , and that believing yee
might have life throagh his name~\ Joh. 20. J I . The
Papifts fay, Read not thefe holy writings, left they de-
ftroy your faith, and bring you to damnation. When
the man Lu^ 10. 26, asketh Chrift [what Shall I
do to inherit eternal life Y\ Chrift anfwerfeth him thus
[what U written in the Law ? how readeft thou ?] di-
recting to the courfe which the Papifts da forbid.The
Apoftle faith* that [ tvhatfoevcr things Were Written
aforetime y were written for our Learning , that we
through patience and comfort of the Scripture might
have hope 2 Rom. 15.4. But the Papifts will not have
men learn that, which was written for their Learn •
ing, Comfort and Hope. John wrote to fathers $
young men,and children, ijohn 2. 12, 13, 14. Gods
anger againft the Jews was that [ He had written to
them the great or wonderful things of his Lato , and
thej had accounted them *s ft range things~\ Hof 8. 1 2.
And the Papifts will force people to be ftrange to
thefe writings. Yet how familiar (comparatively)
they were to the vulgar Jews and their very children
ii known and acknowledged, Is it not a high ad-
vancement of the Gofpel Church, above the legal
Jewilh Church , which the Papifts do vouchfaie it ?
That we may not have the fame liberty or means of
knowledge as the rcry children of the Jews had?
their children muft be taught the Scripure, lying
I dtfwn and rifing up 3 and our eldeft people even to
L z the
0*8)
the left breath mufi not read them, vmlefs they can
learn die tongues which chey were firft written in.
The Jewes had the Septuagints Tranflation (or
that fo called) when the Hebrew grew ftrange to
them, which the Apoftlesufed in their ordinary ci-
tations; and they heard the Gofpel preached in the
Syriack,which was then their vulgar tongue : But we
may not read the fame in our Vulgar tongue by the
Papiits confent t Mofes^ Jofbua^ fofiah, Nehemiah ,
Read the Scriptures to all the people, Sxod. 24. 7.
7^.8.34,35^ 2 King. 23* 1,2, 5. Neh. 8.3.8.18.
&-9, 3 & 1 3*. 1 . And it was their cuftome to read
M(£?s3lti& the Prophets to the people every Sabbath
day, Act. 13. 27. & 15, 21. 2 Cor. 3.15. Lh^ 4,16.
And Chrift ufeth to reprehend their ilrangenefs to
Scripture paffages, as if they had not read them with
ffcch words as thefe £ Have ye not read, &c?"J and
\Jrtave ye never read\&i*f\Mat .\z. 3, 5. & 19. 4. &
2126. & 22. 21. Alarh^ *Z> KX 26. Luk^6. 3. ■£»£.
10. 26. And Mofes commandeth Urael, the Priefts,
Levites and all the Elders thus t JJctft, 31. 11, 12,13.
\When all Ifrael it come to appear before the Lord thy
God in the pUce ^hich he fhall chovfe , thon fhalt read
uns Law before all Ifrael in their bearing ; Gather the
people together, men and w&men and children 3 and the
jlran*er that is within thy gates , that tiny may hear ,
and that they may ham 5 and fear the Lord your God^
find obferije to Jo all the words of this Law ; and that
their children which have not known any thing maj
hear and lean: to fear the Lord your God , as Ung as
ye live in the land,&:c~2 It was therefore in a known ,
tongue that itomft be read; And when the people un- j
derftocd not the old Hebrew tongue in which the Law
was Britten , by reaion of the change of their fpeech •
( H9 )
in the captivity, NcbemUh caufed them to understand
the Reading, Nch.S.8. No doubt, by expreinng it
in the language which they underitcod. Ar.d yet
the Papifts forb.d ihe unlearned, that have mod need
of teachings , the ufe of the holy Scriptures in a
known tongue , and make it the mother of all Here-
fies. How impioufly againft God , and how cruelly
againfl; men t is this committed ? Muft the God of
heaven fend down his Spirit to didatean illuminating
Doftrinc to his Prophets and Apoftles for the world?
muft he give them a perfeft Law, by which Truth and
Herefie muft be difcemed ? Muft he fend his own Son
to preach the Gofpel ? and caufe his inftruments to
write it , in a language belt known to thofe than
they converfed with , or to the world that was to
be converted by it ? And muft this Dodrine now be
made the mother of Herefies , and kept from the
eyes of the people that ftiould learn it ? What, muft
the onely rule that condemneth Herefies , be made
the caufe of them? Muft the light jvhich God hath
given the world, be blamed for 411 the Darknefs
of mens errors? Or muft men be kept from the
light , for fear leaft it lead them into Darknefs?
This is the Popifh Piety and Charity : Xn ftead ofc"
! helping to Illuminate the dark world, asattpreach-
I ers of the Gofpel fhoulddo (Aft. 26. 17, 10.) they
I muft have all the unlearned to put out their eyes f
I and be led by their guides , and truft their fouls
I with them , for fear left if they have any eyes in
I their heads , and any light to walk by , they fhould
ftumble or erre through the imperfe&ion of their
; fight.
L 5 And
05°)
And yet the Paptfts, who fo much pretend to tint -
ty, are various and changeable in this high point of
their abomination , as well as in other things. For
when they once fee that they cannot keep the Scrip-
tures from the people, becaufe the Proteftants Tran-
flations are among them* then they will permit them
to read their own Tranflations : And upon this ac-
count the Rhemifts tranflated the New Tcflamcnt
into Englifb- r when they faw they could not wholly
fupprefs and hrde that light : And on this account it
fcffi&t our Papiftsin England^ and feme other parts
where the Proteftants abound among them, are per-
niitted by their Priefts (with fome warnings of the
ijcedleflnefs \ and the danger of it) to 1 cad the Scri-
pture in their Country tongue : When as to a Papift
sn Spaine or Italy it is no Jefsa crime then to m«rit
the Rack or Strappado of th'e Inquificion , and its
ftrange if they be not burnt for it at a ftake. So that
I have rnet with fome feduced Papifts in England , fo
ignorant oi their courfc abroad , and fo gulled by
the lies of their companions or Priefts, that they
would not believe that they do any where forbid the
vulgar to read the Scripture in their own tongue ;
but i^ere confidently perfwaded that ie was our flan-
der of them : fo that thefe poor people believe that
the Sun is not fct in Spaine at midnight , becaufe it
{hin$$ at noon in England. Let them read but fob.
Arbor em Theefoph- l$.c. 9. Andradim 'Defevf.Con-
cil. Trident. L 4 Petrm Li^etus ^Dialog, defacris li-
brit in vulg* E/oaj non evertendu ♦ HofiHS Dialog, dt
Coinmnnion, &C. Pttrmfutor de Tranjlatione BiblU:
'BelUrm. deverbo Dei 1.2. r. 15. &\6. S aimer on. in
iCor. < Vifp.$o. BeKarmine himfelf mentioneth the
Index Ubrorum prohibit, of Pope Tim 4. Reg. 4.
which
which forbiddeth the reading of the Scripture, in the
vulgar tongue,except only to thofe that the ordinary
(hall think will receive good and not harm by it, and
fo {hall have a licence from him in writing , and they
pronounce that the common permiflionof the Scri-
ptures thus doth more harm then good : The lame
Index wa$ after enereafed and approved by Pope
Sixtfu 5. and Clemens 8. And how few they are that
their Ordinaries will grant Licences to, for the read-
ing of Scripture, is too well known by common ex-
perience. The Kings oi Spain* forbid all Tranflati-
ons of the Bible into the vulgar tongues ; and A I-
phonfw a Cafiro commendeth them for it : and many
a one hath been burnt to afhes for felling, keeping,
or reading fuch Bibles, in Spaine, Italy , and Savoy.
And Hellarmine mentioneth the Seff. 22. cap. 8. and
Can. 9. of the Council of Trent forbidding both
the Common reading of fuch Bibles , aad alfo the
publike ufe of them in the Churches , in both which
we muft have them onely in Bebreto , Gree^ and
v Latine. Be/larm.ubifupr. If thefe.be not notori-
ous enemies of the Light , who are ? David faith,
Pfal. 1 1 9. That the word was a Lanterne to his feet,
and a Light to his Paths. Ifaiah fends us to the
Law and to the tettimony , faying that if they fpeak
not according to thefe it is becaufe there is no light
in them, Jfa. 8.20. And the Phpifts fay (as Arhoretu
nbifnpra ) that the reading the Scriptures in the
vulgar tongue is the Rife or Root of all Herefie* :
And (o the Sun muft be taken out of the firmament
as being the fountain of all darknefs , or at leaft the
caufe of mens wandrings. Onely where they can-
not help it (or as S tap let on faith, where Herefies are
moft common ) there they will permit or connive at;
L 4 it,
it, for their own ends. For Neceffity hath no
Law.
I conclude therefore,and confidently conclude, that
Popery is not afafe waytGheaveaJzecmfe itdothi.botb
vilifie Gods Scriptures as an inefficient Rule , and
but part of his word : And 2. prefumeth to alter its
moft exprefs inftitutions (as the Cup in the Lords
Supper ) And 3. exprefly contradid: it , in forbid-
ding the Prayers of the Church to be in a known
tongue. 4. And forbid the publike reading of Scrip-
ture in a known tongue. 5. And forbid the tran-
flating of Scripture, and the reading of fuch tran-
flatiohs even by' any private man, unlefs hehavethe
Ordinaries Licence, which he may get in thofe Coun-
tries where there is no remedy. The Kingdomeof
the Devil is called in Scripture the Kingdom of dark-
nefs ; and Chrifts Ktngdom is called, a Kingdom of
light : and when ever God converteth a finner* he
tranflateth him from (he Power of Darknefs into his
marvellous light, even into the Kingdom of his dear
Son > /f^?.26.i8;0/.i i i3, l Pet. 2. 9, And God is the
father of lights, Jam. 1. 17. And Satan is the Prince
of -the powers of dairknefe, Luk^iz 53/ Rev 16.10.
And Ghrift hath told us, that he rfiatwalketh in dark-
nefs ftujpnbleth and knoweth not whither he goeth,
foh. 12. 35, 46. And that oyery one that doth evil
hateth the light, neither cometh to the light left his
deeds (hould be reproved; but he that doth truth
cometh to the light that his deeds may be made mani-
feft, that they are wrought in God^foh. 3.21. The
Papifts therefore give us reafon to think they have
not the truth, were it but in this enmity which they
bear unto the Light.
Ar£.
(•53)
Arg. 9. That dottrine which teacheth men to worjbip
the creature with Bivine Worfhip, is no fafe way tofal-
vation* Hut Popery teacheth men to worfhip the crea-
ture With Divine Worjhip : Therefore it u nojafe Way
tofalvation.
The iflajor will not be denyed by Papifts: The
Minor I prove by one inftance onely (at this time :)
and that is , their worfhiping of the confecrated
Hoft or Bread in their Mafs, and at other times. He
that worfhipeth the confecrated Bread with Divine
worfhip , dorh worfhip Jthe creature with Divine
worfhip : But the Papifts worfhip 'the confecrated
Bread with Divine worfhip therefore. They deny
the Major 3 and tell us, that it is no longer
Bread but the Body of Chrift: But that they wor-
fhip that thing which we call "Bread , and they call
Chrifts "Body ^ with Divine worfhip, they do not
deny. Onely fome would excufe them from the
guilt of Idolatry (which is a worfhiping the crea-
ture inftead of the Creator) by this, becaufe they
think it is Chrift that they worfhip , and fo interpre-
tatively it is he in deed fnd the worfhip right. But if
they will think that to be Chrift which is not Chrift,
and then worftiip it, that will not excufe therafrom
being fomckind of Idolaters : What if they will think
a Ranter or Quaker to be Chrift , who call them'
felves Chrift ? are they therefore excufable if they
worfhip them ? Then why might not the old Pa-
gan Idolaters be juftified, or thus excufed , fee-
ing they thought that the Sun and Moon had
been Gods. And when they worfhiped an Im-
age , they thought that fome Deity had affixed
this
054)
this fpecial prefencc to that Image : What if an Eg yp*.
tUn thought that an Oxe was God , or that a Deity
did dwell in him, were they therefore no Idolaters ?
And then, how hainoufly God taketh the fin of Ido-
latry, the Scripture fully witneffeth.
That which we have to do , therefore is oncly to
enquire whether indeed it be bread or Chrifts body, a
creature or the Creator which theywor(hif > Con-
cerning which there is fo much faidby Doftor Feat If
againft Fijher , and by Peter CMartjr againft $mkk %
and elfwbere, and by feVee/, Foxe % and abundance
more , that if people would read ic, I fhould think
it vakHo fay any more. I (hall onely annex thefe
Reafons ( very briefly ) which come firft to my
thoughts to prove that the Bread is not turned in-
to the very body of Chrift , but remaineth Bread
ftill.
i . If the Bread were Chrifts real Body , then Chrift
had two real bodies : for he had one fitting at the
table, which delivered the Bread , and if the Bread
were another , he had two ; or elfe the body that
Chrift fate swd lived with , was not a whole body,
but a part : But Chrift had b«t one body , and that
was entire.
2. It would follow alfo that Chrift had a living
and a dead body , a fenfible and infenfiblc body both
at once.
3. It would follow that the Apoftles did tear Chrifts
true flefh, and draw out his blood as well astbc
Jews did.
4, Yea and that they began to the Jews, and did
it before them ; And therefore why (hould the
Jews a&,and theirs be fo much differenced ?
5, It will follow that cither # Chrift had one body
tornc
(-55)
tornc by the Jews, and another by the Difciples f
or elfe that one part of his body onely was crucified
and not the whole : lor the other part was eaten and
drunk by the Difciples before.
6. Alfo either Chrift had one body that did Rife
again and another thai never rofe , or elfe it was but
one part ofChrifts body that rofe from the dead;
for the other part was eaten and drunke be-
fore.
7. The like may be iaid of his afcenfion ; Then
it is not Chrifts whole body that afcended up into
heaven: for part of it was eaten before by the Di£
ciples, and digetted by them.
8. It will follow that Chrift s glorified body is cor-
ruptible , and may be digefted by a mans ftomacke
and turned into dung : For fo is that which is
eaten,
9. It will follow alfo that Chrifts body may be-
come an integral part of our very natural bo^yes
andfo his body is become finful , as being a natural
part of a (inner : for the Bread and Wine do nourifh
us, and turn into our fubftance.
10. Yea it followeth that Chrift doth thus tarn
into the fubftance of every child of the Devil that
eateth the confecrated Bread, and drinketh the
Wine. For they certainly nourifti him and turn into
his fubftance : A raoft horrid confequent : Fop what
communion hath Chrift with Belial}
11. Nay (which is in fome refpeft more horrid
and abominable to imagine) it will follow, that the
Glorified body of Chrift may turn into the fub-
ftance of a moufe or a Dog : for if they eat it
the bread will cerrainly nourilh them , and become
their fubftance.
* It
erf)
12. It will follow that either Chrift hath aninfen-
fible body, or elfe men hurt him by eating him in the
Eucharift.
13. Icfolloweth that Chrift hath as many thou -
fand bodies ,• as there be eonfecrated hofts, or elfe
that by continuation of parts it is every where ,
and filleth ail the world (which the Papifts difa-
vow. )
14. Itfolloweth that Chrifts body admittethof
augmentation f and either dajly or weekly receiveth
new made parts , or elfe that he harh new bodies
made daily.
1 5. Alfo it followeth that a creature (either the
Jkkeror the Prieft) may make God , or make his
Saviour , at leaft inftrumentally : which is a horrid
imagination,
1 6. It followeth that either Chrifts body hath the
accidents of colour, :afte,dimenfion, &c which are
there fenfible, ox elfe that thofe Accidents have no
fubjed, whicliisacontradi&ion.
17. Ie followeth alfo that Chrift hath not indeed
a true humane body, if it be fuch as is before im-
plyed.
18. And it followeth that the body of Chrift is
(part of it) condemned , hated of God , and tor-
mented by the Devil. Becaufe his body was turned
into the bodies of many millions of wicked men,
which rauft be fo condemned, hated and tormen-
ted.
19. Alfo it followeth thai the Scriptures are not
true, which tell us that the heavens muft receive him
(in that humane nature which afcended from earth)
till the times of the reftitution of all things, A&. J.
2 1 . and that he (hall come again to judge the world.
20. Laftly
20. Laftly it will follow that a man muft not trnft
his fences : that though my eyes, my f zncl^my tafte,
my feeling, tell me that this is Bread and wine , yet
they are all deceived : and not mine only but all the
fenfes in the world , to which they are objeded.
And if that be true, i. What reafon have I to truft
any Papift living? For all my good opinion of him
muft be ultimately refolved into fomething that I fee
or hear of him : And it feems, I am uncertain whe-
ther I fee or hear him indeed or not. 2. And then
how can I tell that I or any man is fure of any thing ?
For if the fenfes o f millions in perfed: health may be
all deceived in this, why not in other things % for
ought we know ? 3. And then how can any Papift
tell that the Brend is turned into Chrifts body ? If he
fay, becaufe the Church or the Scripture faith fo;
How knoweth he that ,but by hearing or feeing ? and
therefore for ought he knows his fenfes may be de-
ceived when he thinketh he hearethor readcth fuch
a thing, as well as when he thinketh that he feeth ,
feeleth, fmelleth, and tafteth Bread and Wine.
And is there not need of very ftrangely cogent
evidence now to impell them to believe againft
the concurrent vote of Scripture , fenfe and reafon ?
And what is the ground of their contrary belief?
Not the Ancient Church (unlefs they willfully or
negligently deceive themfelvcs ) for the ftream of
antiquity is full againft them : fofull that its hard
to believe that any of them thats verft in antiquity
can truly think that antiquity iar for them > if they
have but the common reafon of men to underftand
what they read. What is it then that bringeth them
to this belief? Is it the Scriptures ? Thats not likely,
becaufe they make fo light of it , and fwear to take
it
cm)
it in the fence of the Church f or ancient Do&ors
(in which lait they are here and oft raoft defperatcly
forfworn) It muft be then upon the Authority of
the prefent Church, that is, the Pope and his Clergy,
that they entertain this hard belief. That is|, The
Pope and his Clergy believe it , becaufe they fay it
themlelves, and the reft believe it becaufe the Pope
faith it. And is it truely poftible that any man (hould
have fo good a conceit of himfelf , yea or any other
think fb well of him , as to believe unfeignedly fo
great a thing upon fo weak a ground ? Can the Pope
therefore believe it becaufe he doth believe it ? Or is
it not too probable that thoufands of them are of
that Belief which ^JAUlantthon fometime told them
of very fmartly [Ton Italians ( faith foe) Believe
Chrifi is in the Bread , before yon Believe that thtre is
any Chrifi in heaven 3 while they pretend to a faith
above men (that is, to believe Impoffibilities upon
the Popes credit) I wifh they prove to have the com-
mon belief of Christians ; and that in heart they
do not (as once one of their Popes did) account the
Gofpel but a commodious fable. But let us foppojfe
that indeed it is the word of God thac is the grotind
of their ftrange belief,and th^Hoc eft Corpus menm,
This is r/ty bodf\ is the very word that doth convince
them, as fome of them do pretend. I would here be
bold to askethem that fay fo, a Queftion or two.
i • What,if the Ancient Church had intecpreted this
Text as we do, againft your Tranfubftantiation ?
would you then have believed it upon the bare Au-
thority of this Text ? What need I ask this ? Your
own Oaths and Profeflion faith, No : It is not theft
any evidence in this Text that com pellcth your be-
lief. And let meadde, that if I prote not (in a
fair
(•59)
fairjdebate upon a juft call) that tfie ancient Church
for many hundred years after Chrift , was againft
Tran&bftantiation, I will give all thePapifts in Eng-
land leave to fpit in my face (for all the high expref-
fions of the Eueharift that forae fathers have.)
2. What is there in thofc words [This is mj bocij\
that can perlwadc any fobcr Chriftian to their
ftrange belief? What is if, becaufe that they are pro-
perly and not figuratively to beunderftood? And
how is that proved ? Is it becaufe we muft not force
the Scripture , but take it in the plained , otvious
fence? Icafily grant it. Sut who knows not that
both in Scripture and in all our common fpeecfa , the
figurative fence is oft the moft plain and obvious ,
and the literal the moft improbable? What three
fentences do we ufc to fpeak together without fofne
figurative axpreflion f I will appeal to any unpre-
judiced man of reafon , whether a Chriftian that
fhould newly read thofe words of Chrift, and had ne-
ver heard them or read them before , would not
fooner take them in our fence f then in the Papifts?
They may eafiiy try this upon a new convert, if they
pleafe : and I dare make their own confeiences judge,
if they have any left to befriend a common truth.
What is there more in [This is mj Bokf\ being a Sa-
cramental bufinefs , then for a man that is in a room
among many Images , tqfay [This is Peter or Paul,
or this is Auguftinc or Hierom or Chry foftomc?]] And
would not any unprejudiced ftandcr by fuppoft that
the moft obvious fence of thofc words is [This is the
fitturc of Peter, Faul,tfrrj Or would a mancafily
believe that it was the meaning of the fpeaker , that
this Pi&ure was the very real fle(h and blood of P t-
ttr and PauI, and all other Pi&ures that ever fhould
be
be made after the fame exemplar , (hoald be (o tran-
fubftantiated ? So what is the obvious fignification
of thofe words [ ThU u my body ] but [ Thu u
the Sacrament or Reprefentation of my Body} ] Efpe*
cially when hts real body was diftin&ly there prcfent,
and he exprefly biddcth them [ Do this in remem-
brance of me7\ 3. I would defire any Papifts living
to tell me, why the Text doth not as much oblige
him to believe that [The Cup is the New Teftament~\
fubftantialiy without a figure, as that [The Bread ts
his Body} For the Text as exprefly faith one as the
other, Lnk^zz.zo. Thu Cup is the new Tefiament in
wy Blood.'} Yet I fuppofe*hey will be content to fay
that by [The New Teftament} is meant, the Sacra-
ment or Seal of the New Tellament. 4. Why will
not thefe blind wretches believe the Holy Ghoft,who
calls it Bread ac the eating after the confecration ?
1 Cor* 1 1 .26,27^28. three times together^and tells us
that the ufe of it is to remember and (hew the Lords
death till he come.
I might here adde to this in the next place their
worfliiping oi Saints, efpeaally of the Virgin Mary,
with prayers to her as the Queen of Heaven, to for-
give their fins, and to command her Son to forgive
thera, with abundance more of fuch impious, idola-
trous or faqrilegious expreflions, as might make the
ears of a fober Chriftian even to tingle. But thefe
things have been fo oft told them , and are fo viftble
in their Offices and other.* writings that I {hall pafs
them over. As alfo their worfhiping of Images,
and publike ufing them tq that end in their Churches:
Though moii of their Laity that I have met with,
fay that they ufe them" buc. for a remembrance of the
Saints and d$ not worfhip them .( and thats bad
enough
(15.)
enough in fuch cafes) yet their learaed Schoolmen
and Doftors tell lis another tale , as is too vifibie ih
many of their writings.
Arg. io. That l^vttrive V?hich teacheth men to
turn the mofi of Gods worfiip into meer unreafonable
ceremonies and vdtn formalities of mans deviftng , is
not afafe ftaj to falvation. Hat fuck is the diUrine
of Popery : 1 herefore y Scc
The Major is certain : For i. God hath takeri
down the ceremonial Law which he himfelf had
made, and theiefore will raot give leave to mantQ
fez up another in its ftead, and to burden his Churc a
with unnceflary things 2. It is contrary to the
freedom and fpiritual ftateof the Gofpel Church.
TheApoftle bids us (land faft in the liberty where-
with Chrilt hath made us free : And Chrift faith, that
God is a Spirit , and they that worftiip him , muft
worfhip him in Spirit and Truth: for fuch worfhipers
the Father feeketh : And he telieth the formal cere-
monious Pharifees , that they worftiipped God in
vain, teaching for doftrines the Commandments of
men, C>f^. 15. 6, 7, 8,9. 7^.4.23,24. Gal.
5.1.
As for the Minor , it were tedious to recite but
half the R$mijh ceremonies and formalities with which
they both delude and burden poor finners. For the
word of God in a tongue which they tnderftand ,
they muft hear a found of a ftrange language which
they underftand not : In* ftead of finging praifes with
the heart ( as David ) and with the underftanding
(as Paul rcquireth) they fing over prayers and Scri-
ptures and other things in uncouth notes and in the
M Laun*f
Latine tongue, which the people underftand not :
The Eucharift or Lords Supper is alfo celebrated in
Latins and the prayers and prailes ad joyned ; and
the Cup taken from the people : and all turned into
a mecr (hew, by elevation of the hoft , adoration
of it, gaping while the Prieft doth pop the Bread in-
to their mouthes. Prayers alfo are ufed in Latine ,
fo that the fubftance of publike worfhip is thus made
a very Pi&ure , or unreafonablc fervice : Yea, they
teach them to pray partly in Latine in private , and
partly with vain repetitions , multiplying over the
namejefu, nine times together , and rchearfing o-
ver their canting fhreds, and numbering their pray-
ers on their beads to keep tale , and obferving fuch
and fuch hours , and praying to Saints, to one Saint
for this and another for that , giving die elogies and
prayers and praifes to the Virgin Mary , that are
due to God alone : Sacraments they multiply : even
Marriage which in the Clergy is a deadly fin, and the
avoiding it by the Laity is a work of fupererogati-
on , yet rauft it be a Sacrament. The Rules of their
feveral Monaitical orders , were tedious to recite :
Touch not,* tafte not, handle not: fuch meats muft
not be eaten on fuch a day ; fuch orders rnuft ufe fuch
mears, and forbear fuch : other Orders forbear o-
ther meats ; fome muft be thus {horn, (haven, cloth-
ed ; and fome thus : Much of their Devotion con-
fifteth in being fprinkled with Holy Water, anointed
with Chryjjpe : creeping to the Altar; ftriking on
thebreaft; making and wearing the Crofs; fetting
it up, and worfhiping it in high wayes and Church-
yards, worfhiping Crucifixes; and bowing before
the Images of God, the Holy Ghoft in the form of
a Dove, and of the Saints; sravelling to certain
Images
y l6i ;
Images and (brines in Pilgrimage, offering to them >
efpeciaily to our Lady at iorne famous places ; com*
parting the Church fo oft; formal penances : ob~
lerving multitudes of Holy-dayes for the Saints >
hearing fo many Ma Acs , faying fuch or fuA words,
carrying Palms , taking afhes , carrying banners 4
following the Croft, and hott in procefiions , and
worfhiping it, bearing candles : In Bapcifme,falting f
croilin^ fpathing, exorcizing, wafhing hands : Alfo
bapti£tngbels;Ceremoniousconfecrations;fayingDir-
ges,and Mafles for departed fouls : forfwearing mar-
riage : renouncing propriety : pardons and tndul- "
gencies from the Pope; with abundance of the like
delu'ory carnal formalities in which much of the
Popiih devocion doth confift. And how can any
unprejudiced man, that is but pofleffed with the Spi-
rit of God , and truely knoweth what it is towor-
{hiphim, imagine that God is pleafed with fuchhi-
ftrionical gaudes, and childifli things? Iconfefs the
reading of their very books of devotion, their office;
to our Lady , and other* the like , which arc ftu-ffed
with fuch fuperftitious and unreafonablc paflages,
feems enough to me to turn the heart of a fober
man againft their way. For who can think that the
Holy and Bleffed God will be delighted in their vain
bablings and childifli cantings, and affe&ed repetiti-
ons of words,and faying, and hearing we know not
what I would any wife man regard fuch cxprefllons
of love or honor ?If your friend or your child (hould
cxprefs his Love and refpefts to you by raimicfc
geftures, and gambals, and making ftrange faces, os
repeating over your name nine times in a breath , or
ridiculous canting*, complements and aftings tike a
Stage Player, would you applaud, or delight in fuch
M 2 ex-
(
\6i
cxpreffions of love and honor as theft? Or would
you not rather fey as the Philiftine King of T>a-
vU^ when he fpit, and feraped on the Wall,
Have I need of mad men ? It is fare a carnal un-
reafonable do&rine , that leadeth men to fucb car-
nal unreafonable fervices, of that God who will
be ferved reafonably in fpirit and in truth. They
that have but an Image or fhadow of Faith and
Grace, and' can expeft no more of Glory, arc
like enough to be well pleafed with thefe Images
and mcer fhadows of Gods worflhip : But its
' like to be otherwife with him that hath a fpirit
of fupplication and holinefs within him, and hath
known by experience what it is to walk with God,
and offer him acceptable facrifices , and to re-
ceive the tokens of his acceptance and approba-
tion.
Arg. II. If Tope rj be maintained cotmrnnly bj
mofi rvic^rd and abominable meant s i and fo by
the 'Devil , then it is no fafe Way to Salvati-
&n> But the Antecedent is too true : There-
fore, &c.
I fpeak not here of the meer mifcarriages of
fome of their party ; but of the Pillars by
which the Popes Kingdome is fupported ; which
chat it is by abominable wickedneffe , I (hall
give you but thefe few inftances following.
i. The very bufi nefs or prize which they fo
much contend for, is Pompe , Greatnefs , Do*
minion , yea Tyranny in the world : fo that it
is evidently Pride, Vain-glory, and Covetouf
• BC& chat fets thein ^n, and is the Spring of all
their
their c^ntefb. Whats the chief parr of the quar-
rel, but whether the Pope and Cardinals ot one
City , even Rome , (hall be the Rulers and Ma-
tters of all the Chriftian world , and all Prince*
and People obey them ? What unprejudiced
man can be fo blind, as not to fee thai thiseon-
teft is Tyrannical, and that their 'Dominion is
their Religion , and their Pride is their faith ,
and time the queftion is but that which one
would think Chrift had once fufficiently deter-
mined , Who (hall be the greateft ? Did not
Chrift chide his Difciples for this conteft ? and
fay , With you it (hall not be fo f But the Pa-
pifts , having no better way to prove the Scri-
pture a nofe of Waxe , and as flexible and mul-
tiform , as they accufe it to be, then by makirg
it fo to rhemfelves by ahufive violence and per-
ver.ing it , puting by the plaineft words that
Chrift can (peak , and will take his Decifion for
no Decifion, when it makes againft the Decifive
Power of their Pope.
2. And this is yet further manifeft , in that
fuch a multitude of their Popes have been Whore-
mongers , Murderers , Heretickes , Siraoniacall ,
buying the Popedome with money , and poyfon-
ing one another to obtain the Popedome , and
living in it liker beafts then men ? Of all which
I oncly appeal to Platina and other of their own
Writers.
3. Another Pillar of Popery is moft unconfeion-
able impiety : They can difpenfe with the vileft fins
for the promoting of their Kingdom. They can dif-
penfe with Oaths and with obligations of fubjefts
M 3 to
(t66)
to their fovereignes, with leagues of Peace and ami-
ty among Princes, yea they can themlelvcs a&ually
promote and execute the moft abominable impieties ,
that will but help them to attain their -ends. I will
now onely inftance in that which is frefti before our
own eyes in England. The Papifts know that Ana-
baptifts and Separatifts are erroneous ; they know
that Ranters and Quakers are abominable; and yet
for their own ends, dare they here in England , put
on the vizard of Anabapcifts and Quakers, and with
all poflible fubtilcy and zeal, and unwearyednefs, go
up and down to feduce the people to be Anabaptifts
and Quakers , as they did a while ago to be Seekers,
if not Infidels. This is fufficiently known and proved
not only by the P'opifh [pretended Jew that turned
Anabaptift at Hexham , and was taken at Newcttftle^
and others of them taken , but by many other Tefti-
monies, feme upon oath of thofe that have heard
fuch confeffions from their mouthes ; and many
haveknewn them in the Quakers AfTemblies, that
have feen them before elfwhere : And all this is done
by them that they divide us and break us in pieces,
and fteal a credit to ttieir pretended unity and
Church Government , and turn the hearts of the
people. from our Miniftery , and unfettle them,
and make them more capable and receptive of
their own opinions, and that they may make o-
thers abroad beiieve that we r.re all running mad.
Andean that doftrine be of God, which teacheth
cien to do ftich abominable things ? Or is that like to
be theeaufeof Chrifrthat muftbe thus upheld? Is
tfeat perfon guided by the Spirit of Chrfft, that dares
draw others to the vileft blafphemies and wickednefs
in a diffembling garbe , that fo he may promote his
own
(i<>7>
own caufe? certainly Chrift needeth net fochhypo-
crifie,and wickednefs for the promoting of his I
dom ;• but it feems the Pope doth need it for ! is
4. Anot^r of the Pillars of Popery is molt groli
and impudent lying. Did I not know it to be true,
I durft not accufe them of it, I will give you but
thefe three inftanccs following,
1 . They do raife and with greateft confidence pro-
pagate , meft (hamelefs lies of thofe whom they
takeAr their leading adverfaries. We read them in
the open writings of CochUw , Ticlfe > Staphilm,
Thyraus 9 and many more. What abominable
ftories have they of the Death of L&iher, Otcolam*
-paditu, Bucer^ Calvin, and others; which it is- very
unlikely that they can be fo blinded with malice as to
Believe themfelves ? What conference do we ever
manage with them which they do not mifreport ?
Witnefs the lace ridiculous paffage after the confe-
rence between Fificr and Doiftor Featly and Doftor
White, when they boaft^d beyond Sea of the num-
ber of Converts, and in particular oftwoEaries,
and this to the Earl of Warwick^ himfelf (npt know-
ing him ) who was fained to be one of them ; and
who had been a witnefs of their wcaknefs. And how
poorly doth trejlon in his Pamphlet put this
off.
2. The next inftance I wiU give is their abominable
lying legends, by which they have befooled the peo-
ple , and made themfelves ridiculous to the world ,
and occafioned others to qucftion their reports in o-
ther things. I (hall give you a tafte of forae of them,
as Doftor Featly hath gathered them to my hand in
his Epiflleto the forefaid conference, yet with the
Authors that report them > that you may try whe-
M 4 ther
thcr they bewionged. As that Saint Brigii laid her
wimble., and Saint AUtlme his chcfible upon a Beam
of the Sun which fupported them (vit. SanS. Brigit.
& vit. S. Aldclmi. ) That Saint Nicolm while he lay
in his cradle faded Wednefday and Friday • thefe
dayes he would fuck but once a day ( Fefiivale de
S&ntto Nicol ) That Saint Patrick* caufed a ftoln
Sheep to bleat in the belly of him that had eaten
him {Legend, de St. Patricio) That the Corps of
Saint Laurence at the coming of Saint Sttfbens
body fmiled for joy, and turned himfelf to the o-
ther fide of the Sepulcher to make room for him
(Legend, de S. Stefh.) That Clemens wrote a letter
to Saint fames feven years afcer he was dead ( Clem.
Fp.ad J-ac. in Fp. Pent if.) That Saint ^Denis cdxrj'
cd his head in his hand three miles , and refted at
each place of the ports, that are fet between Paris
and Saint Denti (Brett & piUur. Dionyf) That Saint
Qunftaue held the Devil fait by the nofewith a pair
of Tongues (Leg deDanft.) That the chamber of
our Lady was carrved by Angels through the air
from Pale/fine to Lontte in Italj ( Hijl.de N oft re
"Dame de Lintto.) That our Lady helped Saint The*
mas Secret to mend or itieh his haircloth *( Annot. in
Clcrnanges ex C<efirio. ) That a Parrot crying our,
Saint 7^w/w help me, was delivered from aHawkc
(Legend, de Thorn. Cant.) That Saint Luptu did (hut
up the Devil in a Tankard ail night (Legend, de Lu~
p.) That S&intBommcke made the Devil hold him
the candle fill he burnt his -fingers ( Legend.de Domin.
vid. CMelch. Can. loc.Tbeol.) That Saint Francis
fwallowingaSpiderin a Chalice, it came whole out
of his thigh ( vid. Franfcif) That Fryer Andrew to
corred his apoetite of eating Birds at the Table by
the
the fign of the Crofs , commanded them to fly a-
way after they were roafted ( Sedu\ Franclf.)
I will not trouble you with the recital of more,
nor do I fay that their Councils have made thefe Ar-
ticles of faith , but their Church doth indulge and
make ufe of fueh lies for the beguiling of the vul-
gar.
3. The third inftance that I give is, their abomin-
able forgeries , and depravations of ancient writ-
ings : Feigning Decretal Epiftlfcs of their Popes, and
many other writings under the names of ancient Fai-
thers: and prefuming to expunge, alter, and falfifie
the true writings of the Fathers, and of the better
fort of their own.as is proved alreadyagainft them by
many, and I need not here recite: (See Dodor Feat-
lyes aforefaid Confer. Append.) Which hath done us
fo great a mifchief , by making much if not moft of the
writings of the Ancients uncertain to us , as is fearce
eafily expreflable nor are they ever able to repaire
(as the late King of England told the Marquefs of
Worcefier jn the beginning of their conference. ) See
more in Doftor Willets Tetrafiilon Papifmi.
5. Another of the principal props of Pope-
ry , hath been moft horrid inhumane bloodfhed
and cruelty. How many thoufands of the Wal-
denfesand Albigenfes they cruelly murdered in Sa-
voy and France , fince the year One thoufand one
hundred and fixty. How many in 'Bohemia !
How many in other Countreyes , who can pof-
fibly enumerate. Cefarius faith , The Walden-
fes had infefted a thoufand Cityes, Tarfont
faith , That they were fo numerous that
they had an Army of feventy tkoufand men
to fight for them , and that they were
fo
("70)
fo fpred even in Germany that they could travail from
Colen to Milan in Italy and every night lodge with
Hofts of their own profeffion. Yet did the Papifts
by fire and fword difperfe and deftroy them, from
the year 1206. to 1228. they had fo filled their
prifons with thofe that they had left , that the Arch-
bifhops (lay it, becaufe it was impoffible to defray
the charge of their food , or to build prifons for
them fas they themfcives fpeak) yet after this 1260.
Morrel in his Memorials faith, pi 54. That there was
above eight hundred thoufand perfons that made
profeffion of the faith of the tValdenfes : {And feme
of their ownPopifh writers fay , that it was fo an-
cient that they affirmed themfelves to have thus con-
tinued fucceflively from the Apoftles : And yet the
Papifts would make men believe that Luther was the
firft founder of the Reformation) I defire the Read-
er that can have it to read Mr. S. Clark* general
Martyroiogy of the perfecution of the jvaldenfes
and Albigenfes , and alfo of the Spanifi Inquifition,
the Bohemian , and Frsnch cruelties , a$d the Irifh
of late to fpare me the labor of further recital". The
very perfidious French Maffacrc at once was thought
in a few dayes fpace and a little room to fiaurder a-
bout thirty thoufand perfons, and this in a pretence
of peace and quietnefs. So many bloody bouts hath
that Nation had, that it is not like to be ft ill unaven-
ged. The cruelty of the Inquifition in Spaine and
other parts , will hardly here be believed. The moft
horrid cruelty of the Papifts in Ireland lately were
beyond all thejeft. The number that they murde-
red in time of peace by a fudden infurre&ionis almoft
incredible. In the very Province of Vlftcr alone,
about a hundred and fifty thoufand were computed
to
to be murthered. But God hath gone fer in aveng-
ing their blood already. What (hould we mention
fuch leffer matters as the burning fo many in Qtieen
Marier dayes, the Powder Plot to have blown up
King and Parliament; with many fuch fruites of the
Romaic fury? In a word I conclude, that it is not
kke to be the caufe of Chrift that hath been fo long
upheld by fuch Devililh inhumane bloody means -
nor is it like to be trueDodrine which poffefleth men
with fuch a bloodchirfty fpirit; nor is it a fafe way to
falvation to fwim thither through the blood of
Saints : nor is it any better then a cruel fcorning of
Chrift when they have perfecuted him , to murther
Chriftians by thoufandsfor feeking Reformation, or
not yielding to the Romifh errors , and then to chal-
lenge us to name or (hew our Reformed Church be-
fore Luther , or-to accufe us of Schifm for feparat-
ing from them : Thcfe Wolves will accufe,where they
cannot devour.
Arg 12. If Popery do adde to all thefe abminatU
ons impenitency and uncttrablcnefs , then it u certain-
ly no fafe way to Salvation : But Popery doth adde tg
all thefe abominations , impemtency and uncnrable*
nefs : Therefore it is no fafe way to Salva-
tion.
I do not mean that the perfens are Amply uncur-
rable; but while they are Papifts, or go according
to their fundamental principle, they are utterly un-
curable and impenitent. For their Principle is that
their Pope or Church cannot crre , bftt is infallible :
And fo they are bound to ftand to all their Determi-
nations right or wrong : For if they (liquid repent
of any, and we return from any fmall or great, they
ftiOHldin fo doing proclaim that they were fallible,
and fo let go the principle of their profeffion. So
that there is no hope of repentance and amendment
of any error once determined of, but onelyby re-
canting the point of their Infallibility , to make way
thereto. If therefore repentance and amendment
be of neceflity to Salvation 9 what will become of
thefe men that fuppofe themfelves fo infallible ? and
how can that be a fafe way to falvationthat locks up
the door againft repentance and amendment? Pope-
ry therefore is no fafe way to falvation.
Arg. 13. That profeffion &hkb fix** ft lo men into
certain perjury , andengagetb them to impojfibilities,
and contradictories^ is no fafe way t& fitivatien. 'But
fmh U the profeffion *f Poferj • as I Jbali prove even
out of the Trent Oathw Confeffien, which Irecittdin
the beginning.
1. They vow and fwear that Q All other tilings de-
livered, defined and declared by die {acred Canons,
and Oecumenical Councils , and efpecially the Holy
Synod of Trent , they do without doubting receive
andprofefs]] When as many of thcfe Canons, and
Councils are contrary each to other , one undoing
what another did, as (hall hereafter be fhewn : and
yet they fwear to receive them all. 2. They fwear
to receive them even Q without doubting ] when as
they are thus contradi&ory , and when they confefs
that a true faith even in the written word of God ,
may have doubting mixtwith it. 3. They vow and
fwear that [[They will never 'take and interpret the
Holy Scriptures, but according to the unaniomous
eonfent
Km*
confcnt *f theFathtrs.] When as i. The Fathers do
not unanimonfly confenc among themfelves concern-
ing the fence of the grcatcft part of Scripture^nd fo
they arc fworn to take it in no fence , becaufe the fa-
thers arc not unanimous. 2. He that knows not the
unanimous fence of the Faihers,where they are unani-
mous , is fworn hereby to take and interpret the
Scripture in No fence. 3- If ky C The Church ]
whofc fence they alfo fwear to admit i be meant the
prcfent Somatic Church , then that Church and the
Fathers do differ in the Interpretation of many Scri-
ptures : fo that in one Article they muft needs be for-
fworn. 4. Nay there are divers particulars of the
Popifh faith , yea which in this oath they fwear to f
which are againft ( much more without ) the unani-
moas confent of the Fathers. The Fathers never
confented to this very Article, that we muft take and
interpret the Scripture onely in the unanimous feace
of the Fathers : They never confented that the Bread
and Wine are trudy reallv and fubftantially the
whole Body and Blood of Chrift by Tranfubttantia-
tion ? Nay the conien t of the Fathers is agaiaft thefe:
And yet tbefe wretches fwear noi to take and inter-
pret Scripture but in the unanimous fence of the Fa-
thers, and withal fwear the contrary in particulars;
even that they believe that which the Fathers never
#onfentcd to , but againft. Never did the Fathers
confenc that £ There are feventruely and properly
Sacraments Inftituted by Chrift. ] Never did the Fa-
thers confent (who lived a thoufand or fourteen hun-
dred years before) that the Council of Trent did not
erre , or could not crre : Nor £ That in the Mafs
is offered a true proper propitiatory Sacrifice for
the living and dead 3 Nor that the Euchanft may
be
be taken under one kind , and the Cup withheld :
nor [[That there is a Purgatory, or the fouls there
holpen by the fuffrages of the faithful] nor Qthat the
Saints with Chrift are to be prayed to] Nor chat Im-
ages were to be worlhiped] nor the power of Popilh
indigencies left by Chrift in the Church., and the
ufe of them wbolfornje : Never* did the Fathers eon-
fenc that the Roma-no , Church is the Miftris of all
Churches.-or that the Pope is theVicar of Chrift over
them : nor that ail Chnftians or Bifliopsor Paftors
ihould fwear true obedience to the Pope as Chrifts
Vicar ? Let thefe proud deceivers (hew us if they can
when the Fathers , or any one of the Ancients i did
ever take any fuch oath himfelf , or perfwadc others
to it ? Yea or that rhey have confented to any one
of thefe Articles of the Romijh faith , and Trent
oath? What more evident to any man that hath
any acquaintance with the Fathers, then that thefe
wretches do here moil palpably forfwear them-
felves? Even as if they fhould (wear to believe no-
thing but according to the Ancient Creed,and withat
fwear to believe that Chrift never dyed, rofe, oraf-
cended, or that there is no refurreftion , or ever-
laftinglife. Certainly if the very faith of Papifts
be contradiction, and the profeffion of it plain per-
jury > then Popery is not a fafe way to Salva-
tion.
I would here have added as the fourteenth Argu-
ment : That Popery is a mixture of old condemned
errors, formerly called Herefies; which the ancient
Church hath teftified againft ; and therefore it is no
fafe way to Salvation : And here I Ihould have tryed
their particular errors not yet mentioned , or in-
fixed on, as their Doftrine of Merits and Juftifica-
ticui
tion thereby, Satisfactions, and many Semipelagian
errors, Image- worfhip , with many the like : But
that this is beyond my prefent intended fcope , and
purpofed brevity , and is fo fully performed already
by fo many unanfwefable Treatifes of our Di-
vines.
Let us next here what is faid of moft moment ,
to prove Popery to be a fafe way to Salva-
tion.
Ob j. I . That Religion which hath been delivered do^n
from the Apflles to this day without interruption , u
a fafe way to Salvation (For it it the fame that the A~
fofiles and all the ancient Chriftians were faved in)
ISutjhe Religion of the Church of Rome is that which
hath been delivered down from the Apoftles : There-
fore^ &c.
Anf i . There is a change of the very fubjeft of
thequeftion- It is [JPopery] that we aredifputing
of; and this argument inftead of Popery fpeaks ©f
[[The Religion of the Church of Rome .] The Religi-
on of the Church of Rome hach two .parts ; Firfl:,the
Chriftian Faith : Secondly, their own corruptions de-
praving and contradi&ing this Faith : Thefirft as it
ftandetk alone uneontradi&cd in the Religion which
we profefs : Thcfecond is it that we sail Popery, and
fay, It is no (afe way tofajvation. 2. And of this
I deny the Minor , and fay that Popery is not the an-
cient Religion , the Apoftles and Primitive Church
never knew it : There was no fuch creature as a Pa-
pifi: known in all the world till fix hundred years af-
ter the birth of Chrift : It was about 606. when Pope
Bonifact did firfc claim his univerfal Papacy and
Head-
(176)
Headfhip: and after that it was not till about one
thoufand years chat the ufurpation and Tyranny was
confentcd to any thing generally in the Weft : And
even the multitudes, ftiil di (Tented , and fomeop-
pofuion wa 5 ftill made againft it ; and all the Efterne
Churches and the reft of the Chriftian world did dif-
fent. Of thefe things there is enough faid to filence
all the Papifts on earth in Biftiop Vfber de contin.
fuecejfione & ftatp* tcclef. Occident, and his Anfwer
to the Jefuites Challenge, and by Bifhop feVee/t,&vtd
Doftor Field, and in many of the old Treatifes a-
gainft the Pope publifhed together by Goldaft/u ,
which ftiewus that he fetled not his Kingdom with-
out continnual oppofition and contradi&ion. We
affirm that Popery is a meer novelty , and chal-
lenge all the Papifts in the world to prove the Anti-
quity of it. When they have once arrogated to
themfelves the name of theCatholike Church, and
taught the people to believe as the Church believes ,
that is, to believe that all is true which the Pope and
his Clergy will report of themfelves, it is then an
eafie matter f&r them to prove any thing to be true
which makes for their turn : then they may fay ? The
Fathers are for than ', and that they have their Pa-
pal fovereignty from S z Peter , when there is never a
true word in it. Then they may frame and forge new
Decretals, and cutout of the Ancient Writers that
which is againft them , and bring forth fpurious wri-
tings under their names ; and tell the people that our
Religion begun with Luther : for its eafie to prove
any thing, where themfelves are the Judges, and no
witnetfes but their own muft be heard: But if they
dare leave that hold, and come into the light, its eafie
to evince the novelty of Popery (though not of eve-
ry particular error they hold,) Obj.
(v?)
Obj. 2. ////?£ Church of Rome £* *? ***** Church $
then Popery is a fafe Way to jalvation : But the
Church of Rome is a true Church : Therefore, &c.
The Antecedent is granted by meft Protectants : The
conjequence & good ; for it is the true Religion that ma-
keth a true Church and Popery is their Religion* If
their Religion be not true^ their Church is not true t If
their Religion be true, then their Church is tme ; ana
if Church and ReJigiw be true, then thej are in a fafe
Xvaj to falvation.
Anfw.i .The worc'QChurch] doth ufually fignifis
amongChriftians^aChriftianiociety, or a company
of Christians aflbciated for Gods worfhip and mutual
edification:fometime any companyof Chriftians whe-
ther fo affociated or not : fometime thofe are called
QChriftians] as diftinft from Infidels, who profefs
nioft of the fubftance of Chriftianity , but deny fome
part , or who profefs the whole fubftance or the fun-
damentals, though they cootradift it again by plain
confequence in other luperadded poftts : Though
thefc as compared with the Orthodox are wont to
be called Hereticks. We deny not but that the great-
eft Papifts arc fuch Chriftians, and that as the word «
[[Church ] is applicable to combinations or compa*
nies confifting of fuch materials ; fo far the Roma-
nifts are a true Church ; fuppofing that we oneljk
ipeak of Mctaphyfieal Truth. But as the word
QChriftian[]is takenfor one that fo holdeth the funda-
mentals of Chriftian Faith, as not to fubvert them by
plain confequence after he hath profeffed them, foic
is yet under difpute whether the Romanifts be a true
Church , and therefore not to betaken as granted.
N How-
vever thofe Protcftant Divines that grant them
to be a true Church, do fay that it is but by a Meta-
physeal verity, convertible with the eflence ; but
that Morally it is a falfe Church and not a true ; as a
thief is a True man, that is, truely a man t but he is
not a true man, that is, not an honeft faithfull
man,
2. The thing called [The Church of Romf^ con-
lifteth not of Homogeneal parts : or, at leatt that
word fignifieih feveral forts of perfons. There arc
fomethat with the Pope and his Cardinals entertain
J th'e full body. of Popery, andenflave the reft : There
'are multitudes of the people, that filently live 'un-
der them, and let them alone, and are defiled by them
in many things , but receive not the great and moft
dangerous part of their corruption. Thefe are not
equally to be called the Church, nor are they equally
in danger of damnation.
3. I deny the confequence of the Major Propor-
tion ; For if the Church of Rome be a true Church it
is becaufe they are true Chriftians, and not becaufe
they are Papiffc : fo that to argue £ The Church of
Rome is a true Church , therefore Popery is a fafe
way to Salvation] ^ as unfound as to argue \jGebezi
the Leper is a living man : Therefore the Leprofie is
a thing fafe of profitable to mans life] Popery is the
difeafeof their Church, and Chriftianity is it that
makes them a Church : You may well therefore con-
clude that Chriftianity is a fafe way to heaven; bat
not that Popery is fo.
To the confirmation I anfwer, That the Religion
of Papifts hath two parts : The Chriftian Religion,
as they are Chriftians , and that maketh them a
true Church if they be one. And the Popilh cor-
ruptions,
(#9)
ruption?, which denominate them Papifts, and chat
makes them not a true Church , nor is a fafe way to
falvation.
Obj. 3. If Papifts may be faved^ then Poperj is d
fafe way te falvation. 'But Papiftj may be fated :
Therefore^.
Anf To the Antecedent or Minor I anfwer , that
Papifts be not all of a fort : fome may be faved, and
fome cannot, if they fo live and dye. If you aske
who may and who may not t I anfwcr.that all thofe
of them that hold the fubftance of the Chriftian faith,
and that pra&ically, notwithftauding their errors }
or that hold no errors but what cenfift with the
Praftical holding of the Chriman faith, thefefhall be
fayed : But all thofe that finally hold any error which
for matter or manner is inconfiftent with the Pra*
fticat holding of the Chriftian faith, (hall be con-
demned.
2. To the confequence of the Major I anfwer, by
denying it ; and that on the aforefaid account. If a
Papift be faved,it is not by ^Popery ,but fr*m Popery. Ic
is therefore no better reafoning than to fay Qlf a Le-
per may live,then the Leprofie is wholforae,or a fafe
to prefcrvc life] I have already fpeke more to this.
If fuch do live , it is with more trouble, and left
comfort , and its fewer that lire loag with it, then of
other founder men : Menlhould not caft themfelves
into a courfe of great doubt and difficulty as to their
falvation, and whea they have done encourage them*
felves in it , becaufc other men of moderate and
charitable mindes are afraid to conclude that they
ftiall certainly be damned? Is it not a great probabili«
'N 2 ty
C*0
ty or danger of damnation very terrible, though you
were not certain to be damned.
Obj. 4. There u but one true Church , and con*
fequentlj bnt one fafe Vvaj to Heaven : That one
Church is the Romane Church : And therefore
they and onely they, are in the fafe way to Hea-
ven.
Anfw. If you fpeak of the Universal Church ,
which is Chrifts body , there is but one and that
is all true Chriilians. But if you fpeak of parti-
cular aflfociations of Chri-ftians called particular
Churches , there are many thoufands : And fo
we fay that the Church of Rome is (at beft) but
one particular Church , or one combination of
feme particular Churches under the Bifhop of that
City : But that Rome , or the Romane party * are
/ the" whole of the Catholike Church of Chrift ,•
we do with abhorrency deny.
2. If the Church of Rome be any part of that
Univcrfal Church , and fo in a ftace of Salvation,
or way to it, it is not as Papitis, but as Chri-
ftians, as was faid before. And therefore though
there be but one fafe way to Heaven , yet that
one being hot Popery , but Chriftianity '" why
may not other Chriftians be in a fafe way to Hea-
. ven , as well as the Papifts ? efpecially who are
free from thofe dangerous difeafes vJherewith the
Papiits Chriftianity is corrupted.
OK.
(i3.)
Obj. 5. That Church which hath V nit j y Vniver-
fnlity y Antiquity^ and nnintteru^ted fucceffion of Pa-
fiers and dpoftles y is the onelj true Chnrch , and con-
sequently onelj in thefafe way to Salvation, T>nt fuch
u the Church of Rome : therefore.
Anfw. 1 . This concludeth not the point in Quefti-
on QThat Popery is a fafe way to Salvation.]]
2. We deny the Major, and blame them, that they
ftiil thruft it on us without proof. To theparticu-,
lars , i, If Mahometans have unity, or If Satan be
not divided againft Satan,, it doth not follow that
they have the true Church ; men may agree in evil.
2. where was your univerfality alfo , when there
were fcarce feven Biftiops left that were free from the
plague of Arrianifme ? Univerfality abfolute(lb thaG
all errors or other parties (hould be excluded) the
Church hath never had the happinefs to enjoy fir.ce
thcbeginingofitsflouriftiingin the Apoftles dayes.
Univerfality comparatively, that is, the greater part
the Arrians had , at Ietft of the Bifheps. The do-
ftrine of the Millenaries, with many fuchlike may
plead more antiquity than Popery can : And as for
fucceflion, there is no doubt but a Biftiop or Church
in the line of fucceflion may turn Heretical ,and have
fucceffors in their Herefie. Have none of the Greek
Churche$,nor Alexandria, A ntiech&c.h&d a (uccefli*
on till it fell into the hands of aHeretiek?and it would
have beeen no good plea for the firft Heretical Bi-
fhop or Church to plead fuch fucceflion. If there
be not a fucceflion in Apoftolical doftryie , the fuc-
ceflion of perfons will be no proof of the truth ■ or
foundnefs of the Church,
N 3. 3. Ar.d
(iSi)
3. And for the Minor of your Argument, Ian-
fwcr. I. The Ethiofian, Alexandrian and other
Churches can as truely boafl: of thefe qualifications
as Rome. 2. The Papifts lay a higher claim to them
then they can make good. Asr 1. I have (hewed al-
ready how far they arc from unity , who are not
only of fo many Religions or wayes of Difcipline;
and of fo great diftance in many doftrinals, as the
controverfies among themfelves do manifeft, butal-
fo are fo difagreed about the very center of their uni-
• on, their infallible foveraign Power, whether it be
in the Pope 3 or a GenA'al Council, or both ? Be-
sides their unity is but of their own party, theRo-
manifts : And (ball other parties are at fome unity
among themfelves : er many at Icaft. \ij$h* of
Confiantinofle had prevented the Pope , and got the
Title of univerfal Bifhop, or Pope, as he did (by
compofition^} of univerfal Patriarch ; and had pre-
tended chat this would have united the Churches , I
think it would not have juftified his caufe.
2. How can the Papifts for ihame pretend to uni-
verfality either as to the prefent or former ages ? Is
it nothing that all the Ethiopian, Greeks and Reform-
ed Churches are not of their party , befides many a
thoufandmore? Or will they arrogantly condemnc
ill the reft of the Chriftian world as heretical , and
then fay that they are the whole Church ? Did they
not learn this of the Donatifts ? But what is become
of their modefty who pretend to an univerfality,
for the tknepaft , when all the Chriftian world was
againft their prefent belief, and chere was not fuch
a thing as a Famft known (and revealed to usj in
the world of fix hundred years after the birth of
Chrift.
3. And
('83)
J. And for their fucceffion,we undertake to prove
it interrupted long ago, and that there were no true
Bitt\op$atRcwc of a long time : Though men have
fat there that were chofen by Cardinals, and call
themfclves Bifhops or Popes , yes if according to
the Scriptare and ancient Councils, they were mat-
ter utterly uncapable of that form , then its plain
that they were but Statues , and had but the nsme
without the thing, i. e. the office or authority, and
therefore arc unworthy alfo of the name it felf. Let
nae name two or three of their own Writers that
bear witnefs of this. And firft their great parafite
Cardinal Baronim faith (ad an* 912, §8.) \_what
then was the face of the holy Romane Church ? how
exceeding filthy, When the moft potent and yet mefi for-
did whores did Rule at Rome ? by whofe pleafure Sees
were changed , Bifhops were given % and Which is a
thing horrid to be heard , and not to be fpoken , their
fWeet hearts (or mates) were thrufi *»rc Peters chair v
being falfe Popes , who are net to be Written in the Ca-
talogue of the Romane Popes , but cnely for the ward-
ing out of fuch times. ] And after he welladdesto
(hew that the interruption was not like to be onely
in the fucceffion of true Bilhops £ And what kind of
Cardinal Priefts and Deaeons think you We mufi im-
agine that thefe monfters did choofe ? when nothing u
fo rooted in nature as for every one to beget his dike]
See tqore in Taron. ibid. PUtina fpeaking of the evil
of thofe times (de "BenediB. 4.) faith that [fBy am-
bition and bribery the holy chair of Peter was rather
feUed on y then f*f[efjedr\
Geneirard(in Chronolog. I. ^.fecul.io* ) fpeaking
of the great unhappinefi of that age, faith, that [_In
this one Mng it Was unhappy that for nrer one hundred
N 4 and
(.8 4 )
And fifty years about fifty Topes hid wholly fall away
from the vertue of their anceftors , being Apotattici,
eslpofiatkive pot ins qnam Apefiolici , Biforderly and
Apcftatical, rather then ApoftolicaL~\
WJiat (hall we think of all thole that murdered
thtir pf edeceflbrs to obtain the place, were they cap-
able of being true Biftiops ? What fhall we fay of
Pope cfo'/w/fcr the fecond who was a conjurer, and
sgrced with the Devil to help him to be Pope, and
by the deceit of the Devil was again deprived of it by
fuddain death ? Doth the Devil make true Biftiops
of conjurers? I know the deceiving Papifts Would
make the fimple people believe that all thefe things
that we fay of their Popes art lies of our own forg*
ing : but men that have eyes in their heads may fee
who are the lyars Their own Writers do common^
Jy affirm the fame that we affirm. A Cardinal of
their own (Benno) in vita Bildebrandi , affirmeth
this of Pope Sihejler : and he lived in the times next
him, and therefore might know. Platina another
of their own affirms (in vita Silvefi.) that [_ Gef-
bertus impelled by ambition , anddevillijh defire of rule y
didfirfi by bribery (or Simony) get the Archbijhoprike
ofRhemes, then of Ravenna, andatlafioj Rome,
the 'Devil giving him more of hi* help, but on this con*
dition, that after his death he Jbouldbe wholly hu^ by
^ch&fe deceits he had obtained fuch dignity. ~\ The like
hath LyrainGlcfs. ad cap. 14. Maccab. I. z. find a
timkitude of their Hyftorians unanimoufly confirm
it. Yea zALmm Sylvim who was a Pope himfelf
(degefiis Concil. BafiL L I.) faith £ Wt are not igno-
rant that (Pope) Marcellinus did at Cefars command
t'ffer incenfe to Idols ^and that another y , which is a great"
er and more horrible thing , did come to be Pope $f
Rome
Rome bj the fraud of the ^Devil-J^na word if Mur-
derers, Adulterers , Conjurers that <*m e j n ^ ^
Devil , and Hereticks t inay be true BiftiO^pf Rome
and yet a man that believeth not the Popes ^j ver I
verfal Vicarfhip can be no true Catholikc Chrifticu
then it feems, it is a greater fin not to Believe in the
Pope then not to Believe in Chrift , or then it is to
bargain with the Devil , or be a Murderer or Adul-
terer? Certainly thefc men were as uncapable of
being true Bifhops when thefe things were once pub-
likely known of them (at leaft) as a Mahometane
would be : And therefore there hath been many an
interruption in their fucceffion. And many a fchifm
there hath been wherein two or three Popes have
raigncd at once, and he that- had the greateft ftrength
bath carryed it, when his Right was not the great -
eft,
[Query;
cm)
E R Y.
OS
Whether the Infallible fudge*
mentof the Romane Vofe^or
his Qlergy mujl be the Qround
of our c £elief of the Qhriftian
DoBrine, or of our %eceh^
ing the Holy Scriptures as the
Word of God? N. *
!ftggAving already enquired whether the
TR Romamfis or the Reformed Churches
' are in the fafe way to Salvation ; we
fhall now more particularly enquire
whether their faith or ours be built on
the furer grounds. Our Belief is thus
refolved : we believe the Chriftian Dodrine to be
True , becaufe the True God is the Author of it.
We difcern that God is the Author of it , both by
his Intrinficke and Extrinficke Seals or atteftations of
it : in that it beareth his image and fuperfcription,
and is confirmed by his undoubted uncontrolcd Mi-
racles,
(.8 7 )
racks , and other effe&s which lead us to the eaufe.
The revealing containing figns or chara&ers are the
the holy Scriptures. That thefe Books were written
by the Prophets, Apoftlesand Evangelifts, and were
confirmed by Miracles , and are uncorrupted in the
main , we arc infallibly affured of, by the evident
certainty of the hiftorical atteftation and Tradition :
For we depend not barely on the credit of adeceiv-
able or deceitful man ( fuch as is the Pope of Rome )
or of any fallible fociety of men ; but on fuch Hifto-
ry as we can prove by plain reafon to be infallible ,
containing in it, befides theTeftimony of the Pope
and all his party, the fame Teftimony alfo of all the
reft of the Chriftians in the world , yea and of the
very Hereticks who were enemies to much of the
truth ; and enough alfo even from the mouths of
Infidels to confirm us : fo that by this infallible hi-
ftory , and univerfal Tradition , we have a fuller
difcevery that thefe Books are the fame that were
written by the Apoftles,^. then we have that the
Statutes of Parliaments in the Reign of King
James or Queen Elizabeth are the fame that they
pretend to be: And to a man that heareth not God
himfelf or the Lord Jefus or the Apoftlcs , and hath
not their immediate infpirations , we know not how
the Laws of heaven (hould be more fitly delivered in
an ordinary rational way , nor what fwrer other
means fuch as we can expeft , who live at fuch a di-
ftanccfrom the firft receivers of it : unlefs we would
have God to fpeak to every man as he did to Mofes
or have Ghrift or Apoftles ftill among us , or un-
lefs God muft make us all Prophets by his extraordi-
nary infpirations. And laftly , the true meaning of
this word we underftand as we do the meaning of
other
(M)
other Laws or writings having moreover the
aiBftance of the fpirit , which is neccffary bccaufe
of the fublimity and fpirituality of the matter ,
and the neteffity of the great effeds upon our
hearts : Our Teachers by Tranflation and fur-
ther inftruftions are our helpers (as they muft
be in other things that we would learn ) and by
the help of them without and of the feint with-
in , we are able to underfland the meaning of
the words (efpecuHy comparing text .with text)
and fo receive the far&ifyng iraprefs upon
our hearts. And thus is the Faith of the Re-
formed Catholike Refolved. He recciveth tne
Bible frem the hands or mouth of his Teach-
ers (and perhaps firit believech t&em fide hnma-
m ; that it is Gods Word : ) He knoweth that
this Book was written in Htbrew and -Greeks by
the PropTiets and Apoftles, by Infallible Hyfto»
ry or Univerfal Tradition. He knoweth that
they, did it by Infpiration of the Holy Ghoft ,
by the Image of God which he findeth on
it , and by the uncontroled Miracles by which
they fealed it. He believeth it to be True , bc-
eaufe it thus proceeded from the Holy Ghoft ,
and fo is the Word of God who is moft
True.
Of the Refolution of our Faith according to
the Proteftant Doftrine. See L. da Plejjis of the
Church, cap. 4. Tranjlat. pag* 121, 122, 123. and
Conradm 'Btrgius Prax. CathoL Can. p. 208. 209,
zio. Difp. 2. § 125, 126. To this fame fence.
Vid. & SibranL Lttbbert. Princip* Chrift* Dogm. li.
I. fag. 20&C.
What
C «9 J
What the Refolution of the Romane faith is, the
Qgeftion which we are now to difcufs (Jo{h intimate
in part,for it cannot be laid down in one propofuion,
becaufe they are of fo many minds themfelves Indeed
we may fee in this their foundation that Popery is a
very maze and dungeon; for the builders of this
2fa£f/areallin confufion at the laying of their firft
ft one. Yet this much they feem to be moftly agreed
in : * That the Scripture is ? B ^ f ^ Vefbo ^ ,, f
the word of God, and fjp . 2 . \>&nar ihlL L 4>
part of the Rule of faith cap. 3. 'Sellar.ibj. $x.iq.
and duty, b but not the ^retfer.de ^gnefc script. cap.
whole Rule,nor the whole £ ** f * 08 - Vd % $ - T ° m - h
Word of God h* that ?* &■£?&?£
unwritten Traditions .are judgement of the prefent
the Other part , c and the Church is Gods word. vid.
judgement of the prefent ^ elch ; c f*™- ». * • <• J.f. j.
Church is Gods Word af- T ? ur ^ in r "'« <*
•ter a fort (as they fpeak)
That the Scripture hath its Authority in it felf from
God the prime trxtifafrvxquoad nos,zs to us,it hath its
Authority from the Church-.That it is the aft of Tra-
dition or the unwritxen part of Gods word to tell us
that the Scriptures are the word of God,or a Divine
Revelation- d And that it is the
Office of the Church- to judge d «*awAra» »w-
both of this Tradition and the % *;??****;£
„ • tr j j fi $Mnic$.prmtp. deft.
Scripture; as alio to decide all & g € t,i,& it\ 9 . £ .
S-refponf *d*rg.$.
E* in mtrov. rcl. Contr. 44. $• **V'. a. & ^enfinfjutbfr.Ecclef-
I.3.C. i6.§.4. & TurnebuMTetragOKifm.c. 6. §.2.g &<?%.§.$.
BelUrin. de VerUVei /• 4- *. 4> Grttfcr %>tfeuf. iftim capitis al.
M75, i'>76,& i Vcfe*f.c. 10.de FertoGel.1411. fed econtrd
mcliua fcribentcm leg. Feter. de Attmo in Cent, 1 . j«, 1 ,*r*» 3 . liter a
HE.iy Ljrtvttm troteg. in Btblifr
con*
controversies m Religion, and to judge which is
the true fence of Scripture : and that this Church
muft be one only,viftble,infatlible,authorized thus to
judge by Chriftjand this is oncly the KomafjtChurch.
Thus far the raoft of them feem to be agreed. But
when thefe my fteries of iniquity come to be opened,
they fail all to pieces. For i. Sometimes they fay
that the judgement of the Church is Gods ward after
a fort : fomctirae that it is fpme middle thing be-
tween a Tefttmony Divine and
<riiT*mb»S.re* Humane. «2. And what the for-
2. ie fide (cff. z, § i not all of a mind : whether it be
5. (<? 'Difput, 2, (cH. only the Prime Truth , or whe-
4 § s.&vifpt*. 3- ther the Revelation of the Ma-
/c»ai.§4.»cKir». terial ob - ft be t f
//. z, dcVerboVei c. c • r> t r r
io^^iS.O-15. the f0rmal : < BUE I COnfcfs
EtUb.de ubcro At- this controvetfie is more ver-
bitr. c g. § At Ca bal then real. ) 3. f And what)
tholici. Gretfer.r i n place here to affign to theTefti-
8&L. > &j& monyof t h c Ctarch, .hey *
infcnt.i.difi. !*.§ 4 . noc a S recd neither, g 4. Efpecial-
Mdicr.in 11* Tbom.
q. l.a 1. fee. $. £ Ltgc Riveti nofiri Jft&og.fic.feript. cap.
20. futrc^Vifp. defidc I.fc8. 7. § * 1. 5 pid.vdent. Tom.
3. Dtfp. 1. qu. x. pttnft. 7. $ 12. < B.Uarm. 1. 2. dc Sacrum, in
Gencre cap. if. fuare\ Vifput. f. dc fide foft. f. § ?. fed
contra Helm Wa\da\f%$li % %. Doftrin.fid. am. a 9. opernm.Tom.
j.&c. 27. fa Alpbonf a Caft, Mdu. btref. ft x. c. z. ZMdcb.
Can lib. c. z.&U.z.c.i. Petr>7rigof. tnfummmBonavcn.qu.i.
at. 1. (mrei (contra feipfum) defideVifp. 5. §. $. BeUarm. (cm*
tra feipfum) general in controv* fine. vid. <s? Vurand. in z.fent.
dift. 24. ?«. *» 67* G erf on. deviti fpirii. an. left. 2. CoroH. 7. &*
e contr jfjann* Vriedon. lu 1. deEccl Script, tut d&gmat. cap.i. &
Walden\, li. 2. doftr-fid. antiq. cap, 1 9, # 20, tfielcb, C&mrn toe.
ThtoUL z.c. 8.p, z6 ; 27. fcc.
^
ly uiey arc uiviueg in cne main^x.. wuai tins v^nurcii
is which is the infallible Judge, and into whofe judge-
ment their faith is refolvcd,whcthcr it be the prefent
Church or the former Church ? Whether it be the
Pope only (at leaft in cafe of difference between him
and his Council) or whether it be a General Coun-
cil though the Pope agree not (as the French and
Venetians fay ? ) h Yea whether
it be the Clergy only,or the Laity I m - M€l - *"*»-
alfothat arc this Church? Nay [tifrb^u^
lome of them plead Umvenal j cm%
Tradition(as HsUtn,Tphite,Vane,
and divers other Englifhmen of late) as if that were
the fame with the Rcntane Tradition , or as if it were
the point in controverfie between us and them. And
ordinarily they ufe to tell us of QA11 the Church]
and £ All the Chriftian world ] and to mouth it in
fuch fwclling words, that the fimplc hearer would lit-
tle think that by£ All the Churchjthey meant but one
man , or at the utmoft, him and his fadious Clergy ?
Soalfo they aredifagreed among themfelves whe-
ther i the Btfhopsin a General
Council are Judges with the Pope 'Jf e f- c '* us £ f J j-
or oncly the Popes Counfellors ? c ™^ \t^ % ° *
Yea or what a General Council
is ? Though they all agree that it is not ncceffary that
it be out of all the Chriftian world , much lefs the
Bifhops of all Churches, but onely fomeof thofe
that adhere to the Pope of Rome 3 yet they agree not
whether it mtift be freely ele&ed by all the Bifhops
of thcRomifh faftion, or onely fo many and of
fuch Countries? as the Pope lhall choofe ? and whe-
ther the major part of the Council muft ^concur with
the Pope, or the Pope and the Minor part may not
fcrre
k Mel, Cams I
' % .£.5./,?/. 1 64,
1 bupletjdeft*
cmr. 4. qu. 1.
in'expl, art*'ze-
tab. a. I A .Vo-
lenti a Tom. £.
Dtfput.i.punH.
lerveturn*. 5. so a notney are ex-
ceedingly difagreed about the nature
and extent or pretended infallibili-
ty of the Church of the Pope in judg-
ing. l Some fay that the Church jadg-
eih de'rnediis dt four five , fed de cone Ih»
fione per doElrinam prophelicam & Di-
vinam : And fo thefe men may affirm
(agreeably to this principle) that the Popes Definiti-
ons are part of the holy Canonical Scripture , as
tMelchior Canm affirrnethhe heard a moft excellent
Divine confeis, and citech Gratian and InnccentdMo
as of che fame mind. m And thus
all the moft wicked Popes are
made Prophets, and fpeak by in-
fpirationoftheHoiy Ghoft. But
others of them n do deny this:
Though yet they know not how
it is that the Pope is infallible ,
without declaring themfelves
Enthufiafts. Alfo (though faith
Bellarm. I. 4. de Pontif.cz. all
yield that the Pope may per-
fonallyerre through Ignorance , yet) they are dif-
agreed among themfelves whether he maybe a He-
reticke. Some ° fay he may not,
and others that its mod pious
and probable to think he may
not : Others rejeft that as falfe
p and fay he may ; And one
would think it fliould have been
out of queftion by long experience before this time?
And Bcilzrrmne confeffeth that three General Coun-
cils did believe chat the Pope might be a Hereticke
Cub*
164, 165. n Osttl.
Qdnmulifup.&l. i.
c.j.f 27. Bellarm. ie
Coxcil I. i.e. * ?, fuirc^
piffkt 8. def defect.
5. § 4- «Al$hcnf. a
Caflroah bmf Ij.c.
8 iVrtivfii doctr.fid.
L *;**».-££ 2$. fie~
cinui Tra'l. ae fide c.
Tiglimli. 4. Hut*
Ecclef.c S.'Beliarm.
k. 4. de Petit, c. 6.
P 6tdplet.coni7. 3. qu.
+.cen:L z.Canuhli.6.
c. 8.
a
(ufo/up. c. I i.) fome fay q chat * Stylet. Contr, ?.j*.
when the Pope is confuted and * Cmt *-***»«*
it- • J in Luc. 22. ? i. H*r*,
givech his judgement in matters zn(>lif J b Uc! ^
of faith, hecannoterr (though nolLc 7. {<&.$.
in matters of fact he may)
and that he is Infallible in hisXrmrts^and Coun-
cils , though not as a private Do&or. Others
r fay that he cannot err when he
intendeth to binde the whole i JJJf 4 *' *' , 4 ^
Church to receive his fentence,or r *™£ t ^J e xifp^.
when he teacheth the whole f e ft, 8. § 4. vdtnt.
Church. f Others fay that the Tom- i.mfp. \.qu*
Pope may err even defining in *-P ?• § 40.
Council i but not in errors ma- J E2R * ^
- r n >, ~, , , , . (umm.de Eeclq.c.iz,
nifeft to the Church but onely in &U.+ pm. i.e. 16.
new or not manifeft points. c O- raltnt.ubi(up t ccLz}i
thers come yet neerer the mat- r VH viipbon. a a-
ter, and tell us merrily , that the fl r$ u - l *to.\>*tt\ %
Pope cannot fo err in judgement. c ' 4 * -
about matter of Faith , becaufe when he firft erreth
thusjieceafeth to be Pope : but this is a hard con-
clufion in the eyes of their brethren.
The like difagreements there are among them a-
bout the infallibility of a General Council : fome
will make it the proper feat of Infallibility , and fay
that the Pope cannot err if he be guided by the
Council ; elfc he
may • Others u fav u ^ c ^ irm - dcCeucil. II z. cap. z. Vulem,
that ' a General! Tm ' *' w ^ 1, * M t-P***** § «-f «£
Council may err, § 10. BtUtm. deConciLlL z. c&p. it.
if it be not confir-
med by the Pope , yea though the Popes Legates
did confetic : or if they do not fallow the Popes in-
ftruftions; But that they cannot erre if they follow
O them,
them, or be confirmed by him, So BelUrmine^ Ca~
j*«*andche late champions. And if the Pope and
Council differ (as they have (hrewdly done , when
Councils have depofed Popes for herefie and wicked-
nefs ) fome x fay, that we may
* Turmrm. (umm. m0 re fafely follow the Council
l !i? ' 'c ft *i* d L* d ; S then the Pope. But others y fay
defenf. fid. Trtdent. , f r t . . *
U J X f J 26. the clean contrary, and place the
y Vtd. Bclltm. it Infallibility in the Pope onely,^
Fontif* k. 4' csp. $. and make it his work to reclaim
staple*. C*n 6 qn. the Council.
2. art. 5. Valentin*
Tm.i.Diff. x.jk. i.punft. 7. §-4f. So Canusini ethers.
Though they are thus all in pieces among them-
felves everi about thefe their fundamentals , yet is ic
the cuftome of their deceitful Writers , to make the
fimple people believe that they are all agreed, and to
tell them that they have theQConfent of theliniverfal
Church , and of all the Chriftian world , and they
have Univerfal Tradition] &c. that by the noife of
thefe big words , they may do that which they can-
not do by argument. Thus Doftor Fane their late
profeHte, and divers others do in their writings o-
veriookingall their own difagreements, and palling
on as confidently in their boafts of the Q Univerfal
Confentjas if they were either fuch Novices as
underftand not their own Religion, or fuch hardened
feducers, as are not willing that others fhould un-
derftand it.
Here are in this our Queftion contained three of
the greatcft centrovcrfies between us and the Papifts.
1. Whether it belong to the Pope or RouMneChmxh,
to be the Judge of Faith and Scriptures to all the
world ? 2 Whether the Pope or his Clergy be ir«
fallible in judging of matters of Faith? 3. Whe-
ther our Faith muft be refolved into this infallible
judgement of theirs ? Our intent in this prefent Dis-
pute is to deal moft wi:h the fecond , yet fo as it is
connexed with the other two ; and therefore (hall
take them in on the by , but fay lefs to them diftinft-
ly ; and the rather becaufe there is fo much fatd al-
ready by our Divines, as all the Papiffo on earth
will never be able folidly to anfwer : To let pafs all
thofe beyond Sea that have effe&ually confounded
them, we have 7>rittans enough to hold them per-
petual work : as fcm/l, Bfignotts^ tvhitaker, White,
Field^ V (her ^Camera, Bar wins ^avenant ^hilling-
worth ( to whom they have lately loft their caufe ,
by (hewing in a vain and frivolous Reply , how little
they have to fay againft himj with many more, who
will either remain unanfwered, or the anfwerswill
be worfe to the adverfaries caufe , then filence ic
felf ; which we have fufficient ground already to
foretell.
As to the firft of thefe controverfies ( to difpatch
it in (hovt) as we diftingaifti between Judicium De-
fer etionis, Dinftionis^ & Deciftonis , a Judgement of
Difcretion , of Diredion, and of Decifion, fo we
know that it is onely the later that properly denomi-
nateth a Judge in the publike and ordinary fence*
Take our do&rine in thefe few Proportions.
1. We fay that every Chriftian hath a judgement
of Difcretion, to know that the Chriftian Faith is
true, and Scripture is the word of God : Or elfe he
were no Chriftian, or faith were not an ad of judge-
ment, or Reafon, but a bruitifh thing; This there-
O % for*
(l$6)
fore weconfefs the Pope either hath or ought to
have.
2. Every Paftor of the Church hatha judgement
of direftion ; that is, it beloageth to him by office to
be a Director of the people , and to teach thofe the
Chriftian Faith, that yet receive it not , and to con-
firm thofe in it that have received it : And they
ought to have abilities for the work of this office. If
therefore the Pope were a true Paftof , Bilhop , or
Preacher, this power we fliould confefs to be in him,
as in others,
3. It belonged! to thefe Teachers alfo , to be fpe-
cially careful to preferve the facred Scriptures from
corruption , and to deliver them down to pofterity
in the purity as they receive them, and to translate
them into known tongues, that the people may un-
derftand them. Though others alfo have a part in
this work, yet the Pallors of the Church have by Of-
fice the chief eft part.
4. It belongeth to them alfo to be witneffes and
informers of the people , how themfelves did receive
the Faith and Scripture from their Anccftors , and
to fhew them how it came down to our hands
by certaine Infallible Tradition from Age to
Age.
5 . The Church guides they are both Prefer vers of
theSeripture,Witneffesof the Tradition,and Teach-
ers of the truth,and have fuch a power of judging as
beloageth to all thefe three.
6. In thefe a As of their office they ought to be
Believed, and that on a threefold account. 1. Be-
caufe of the evidence which they (hew to prove the
truth of their Affertions : Though ftriftly this is ra-
ther to be called tz timings and fo Knowing, then Be-
lieving
Csr)
■Hiving : and is common to Teachers with any others
that fhewthe lime proofs; Yet it being fuppofed
' that ordinarily they have much more Knowledge in
the things which they teach then other men have,
therefore we may well fay that it more belongeth
to them to convince t and more efficacy is in their
Teaching be( aufe of their proofs, and better enter-
tainment is due to their Teaching. 2. Such a Belief
alfo is due to them as all men fhould have in their
own profeflion , wherein they have long ftudyed
and laid out their time and labor i and wherein they
are commonly known to excell other men. Every
man that is left ftudyed in Law , Phyficke, or
any other Science or Art is bound in reafon to
give fome credit to Lawyers, Phyficians and o-
thers that Study and Pradice thole Arts. This
is but a humane Faith. 3. Befides this credit
before mentioned which Infidells themfelves may
give to the Minifters of the Gofpel (according to
their capacities ) there is a further credit due to
them from / profefled believers , and that is , as
they are officers authorized by Chrift , and have
a promife of his afliftance to the cad of the
world : which though it make them not infal>
lible in all matters of Faith , yet doth it aflure
them of a more than common help of Chrift if
they are his fervants indeed.
7. There is more of this kind of Belief due to
many Paftors (ceteris faribm ) than to oae, and
to the whole Church than to any part,
O 3 8. The
(i 9 8)
8. The credit of the Church or any Paftors in
witneffiag to the faith, dependeth on their compe-
tency for fuch a Teftimony ; which confifteth in
their fufficency or Ability , and their fidelity, which
they are rationally to manifeft that it may gaine cre-
dit with others.
9. la things which God hath left undetermined
in Scriptures and committed to the Governors of the
Church to determine of , they have a Decifive
Power. 1. For the Time or Place, or the like cir-
cumflancesof Gods worfhip they are neceflary in
General (viz,, there muft be fome Time,Place, &c.)
but not in fpecie ( fuch a Time, fuch a Place is not
neceflary, unlefs it be fome that God hath already
made choice of ) Here the Church guides muft Au-
thoritatively Determine, whereupon the people are
obliged to obey 5 unlefs in fome extraordinary cafes,
where the Determination is fo perverfe and contrary
to the Genera{ Rules which Scripture hath given for
it, thatit would overthrow the fubftance of the du-
ty it felf. 2. And in cafe of Church cenfures,when any
man is accufed to deferve Excommunication , the
phurch Governors have a Judicial Decifive Power,as
to thofe ends,thcugh not to make a man guilty that is
Innocent , yet to oblige the people to avoid Com-
rnunioh with the perfon whom they Excommuni-
cate 5 except in fuch palpable mal-adminiftration
and evident contradidion of the word of God,
which may nuttifie their fentence (for even here their
Power is not unlimited.)
10. No man or company of men (muehiefs the
Pope) hath a proper Decifive Judicial Power in mat-
ter of Chriftian faith , ©r whether the Scripture, or
any part of it$ be.thewordof God or not?
For
For the opening of this , underftand what we
mean by a Decifive Judicial Power : to wit, fuch as a
Judge hath in a controverted caufe, where the Plain-
tiff and Defendant rauft ttand to his Judgement , be
it right or wrong : fo that though the fentence be not
juft, yet muft it be Decifive and obligatory : fo that
he hath Power to Judge in utramque partem^on either
fide , and the judgement muft be valid. Such a
Decifive power no creature hath in thefe cafes, that
we have now in hand.
Where let it be ftill remembred, that it is not the
name, but the Thing that we contend about. If they
will call that a Decifive Judicial Power , which is fo
limited to one part, or fide, that it {hall not be va-
lid or obligatory to the ftibjeft if it erre , or go pn
the other fide, 'concerning which all men have a
judgement of Difceming granted them by God (fo
far as they are able to Difcerne, they have leave and
authority) then we eafily grant, that every Paftor
of the Church is thus far the Judge of Faith and Scri-
pture ; That is, if any man doubt whether the Scri-
pture be the Word of God , and ask a Preacher or
Biftiop, he hath Power to fay, Yea: but not to
fay No : But this is no Judicial Power : but a Teach-
ing and Witneffing aft : For the people are bound to
difobey them, if they erre, and therefore bound to
try whether they erre or not ; and not to follow
their judgement further then it is right and found :
therefore they have no deciding Judicial Power :
which I prove thus.
Arg. i. If the Pope or any other had ftjch a Ju-
dicial Decifive Power , then might they oblige us to
Believe that there is no God , that Cbrift is not the
Redeemer, that Scripture is not the word of God ,
O 4 and
(sooj
and f© they might caft Faith and Scripture but
of the Church : But this is falfe and abomi-
nable ; therefore the Pope hath no fuch Pow-
er.
For the confequence , it is manifeft , fsppofing
that the Pope fhould give judgement againft God ,
Chrift , or Scripture, then men muft (by this Do-
ftrine) be bound to obey it,and forfake God, Chrift,
and Scripture for the Pope.
Whereunto add a fecond Argument from a further
abfurdiry ; Then either iuch as renounce God,Chrift,
and Scripture may be faved 5 or elfe God bindeth men
(by the Pope) torenounce him and the faith to their
own damnation. But both thefe confequents are
falfe and abominable : Therefore.
I know they will here reply, that we muft not fup-
pofe that the Pope can err in his judgement , and
therefore being infallible , he will certainly make no
fuch falfe Deafion. To which I fay, i.Why then,
fhould it be faid that God hath given Authority to ;
decide in utramqKe partem , on cither fide?, Doth
God give a man Authority to do that,which he hath
promifed him and all others that he fhal never do:But
he will keep him from ? This is to make Gods Com-
rmfnonstobe impious, and his Grace to the Pope
onely to hinder the execution of them in an impious
way. Who dare fay openly that [God hath given
authority to the Pope to judge decifively and obliga-
torily that there is no God, Chrift or Scripture,
though he will gracioufiy hinder him from fo doing]
If the Paptfrs fay that they do nor fay fo 3 I would
know then what their judicial power in thefe mat-
ters is? Is ic onely this , that the Pope hath Power
to judge, ehit there isaGoJ, a Chrift, a word of
God?
(lOl)
God? &c. Why fo have others as well he ? If they
ftialldaretofay, that matters of faith are not fuch
to us ("that is, we be not obliged to believe theraj
till the Pope have determined them : I anfwer ,
What / is no Heatken or Infidel bound to Be-
licVe that there is a God , a Chrift , a Scripture,
till the Pope tell him fo? Shall all Infidels be
excufcd in judgement, that had the Gofpel preach-
ed to them by any other Chriftians except the
Pope ob others in his name? Is no man on earth
bound to believe in Chrift that knows not the
Popes mind in the matter ? And muft men be-
lieve in the Pope before they believe in Chrift ?
And muft they believe in Chrift onely becaufe the
Pope bids them , or becaufe they firft believe in
the Pope ? I do not think that either the eares
of Good Chriftians , or rational Infidels will re-
liih fuch dodrine. And what is this Believing in
the Pope that muft go firft? Is it not to takehim
to be Saint Teters (ucceffor , and that Saint Pe-
ter was Chrifts Difciplc , who had a prottiife of'
infallibility, which is now devolved to the Pope:
And muft this be believed before men believe in
Chrift ? We muft believe what he promifed i
and who were his fervants, before we believe in
hifcafelf ? This is a ground too like the Popi(hfu-
perftru&ure.
But perhaps, they may in time grow mode-
rate , and tell us , that it is not in all points of
faith , but fome onely that the Pope is made
Judge : He may not judge about Chrift him-
felf . whether he be the CMeJpah , but about his
Dodrines?
(toi)
Anptoli. By what warrant will they diftinguifli,
and claim power in one, which they have not in the
other ? 2. Is it all, or fome of Chrifts Dodrines
that the Pope is Judge of? If all ? then it leeras he muft
judge whether he that Believeth (hall be faved, or
not ? Whether we fhouid love God or hate him ?
Whether we {hould feek firft Gods Kingdom, or
worldly vanities ? Aud whether a man (hould com-
mit Murder, Adultery, Theft, &c. or not ? May he
decide thefeon either part ? or on one only,as others
may do > May he judge that there is no Judgement,
Refurre&ion, or lifeEverlafting ? I know they dare
not (ay it : If it be but fome of .Chrifts Doftrines
that the Pope is made Judge of, then let them tell
us which it is, and give us their proofs, and they
fhall hear more from us . Let it be the fmalleft point
they will imagine ; Hath God given power to the
Pope to contradict him and give him the Lye? If
God faith, It is fo : May the Pope fay , It is not fo ?
What if the Pope fay that the Gofpel ©f Mat hew or
Lake op fohrt is no part of Gods word ? Muft we
believe him? What if he tell as that the world was
made in five days and not in fix?Muft we believe him?
2. If they yet flye to his infallibility, I (hall fpeak
more to tliat anon ( though the former anfwer
may well fufficethem) But to another.
Arg. 3. The Scripture is Gods Law- The Pope
is not the Judge of Gods Law : therefore he is not
the Judge of Scripture.
The Major I hope no Chriftian will deny. The
Minor is evident from the nature and ufe of Laws
and Judgements : The Law is Norma judicu in jadi-
cando : th.e Judges Rule : He is not to Judge the Law,
but the caufe of particular perfons by that Law. In-
deed
(203)
deed as to the right guidance of his own aft of De-
ceive Judging the caufe of the perfon , he hath a
Judgement of diferetion concerning the fence of the
Law ; but, as if he Judge upon a falfe expofition of
the Law, the party may appeal from him, fo (which
concerneth our prefent cafe) he hath no power to
Judge the Law it felf: As he cannot make a plaine
text to bear a falfe fence , or oblige the fubjeft to
believe a falfe fence : fo in a doubtful cafe it belongeth
to the Law-givers onely to interpret their own Laws.
Onely a fentence of a lawful Judge grounded upon a
falfe expofition, may fometime be executed among
men where juftice cannot be had : but no man is
bound to Believe that it is true and juft ; fames tells
men what it is to pretend to be a Judge of the Law
infteadofdoingit, and leaving that to the one Law'
giver, JW4.1 1,12: And if the Pope be made Judge
of every controverted difficulty in Scripture, then
why is h^ fo unfaithful that he hath not hitherto
written ui an infallible Commentary on it ? and why
doth he not determine all the controveriies abouc it
that among his own followers remain yet undetermi-
ned ? (of which more anon.)
Arg. 4. If the Pope be made the Deciding Judge
of Faith and Scripture , then either of the plain
points, or onely of the controverted difficulties or
of both : But not of the plain points ; For 1. That
which is evident and not under controverfie , needs
no Judge : To the ignorant there may be need of an
interpreter and teacher, but not of a Judge : 2. Such
texts of Scripture do oblige us whether the Pope
Judge of them or not : Therefore there is no need
of his judgement that they may oblige us. Who dare
think that a man is not bound by the word of God,
to
to love God above all , to believe the Refurre&ion
of Chnft, and of us, to love Chrifts difciples,^.
unlefs he know the judgement of the Pope. Do not
all Laws of the Land obiige the fubjeft upon the bare
legiflationand promulgation, before the Judge med-
dle with them ? If they did not firft oblige us to du-
ty, there were no place for cfce Judge tofentenceus
to punifnment for difobedience. Ic is the Legiflator
that obligech to duty by his Law^ proclaimed or any
way publifhed in his aame * But judgement interve-
neth to oblige men to punifhment , and bring it to
execution, and to help them to thae which by the
Law is their right. If therefore it be evident in the
very nature of Laws and judgement, that we are ob-
liged by Gods Laws to Believe and obey them in the
feveral particulars before any judgement of the
Popes 5 it is then but dotage to talk of a Judicial
Decifive power in the Pope to oblige men to Believe
thofe fame dodrines, and obey thofe fame precepts
of the word. And for the dark and controverted
texts, i*. Thofe are not of that moment, as that
mens falvation muft lye upon the expolition of them.
The points abfolutely neceffary to falVation are
plainly delivered. 2. Obfcurity (hews the need of
a Teacher, but not of a Judge. At leaft itsplaitf,
that when any Teacher (hall remove the obfcurity ,
thofe texts oblige us as well as the plaineft. 3. As I
faid , If the Pope be Judge of ail difficult controver-
ted texts, he is an unfaithful Judge that wiil not ex-
pound them to u$ y and decide fo many eontrovcrfies
as yet depend. What good will it be to the Church
to have fuch a Judge of difficult controverted texts
of Scripture, as in the confeioufnefs of his ignorance
dare not give us his judgement ? but hath left ^em
un-
K w 7 J
undecided thefe fifteen hundred years ? This dumbe
Oracle that hath eyes and fees not, and a mouth
but fpeaks not , is not a fit foundation for the
Churches Faith. 5. Where God calleth men to
Office and Power,he accomplifheth or fitteth them in
fome meafure for the performance of ir.butGod hath
not fitted all Popes, no aor any, to Jugde Decifively
of all controverted difficultyes in Scripture, and Reli-
gion : Therefore he hath not made them Judges
of them. The Minor (hall be further proved a-
non : Many Popes have been ignorant , and un-
learned ; many Heretickes , unfit to decide all fuch
contf overfies ; and they have (hewed their unfit-
nefle by their non performance or ill perform-
ance.
The great Obje&ion of the Papifts is this.
Obj. 1. What ! Shall every one be the fudgb of
Scrip tire ? and take it in Vrbat fence he p leaf e ?
(ball every unlearned- man or Vpoman expound it ac-
cording to their dWn fancies ? then we /hall have
variety of expoftionf. whether is it fitter for
the Church or every fimple felloty to be fudge ?
Anfw. 1. Neither? Hath God made fubjefts
to be Judges of his Lawes by which they muft
live , and by which they muft be judged ? Nei-
ther they nor your Pope, muft be Judges of the
Lawes , in a proper fence , but obeyers of it.
2. We fay not that the people fhould expound
the Scriptures as Teachers of others (unlefs in
their own callings, as to the children fervants,
&c when they are able) This we refcrve to the
Officers of th* Church.
3. Nor
3 C Nor do we fay that any people muft expound
Scripture according to their own fascies or mif-guid-
ed conceits , but according to the true meaning of
them. 4. Nor fhould they in difficult cafes which
are paft their underftandings, prefume of their own
wit to know the right meaning; but have recourfe
to the Teachers that God hath fet over them , that
fo by their help they may learn the meaning of that
word which they underftood not. 5. And if their
Teachers be Angular , or give them juft caufe to fuf-
peft their skill or fidelity , they have more reafon
to regard the Judgement of the Judicious, then of
the ignorant , and of the whole Church then of any
one or few ; fo far as the credit or authority of men,
muft fupport a learner while he is a learning. 6. Bun
what 1 Is it indeed fuch a monftrous heretical conceit
in the eyes of a Papift , that every Chriftian (hould
have a judicium difcreticnu^ a Judgement of difcern-
ing to perceive and difcern which is truth and which
is falfhood ? Good Lord, whether will the heat of
contention carry men ? Why if they muft not have
this difcerning judgement. 1. Then God doth bind
them all to be fools, and ignorant. 2. And then Re-
ligion and the Chriftian F^ith, are the endowments
of bruits that know not what they hold or do, and
not of N Reafonable men. 3. Orelfe they that will
be Chriftians muft have no Fmth or Knowledge;
which is a contradiction. Is not Faith an aft of dif-
cretion ? Muft not he that believeth the Refurrefti-
on, and Everlafting Life , believe them with his
own underftanding ? And doth he not in believing
them, Judge them to be True , and Judge the con-
trary doftrine to be falfe ? 4. Why will you read ,
or preach Scripture to the people i if yeu woiald
not
not have them receive it,by a judgment of difecrning?
would you aot have their judgment difcern theTruth
of whatGod hathwrittenjOr the Prieft fhal preach to
them? 5. Doubtlefsyou will allow them a judge-
ment of Difcretion , about the Popes Decrees and
Canons , and your own Determinations. How can
they believe you , if they do not by judgement dif-
cern the things you fay to be true ? And why will
you not allew them the like towards God and his
Word? Will you fay, It is their duty to believe the
Pope 3 and their fin to believe God ? Or its their duty
to undcrftand the Popes Laws , and their fin to un-
derftand Gods Laws? Why/ what do youfaylcfs
when you yield them a judgement of difcretion as to
the Pope or Church , and deny it in Refpeft to the
Word of God ? If you fay that they will mifunder-
ftandthe Scripture. I anf. 1. So will the Pope and
the beft and wifeft man on earth in fome pambecaufe
while we are here , we know but in part. 2. Their
error is their fin : But doth it follow that they may
not fee at all, for fear of miffing their way ? Muft
they put out their eyes/ and be led by the Pope, for
fear of erring ? Muft they not know or labor to
know , for fear of miftaking ? Will any Matter take
this well of his fervant , to put out his eyes , or do
nothing , for fear of doing his work amifs ? Or re-
fufc to go his journey , left he mifs the way ? Then
wenauft not judge of the Popes Laws neither, and
confequently , not judge them to be true , for fear of
erring in our judgement. When you prove that the
Church of Reme is the tru<2 Church , would you not
have the people judge of your proof for fear of err-
ing ? This is even to make beafts of Christians.
3. What are Teachers for, but to guide them, and
help
.help them to underftand. If you are afraid left they
(hould erre, be the more diligent in inftrufting them.
But this is the difference between the work of aPo-
pifh Teacher and ours. They make it their work to
put out mens eyes that they may have the leading of
them, becaufe they are troubled with an imperfefti-
on in their fight , and therefore will erre if thofe
imperfeft eyes be lefc in their heads : we make it
our work, by all means we can life, to cure their
eye fight that they may be able tp~ fee themfelves ,
in the mean time advifing them , while their eyes
are under cure , not wholly to truft to them, but
to ufe the helpe of others , to fhew them the way ,
and to tell them of dangers. The Proteftant will
fet his Childe to School that he may learn to know,
that which through childifhnefs he knows not : But
according to the Popilh way, we flaould forbid them
all books or learning , left they rmfunderftand them ;
and let them never knowauy thing left they know
amifs. The next ftep, is to fend them to Bedlam.
The Apoftle would have men have their fenfes exer-
cifed todifcernGoodandEvill, Heb. 5. 14. The Pa-
pifts would not have the people to have a Judgement
of Difcerning : If they muft not Difcern , they muft
be ignorant: When God fo much requireth andex-
tolleth knowledge.
Bat Tie leave this Queftion , and pafs to the
next.
Qu. 2. whether th$ Pope be .Infallible , inthis'De-
cifive lodgement which he pretendeth to ? Which we
deny.
But before I come to give the reafons of our de-
nval,
nyal , I (hall further declare our judgement about
the whole matter of the Churches Infallibility ,
that the true ftate of the controverfie may ap-
pear.
And uWeeafily grant that as thereisanObje-
ftive certainty in ail.points of the Chriftian Faith %
and in the very truth , to the Pope is infallible whiic
he beiie%eth anddeclareth nothingbut the truth. He
and every man elfe that fpeaks according to Gods
word , is fo far infallible, becaufe that word is in-
fallible. They need not thank us for this concef-
fion.
2. We grant that ^either the Church of 'Rome (if
a true Church^or any other particular true Church
can erre in funchrcrtentals, or in points of abfolute
neceffity tofalv^tion , in fenftt cowpojlto; that is,
while they remain a true Church,they never deny the
effentialsof a true Church : For if they once deny
the eflentials 9 theydo^^mi^-ceafe to be a true
Church.
3. We grant that Chrifts univerfal Church fhall
never deny any one point of faith eflential to Chri-
ftianity, orabfolutely neceflary to Salyatten: For
then Chrift (hould have no true Church on earth
( when the whole fhould thus Apoftatize or turn
Hereticks) and all the then prefent world fhould be
damned.
4. The Church as Reafonable fenfible men are
infallible in many matters of fad , of which they
may give us unerring reports : as that, This Bible was
delivered as the word of God by their Anceftor s , as
they might teftifie it was delivered to them : and that
• this Creed or fum of Faith alfo was thus delivered
in the words now in ufe, &c.
P 5 .There
5 .There is an infallible certainty in the evidencewhich
the former Church hath left, and the prefent Church
poffefTeth,to prove that this fame Scripture was writ-
ten by the Apoftles and Evangclifts, and was delive-
red to the firft Churches, and from them, down to
us : and that multitudes of miracles were wrought
for the confirmation of the Doftrine contained in
them. |
6. An illiterate perfon may have an infallible cer-
tainty that all points neceffary to falvation are ex-
prefled in certain tranflations of Scripture, and that
lb far, and much farther, they are truely tranflated,
and that fuch things there are in that Book as the
Readers affirm thereto be /though himfelf cannot
read them. For all this is infallibly difcovered by
common confent , and efpecially of adverfaries :
When all men that are certainly able to judge , and
arehoneftand impartial, affirm it without doubt ,
and thofe that would gladly eontradift it, as being
by their interefts carryed thereto, yet cannot do it ,
or at lead not with any considerable" pretence : This
gives men as infallible a' proof, as the common tefti-
mony of msn doth , that there is fuch a City as
fyomipx Par it which we never favv.
7. And we further grant , all that Teaching and
Wicneffing power to the Church officers, which was
exprefled under the laft Queftion ; and all that due-
neis of Belie* and obedience to them , which was
there afferted. So much for our Concefiions.
But we deny, 1. That either the Pope of Ronse^
or a General Council arenaturally or fupernatural-
]y priviiedged from all error in matters of Gods re-
vealed will , or that they are priviiedged from the
dacger or pqffibility of teaching thefe their errors to
other?,
{2UJ
other^evcn to the Church. 2« We deny that the Pope
or the RomaMeCkrgy are fecured from- the danger of
Apoftafie or Herefte : They may fall fo far as zo de-
ny the Fundamentals or Effendals of Chriftiantty :
though the Umverfal Church fhall never fofalla-
way.
We fhall firft fpeakor the Popes Infallibility, and
afterward of a General Council , that wemayfpeak
to the feveral parties among the divided Papifts
here.
And againft the Popes Infallibility we thus ar-
gue.
Argn. i, They that lay claim to this Infallibility 4
do give us no proof of their daim : Therefore they
cannot expeft that we (hould believe them. The
proof lyeth on the pretenders , who give- us no
proof.
If they can prove it, it muft be either by his na-
tural perfection, or fome fupernatural endowment^
by which the Pope muft be more Infallible then other
men : Th« former they pretend not to (and no won-
der) The later they do pretend to : But, if God fu-
pernaturally haveafcertained all Popes of an Infal-
libility in matters of Faith , then he hath done this
either by his written Word, or by unwritten Tradi-
tion , or both : by which it muft to us be proved :
But he hath done it neither by hi* written Word, nor
by unwritten Tradition. For Tradition they muft
(hew it us, either in certain monuments of the
Church which are in ftead of writing (but that they
cannot do) or elfe in the mindes of all the rtie'ftibert*
of the Church. For that which co^cerneth all their
F z Sal-
(ill)
Salvation, muft be delivered to all : But this they
cannot fhcnv : Nay we fliew them the contrary :
that is, thegreateft part of the prefent Church on
earth denying any fuch Tradition : and the moft ap-
proved Writers of the former Ages , telling us the
contrary , and all taking the Pope as fallible, fo that
they cannot givers one line .of any one Father or
Council for many hundred years after Chrift , that
ever had fuch a conceit as theirs- And if they will
pretend to a private Tradition which none but them-
felvcshave received and are entrufted with i and fo
make themfelves the abfolu&e Judges of their own
caufe, and give us no proof but their own words ,
we will believe them as faft as we can, but we
muft defire them not to be too hafty with
us.
And for the written Word they cannot thence
prove a grant-of their infallibility, i , Becaufe they
teiius that we cannot know the Scripture to be the
Word of God, but by their infallible judgement:
Therefore we muft know their judgement to be in-
fallible firft; and therefore it is firft to be known
fome other way, and not by Scripture- Indeed
hare they have long tired themfeives in their Circle,
which fome of them would hide by vain words if
they could, but Bolden and others of them are for-
ced to confefs it, and that they have noway out but
by retiring to the univerfal teftimony or tradition as
an infallible evidence, in fteadof the Authoritative
judgement, or infallibility, or private Tradition of
the Church of Rome. They tell us that we cannot
know the Scripture to be the Word of- God , but
fey the infallible judgement of their Church (And*
that is in the Iffue of the Pope) And when we call for
the
( «J )
the proof of that infallibility, they refer us to the
Scripture. So that this is plainly to fay that neither
Scripture- nor Papal infallibility can be proved; and
fo to forfake both Popery and Chriftianity : Then it.
feems,nQ man can know the Popes infallibility but u \ -
on the authority of Gods word, which cannot it felf
be known till that infallibility be known. It muft be
Gods Grant, written or unwritten that muft prove
their infallibility : But that word or Grant , written
or unwritten, cannot bs known to be of God , till
we firfi>know their Authority to judge , and infalli-
bility in judging : It evidently follows therefore kef
cording to them, that neither one nor the other can
be known, becaufe ao one of them can be known till
the other be firft known.
But 2 If we could know the Scripture to be Gods
Word, before we know their infallibility in judging,
yet we cannot know the true fence of that Scripture
(as ihey confidently tell usj firft : AVell then, lam
one that doubt of the Popes infallibility, and demand
his proof : BelUrmine turns me loLuk^zz. I have
prayed tbsJ thy faith fail not. I muft know how I
(hall be fare chat this is the meaning of thaC Scri-
pture (which is fo little apparent to an oidinary eye)
He hath nothing to tell me , but that the Church
faith fo : And how (hall I know that the Churchis in
the right ? Why becaufe it cannot errfc. And how
fhall I know that ? Why by this Text. And fo they
are amazed in another Circle , paft recovery. For
they cxprcfly and frequently. tell u$, that the Scri-
pture is no good evidence but when it is rightly ex-
pounded : and that no exposition is right but that
which is given by the infallible judgement of the
Church j and fo the Popes infallibility cannot be
P 3 known
(2I 4 )
known till the true meaning of Texts be known that
prove it 5 and the true meaning of thofe Texts can*
not beknown,till their infallible judgement be firft
known: What follows therefore , but that neither
of them can be known ? The true produft of Pope-
ry. This is the ufualfuccefs of falfe arguing for a
good caufe ; to overthrow both the caufe and argu-
ment ; fa do the Papifts as much as in them lyes
overthrow both Chrifts Do&rine and their
own
3. But let tis examine the particular proofs from Scri-
pture that they bring.His firft p wot (/ 1k4.de Pontif.
cap. 1.) is from Luk-22> £Simon, Simon^Satanhath
defer ed, tec. but 1 have frayed for thee that thj faith
fai/e not > and when thou art converted^ ftrengthen thy
brethren7\ Doth this Text fay that the Pope QiRome
is infallible ? Yes, if you will take Bcllarmines word.
And firft he tells us that ( among themfelves ) there
are three feveral txpofitions given of this Text ; and
it is but one of the three that will ferve their turn :
r Good ftili ! And how (hall we know that this one
which'.2?*//drwi0*hiton, is the right? Let anyinv
partial man perufe his rcafons, and make his beft of
them : For indeed there is no reafon in them. But
on the contrary \ fhall prefume to tell them , why I
fuppofe that this Text doth not talk of the Popes in-
fallibility. 1 ; Becaufe here is never a word either of
the Pope, or of Rome, or of Infallibility. 2. Be-
caufe the thing here promifed is exprefly retrained
to one individual perfon, Simon.. 3. The thing here
promifed was about Peters perfonal Faith,, and not
about infallibility in judging. For 1. In that refpeft
that Satan dsfired to fift Peter, in thatrefped Chrift
promifed the not failing of his Faith. But it was in
refped
refpe&of his perfonai Faith , and not his Cathedral
judgement that Satan is here (aid to defire to fife him:
Therefore,^. 2 It is exprefly faid to be Qhis Faith]]
that fhould not fail : But his Faith , is not his
tongue or Cathedral fentence : words be not
Faith.
4. It is not all degree of infallibility or not failing
that Chrift prayeth for to Simon : but he onely pray-
eth that his Faith may not be overcome , foreseeing
that it would (hake \ and that he would deny
him : So that this is no promife of perfeft In-
fallibility to Teter himfelf as appeared by the if-
fue.
5. Peter himfelf was to be converted from- fome
failing : Therefore he was not exempted from it ;
And the cafe here in hand is fueh as that converfion
had refped to. Therefore it was not, that he fhould
not fail in Cathedral Determinations ; for he was not
converted from fuch, HelUrtnine here moll immo-
deftly would intimate that the text fpeaks not of Pe-
ters convention from any (in , But of his turning to
his brethren to fpeak to them ; as if it were £ When
thou turneft thee to fpeak to thy Brethren, ftrengtfe-
en tberri] Nothing but the Popes infallibility, or the
grofs fallibility of common reafon , could make a
Jearned man think that this is the fence of the
Text. »
6. The Papifts pretend that here is fomewhat pro-
mifedto Peter which tjie reft of the Apoftles were
not partakers of : But that is not fo : For, if it were
fas it was) that he fhould not Apoftatize : the fame
was given to them all (except Judas) If it had been
that he fhould be infallible in teaching the Church,
fo were the reft too as well as he. The reafon there-
P 4 fore
(si6)
fore of mentioning P<?r£r in particular , was becaufc
Chrift forefaw the temptations and lamentable fall of
ypfter in denying" Chrift with curling and oathes:
from which he had need of a fpecial converfion, that
God might not forfake him and give him up to a to-
ta!l failing of his Faith.
7. Two things, faith Ttellarmine , are here ob-
tained for Peter : The one is that
SccSmbw fa *.».?. he himfelf (hould never lofc
a $ 7J^ r Vt the faith, nor fall as to his faith,
ltraimng tnc texe to ' .
Peter alone. The fecond is , that he as Pope
fhould never reach any thing
contrary to faith , or that none fhould ever be found
in his feat that (hould fo do. Of which priviiedges
(faith he ) perhaps the firft did not defcend to
iiis fuccefTors, but doubtids thelaft did.
But note here what a pafs this learned Cardinal
hath brought his great caufe to. 1 . The text fpeaks
but of one thing and not of two : Faith is one thing,
and Cathedral determination is another. Doth
Chrift mejw both,when he names but one ? Exprefly
it is onely the firft priviledge that he ptomifeth Pe-
ter, and faith not a word of the later : It was his
Heart, and tiot his tongue that wa* the feat of faith ,
and that Chrift eftabliftieth : which is alfo evident by
tbeiffue : for fure his tongue failed by fpeaking a-
gainft the faith, when hecurft and fwore that he
knew not the man. 2. *Bellarmine confeffeth that
this priviledge [_ that his own faith fhould not fail]
extende-th not perhaps to the Popes : fo that for all
this their faith may fail 5 If fo 1. Then the onely
priviledge mentioned in the Text extendeth not to
them : For it fpeaks of no more : The text promifeth
then nothing to the Pope, but what it never promifed
to
\*17 )
to Peter. 2. And if it did promifeboth priviledges
to Peter (that neither Faith nor tongue fhould fail)
how can BeUarmine prove that one part belongeth
to the Pope , when he confefleth the other doth
not? The Text fpeaks but to the fame per fon, and
not in one half to one, and in the other half to o-
thers. I may well argue therefore in this manner :
To whomfoeverChrift here promifeth that his faith
(hall not fail,to him onely doth he fpeak in this text :
But he promifeth onely t9 Peter here that his faith
fhould not fail , therefore it is onely Teter and not
the Popes that he fpeaks of. The Major is clear ac-
cording to the intelligible fence of the words (and
BeUarmine hath not yet proved a myftical fence)
The Minor is confefled by himfelf.
Laftly BeUarmine faith (de verbo dei lu$* f.3, jthat
\Onelj out of the litter al fence of Scripture, effectual
arguments are to be fetched ]] But this great argument
of bis for the Popes infallibility is not fetcht out
of the literal fence of Scripture : therefore by
his % own confeflion it is uneffe&ual and un-
juft.
The fecond Text which he cites to this ufe, is Mat %
1 6. \jDnthi6 Rocl^ lrtill build my Church , and the
gates of hellfhall mt prevail againft if] A double ar-
gument he would fetch from hence- One from the
Name Rockg 7 the other from the nature of a Foun-
dation, which both imply firmenefs. Anf i.Note
that here is in the Text not one word of the Pope ,
of the Church of Rome more then any other, or of
infallibility. '2. How doth he prove, that by the
Roche is not meant Peters Faith , or that Doftrine
which-heconfeffedbut Peter himfelf? 3. If he had
proved it , are not all the Prophe* and Apoftles as
well
(«8)
well as Peter called the foundation? Epk 2. 20; So
that here is no more promifed to him, then what was
elfwhere proraifed and given to the reft : Onely his
prefent confeffion , occafioned the promife to be
made exprefly and particular at that time to him.
4. As the reft of the Apoftles were the Foundation
on which we are built, and yet their fucceffors are
not fo : So though Peter were the Foundation , it
followeth not that all or any of his iiicceffors are
The third text which B ellarmine titzih is fob, laft
[^Fced mj Sheep^ywhcrz note ?gain, i.That here is
not a word of the Pope, or Rome^ or infaKibihty.
2. Did not Chrift bid che reft of the Apoftles Feed
as well as Peter} SuteVkfet. 28. He bid them all,
Go teach alt Nations , baptising them , and teaching
them to obferve all things whatever he commanded
them. And what could Peter do more in Feeding ?
Yea thirdly, Are not all Paftors , though inferior to
Apoftles bound to Feed the Sheep of Chrift ?
and yet it follows not thence that they are in-
fallible.
4. r Bellarmine would next prove this from £The
High Priefts wearing thellrimand Thummim, Jixod.
28.] When he firft confefTeth that it is not agreed
among Jews or Chriftians what thefe are : And yet
it will ferve him for a proof. 2. The Priefts were
not infallible for all their Urim and Thummim :
therefore no more is the Pope. They judged Chrift
not to be the 'JM-ejfiak , and therefore crucified him.
They lived and died Infidels,and hardened the people
in the fame Infidelity, for which they were broken
off and unchurched.
3, And
(2(9)
3. And whereas he arguieth that the High Prieft
was infallible becaufe the people were to go to him
for rcfolution of difficulties ,♦ and obey them, Beut.
17. Imuftfay that BeUarminc had forae fault in his
eyes that caufed him to overlook the Judge,and name
onely the High Prieft. God fendeth them to the
Judge 5 who was the chief Magiftrate in thofe dayes,as
well as to the High Prieft ; as any man that will read
the text may fee. If therefore the one of them be
infallible , bceaufe of this , why is not the other fo
too ? But perhaps they will make the Pope to be the
fucceflbr both of the Magiftrate and Prieft , and fo
to be the univerfal Emperor as well as the univerfal
Bilhqp ; and ufe both his fwords , that fo this pro-
mife may belong onely to him : For he will hard-
ly grant every King or Judge to be infalli-
ble.
4. By this rule the reft of the Priefts alfo (hould
be infallible : For the people were alfo to receive the
Law at their raouthes.
5 . When was there ever one Prieft in any age fo
impudent as Bcllarmine and his faftion are, to plead
for or pretend an infallibility in themfelves? Let them
name one Prieft or perfon if they can, that ever had
fuch a conceit of themfelves , except it were
Gods Prophets in the matters of their Pro-
phecy.
6. What if the Jews High Prieft had been infalli-
ble? Whats that to the Pope of Rome any more then
to another man ? Hath he indeed yet proved himfelf
fucceffor of the Jews High Prieft ? Except as a
corrupter of the Law, and a perfecutor of the
Church of Chrift.,
Well !
Well! you have heard all the Scripture argu-
ments that Bellarmine had to bring (for he brings
no more) to prove the^pretended infallibility of the
Pope. May I not well fay that it is no marvaile that
they are fuch ill friends to Scripture, who have no
more Scripture (that is, none at all) to befriend the
very foundation of their caufe ? And ntay I not juft-
ly recite again HeUarmines own conclusion lib- 3.
de verbo 'Deic. 3. and from thence (hew them that
their caufe is built upon confeffed fraud and vanity
|~/£ vs agreed b : t\\>een m (faith HclUrminc) that cnely
out of the literal fence cf Scripture ejfettval Argu-
ments are fetcht:~] Rut Cellar wine bringeth no one
Argument for the Popes infallibility out of the. lite-
ral fence of Scripture: therefore he bringeth no
one effeftual Argument from Scripture.
But yet one other Argument he hath, though not
from Scripture, and no more : and that is from a
double pretended experience : And his firft experi-
ence is [That in all the other Patriarchal feats there
have been Heretickj^ but not in that of Rome.] t But
here 1. Bellarmine muft be judge, or the Pope who
is a party, before all the Patriarchs can be thus con-
demned. 2. And what if that were true ? Can he
fay the like of all the Bifhops, as well as Patriarchs ?
If not, they may as well hence prove themfelves in-
fallible, as the Pope can do. 3. Whether ever
there were in the chair at Rome either Vopt Liberies
an Arrian, Pope Uonoritu a Monothefte, Pope fohn
denying the immortality of the foul , with abun-
dance more fuch like, we (hall have fitter opportuni-
ty to open anon, to the fhame of this experinemt of
Cellar mines.
His
His fecond experiment is that [The Pope without a
Council hath condemned many Herefies , which upon
that very account have been taken for true Herefies by
the whole Church of ChrifF] Anf But you muft firit
unchurch the greateft part of the Catholike Church,
and damne moft of the Chriftians on earth , the
Greeks, Armenians , Abaffmes^ &c. and make your
own fa&ion , to be the whole Church of Chrifl %
before you will ever give us the leaft proof of this.
All the Church doth not do that which your flatter-
ers do. Nor did the ancient Church do any fuch
thing. As other Bifhops condemned Herefies as
well as the Pope, fo many a Herefie was judg-
ed fuch by the faithful , without any fhore in-
terpofition of the Pope then another Bi-
(hop.
Having feen thus how little their great Champion
hath to fay for the Popes infallibility, I could will-
ingly have look't about me into fome of the reft of
them , to fee if they can fay any more ; but that its
known that moft of them tread the fame path Only
I may not over pafs the new way that fome of them
have taken up of late, to prove their infallibility ,
and to avoid their common Circle. And this you
may fee in the Jefaitcs late fupcrfieial anfwer to Chi/-
lingftorth. Forfooth, they tell us, that when they
prove the infallibility of their Church from Scripture,
it is but for our fakes becaufc rce confefs the Autho •
rity of Scripture , but not of their Church. But
when they go according to the true nature and order
of the matter, then they fetthe Church before the
Scripture, and independantly of it,] The rcafon of
thi« Jefuitc (fuppofed to be Knot) is this |[ Becaufe
the Church is before the Scripture, and becaufe the
Miracles
f»»)
Miracles wrought by the Apoftles did firft prove
their own infallibility , and from thence fecondarily
th^ infallibility of their Do&nne. And when we are
in hrgh expertations of the proofs of the Romane
infallibility by bis Arguments which are Independant
of Scripture, and before the belief .of it , he tells
us that it is by the like Aaguments as the Apoftles
proved their infallibility, which he thus enumcrateth
So the Church of God by the like fill continued Argu-
ments and Notes 3 of many great andmanifeft Mira*
cles, Santtity, Sufferings ViElory over all forts of
enemies ,. converfion of Jnfidels , all which Notes are
Aaily more and more, confpemm and convincing , and
fhdl be ertcreafwg the longer the Vvorldjhall/aft ] And
withall he tells us, that £ Theft Miracles^ &c. prove
them to be infallible in All things, and not onely in
fome , or elfe we cannot t*noty which thofe fame be, and
tyhat to believe and what not.~]
Thus you have the fum of the new Fundamentals
of the Romilh faith , and of the famous confutati-
on of Chilltngworth. But all thefe Knots are eafily
lofed without cutting ; yea (hake them onely , and
they fall loofe like juglers Knots.
i. We eafily grant that Chrift the head of the
Church was before the Doftrine by himfelf deliver-
ed in the flelh , as it containeth many things fuperad-
ded to the old Teflament and the doftrineof John
Baptift.
2. Its evident that Chrift himfelf gathered his
firft Gofpei-Church by preaching his Dodrine, thai
is,„ he drew ^ernto be his Difciples, by convincing
them that he was the Mejfiah, the Lamb of God thac
takes away the fins of the world; fo thac this his
Doftrine was before this his Church.
3. We
(«3>
'3. We grant that the Apoftles were Apoftles be-
fore themfelves did preach the Gofpel as Apoftles :
But it was the Gofpel, and preacht by Chrift, before
they preach'c it.
4. We eafily grant that both Apoftles and Gof-
pel were long before the writing of this Gofpel ,
which we call the holy Scriptures.
5. Wegrant chat the Apoftles Miraculous works
did fufficiently prove, not fbme onely , but all the
Do&rine which they delivered to the Church or any
part of it, in the name of Chrift and as his : For
though they confirmed onely thofe Doftrines which
were delivered in execution of cheir Commiffion, yet
feeing God would not have fetto this Zeal, if they
had gone beyond and agatnft their Commiftion ,
therefore it alfo aflbreth us that they kept clofe to it.
But this proved then not infallible before they re-
ceived that Comrnifiion , nor afterward in arty point
which theyihould deliver as their private opinion,
which they fathered , not on the Infpiratton of the
Spirit. The Apoftles were not infallible ^about
Chrifts Death, Refarredion , and Afcenfion, when
-they underftood them not : The Difciples were not
infallible about the Acceptablenefs of Infants to
Chrift, when they forbad them to be brought,
Thomas was not infallible aboutChrifts Refurredion
when he believed it not.Petcr was not infallible when
he gave Chrift that SatanicJtl councel, for which he
was tantnm non (alcnoit) excommunicated, LMat 16.
22,23. Even prefently after the great promife to
him ; Nor when lb denyed that he knew Cbrift,
with ctirfes and oaches ; nor when he diilembled
and Barnabas with him, Gal 2.
6, We maintain that the Apoftles Dodrine thus
fealed
< 12 4;
fealedby Miracles, and Delivered in Writing to the
Churches, doth carry with it an Atteftation from
God of its infallibility, if there be never more Mi-
racle wrought in the world. For the proof of
this I refer the Reader to my Determination in
a Book Intitled , The Vnreafonablcnefs of Infide-
lity.
7> It is this fealed Doftrine contained in Scripture,
and preached by Minifters, which converteth men to
•Chrift, and raaketh them Chriftians , and therefore
it is in order before the prefent Church and*he caufe
of it.
8* We deny and confidently deny that God hath
Commifiioned the Pope to do the*work which hie
Commiffioncd the Apoftlesto do, and gave them
the power of Miracles to confirme, that is, to Atteft
the Works, Sufferings, Refurrection, and words of
Chrift as eye or ear witneftes of them from himfelf *-
and to be the firft promulgators of feme of his Laws
to the univerfal Church, and to deliver down an in-
fallible fealed Scripture, to all fucceeding Ages, and
by the ordinary working of Miracles to convince the
unbelieving world. Let him fhew his Commifti-
on for this Apoftlefhip if he would be believed.
9. We a? confidently deny that the Pope is a Pro-
phct,or isinfpiredby the Holy Ghoft, as the Pro-
phets and Apoftles were,that fo they might infallibly
deliver us Chrifts doftrine.
10. And they cannot expeft thnt we (hould be-
lieve till we have fome proof of it , that the Pope,or
the Church of Rome hath the Poirer of working Mi-
racles, or are endowed with a fpirit of Miracles, or
that they can convince thofe that deny the Scriptures
by their own Miracles that they are the true Church,
or
Cm)
er that ever they confirmed thofe points by Miracles;
which is now catted Popery.
Thus much to let the Jefuite know where wc dif-
fer from him : And now to the point : We call for
his proofs, which he heiementioneth to us in gene-
ral names Non <j]e & non tpparerc, are to us all
one. Give us fufficienc proof of your fealing tie
Do&rine of Popery by Miracles , or the Popes In-
fallibility by Miracles , as the ApolHes did the Scri-
ptures, and their preaching i and then you (hall car-
ry the caufe , and we profefs chat we will rejoy-
cingly pafs into your Tents, and proclaim yotf
Prophets or Apoftles of Chrift : But when we
live among you , and fodid our Fathers before us ,
and hear you prate and boaft of Miracles, when we
cannot fee that ever you did fo much as make a dead '
flea alive again , nor cannot fee the leaft Miracle
from you, if we would rideor go as far as our horfe
or legs can carry us , to fee it , what can we take
you for but the moft fhamelefs fort of chea-
ters ?
If you could accufe us o£ negligence , as if we
might fee your Miracles if we would but travail for
it, or of unbelief, as if we denyed that which we
have evidence of, we might bear the blame : but
there's no fuch thing. I profefs as weak as I am , I
would go many a hundred miles to fee fuch Miracles
as you boaft of, if I had fufficient ground of ex-
pedition that I might not loft my labor. And I
would read over any Volumes that I were able to
find luciffient Teftimony of them; But where is this
teftimony ? Knot refers us to TSrifr/j , and others co
fuch like reciters of their Fables. And when all is
done , there are three forts of Miracles that they
f
%i6)
fpeak of. i . The Miracles of the Apoftles and firft
Churches mention in Scripture, and thefe are againft
Popery : fo that we may well fay that the do&rine
which contradifteth Popery is confirmed by Miracles
in that the Scripture is fo confirmed. * 2. The Mi-
racles of the following Churches till fix hundred.
Thefe were comparatively few, and lefs certain, and
fabulous mixtures in many of the reports of them.
But whatever they were, they were no confirmation
of the Popes Infallibility, or univcrfal Epifcopacy or
Jurifdi&ion, which neither the Inftrumcnts of thofe
Miracles, nor any man elfe on earth , as far as can
be proved did then believe. And whereas there
were fome Ceremonious fopperies that were then
ufed, which the Papifts do yet ufe, and would per-
1 fwa&e us that thefe Miracles were confirmations of
them, we deny it, and profefsthe nullity of their
pretended proofs. They fay, £lf they be not infal-
lible in all things, how can we believe them in any
jbinp?3 1 anfw. Becaufe that i . Their Miracles are ex-
preffed Atteftations to fome thing, that is, toChri-
ftianity , but not to all things that they may think I
Nor could they ever work a Miracle to confirm
fuch private opinions. 2. And the liibftance of Chri-
ftianity which their Miracles do atteft , Were more
unqueftionabie before attefted by Scripture and for-
mer Miracles - whereas the errors which they intro-
duced are eontradi&ed by Scripture and the Miracles
that attefted it.
Arid whereas they would make the Apoftles cafe to
be like that of the Fathers ; It is very much different.
For though the Apoftles Miracles were atteftations
to all their doftnne , as well as to fome. part; that
was becaufe they were Officers Commiffioned by
Chgft
(»7)
Ghrift to that work , to deliver his cUftrinc firft to
the world, as infpired infallible men, and tofealit
to poilerity for future certainty. : But the Fathers
had no fuch work in Commiftien; but onely to
preach the do&rine thus fealed and delivered them
by the Apoftles, and therefore their Miracles were
to another more private , and jreftrained ufe, accor*
ding to their Commiilions and work; that is, to
convert thofe perfons to the faith that kiew of chem,
by a fubfervient atteftation , fo that- it could oblige
none to believe them in other things • much lefs in
their miftakes.
3. The third fore of Miracles are thofe of later
times contained in their Legends. And ferioufly,
would the Jefuites perfwade us that thefeare of equal
authority with the Miracles^m&ittoned in Scripture?
or any whit like th'em ? I have given you a tafteof
fomc W tfcem in the former Difputation : more you
may fee of their ridiculous vanity in Doftor Franc.
Whites Defence of his Brother, /uf. 147. 148.
\jVe mufi believe a Baronius that
Saint ¥u\btckfuc!(t our Ladyes * B * r ^\™>*°**/
br-fis* And Antonine b that Saint f u £j, iftt p , \ , ™™\
Dominiek wallet in the rain ank c , 4. § 6.&>c* 7. § 8,
was not wet * y and hi* Heck* lying (pc *« §4. Math*
allniqhtin the river y Were taken F *™ bi ft- ^ngl. m
cut dry and without hurt: That >$*&*-&»&
the fame Fryer fpyed the Devil fitting in the Church
like a Sparrow , and calling him to him, deplumed
him s andfo put him to d great reproach : "And that he
made the Divel hold him the candle in his bare fingers
tilUthey were burnt : that a leacherous Priefi by kif*
fing his band, "toot cured of incontinency . That Saint
Bernard by blejfing their Ale f and giving if font*
Q^2 lewd
(228)
lewd perfons to drink^, caufed Gods Grace to enter in-
te them ; That he made an old Grandamt of above
fcarfcore jears eld to give fucj^ to the Infant , when
the mother was dead : That he killed Fljes by Ex-
communication ; and excommunicated the Divel ,
and thereby difabled him from lying with - Women :
c That Saint Francis turned a
\ Vix ^ K*™ r pr*fi*' Cafonintoa Fijb , andwater $n-
€ ZTZVSZ t0 wi " : m i' the t ^c^d forth
&Lcgend.bae recitm ^ater, and Anchors to fmmme ;
Preacheth to Birds and Beafis ,
to praife God, tillthej were Jo attentive to his doUrine^
that they Would let him touch them , and would not de -
part till he gave them leave s and had blejfed them with
the fign of the C ro f s ; converted a cade Lamb by
preaching to him, fo that he Would frequent the Church
of his own accord , and kneel before the Altar of our
Lady at the Elevation of the Hojl : By Which ex*
tmvle, Surius calleth on the Heretickj to learn towor-
fijip the Ble fled Virgin y and to adore the Sacrament.
Alfo y that he caufed Swallows, Grajboppers and a Wild
Falcon to joy n with him in the Traifes of God.~] Abun-
dance more of the like, more foppifh , and too ma-
ny to be here meddled with , their Legends are full
of; And thefeare their proofs of their true Church
and infallibility by which they may be known
by them that believe not the Scripture, I think
indeed that thefe proofs are well faid to be In*
dependent of Scripture ; for the lefs a man be-
lieves the Scripture, the more he is like to believe
thefe.
But by what certain or probable Teftimony (hall
we know that ever, fuch things were done? What /
muft we needs believe every doting Fryer that gives
us
(zip)
tis but his bare word, and chac many a year (if not
age)aftcr chefe Miracles are fuppofed to be wroughi:
Maft we believe them that fo ftiamefully con-
trad^ one another? Math. Par u d ^ ^
* faith that Saint Franc is was branded hcwj f.j^ *
with his five wounds fifteen dayes
before he dyed: BuilScxavcnture , Vincentin* and
Snriiu fay he had them two years before he
dyed.
Nay muft we bclive as the very foundation of our
Faith, that which the Papifts themfelves believe not ?
How commonly do they among themfelves deride
thefe ftories, as pious fraudes , and fome of cheru
foundly ehide the Authors. I will at this time cite
but the words of one, and that is no Babe, even
CMelch* Cantu , whom H diamine referreth us to fo
oft.
* c [_Lib. II. cap. 6. pag. (mibi) 33. 34. ghudaw
4e enimeornm ant vcritatis amor e indntti , anti^gcnpti
" pudoris&Q. That is, Someof them (the Heathen
u Hiftorians) either induced with the love of Truth ,
M or in ingenuous modcfty,did fo far abhor a lyc^than
'* perhaps we (hould be nowafharaed r that fome hea-
u then Hiftorians were truer then ours. Ifpeak ra-
" ther with grief then in reproach ; the Lives of
<€ the Philofophers are much more feverely (that is,
" truely) written by Laertixs, than the Lives of the
" Saints are by Chriftians : and SxtuniHt did fas
"more incorruptly and more entirely fct forth
u the affairs of the (Romane) Cxfars, then Catho-
" likes have fet forth, I fay not the affairs of Em-
" p?rors , but of Martyrs, Virgins and confeflbrs.
M For they But ours do for the molt part either
" follow their own affe&ions, or elfe of fet purpofe
Q^3 "forge
" forge fo many things % that indeed I am not onely
<c aftiamed of them, but alfo aweary of them. For
" I know that thefe have-brought to the Church of
, €t Chrift fmall profit , but much difprofit : I fpare
" (mens) names becaufe-- — It is certain that they
Cf who write Church Hiftory feignedly and deceit-
<c fully , cannot be good and fincere men; and
"that their whole Narration is invented \ either
<c for lucre, or for error, whereof one is filthy, and
" the other pernicious. The complaint of Ludovi-
<c cm is mod juft of fome feigned Hiftories in the
<c Church, ke doth indeed prudently and gravely
" reprove them that take it to be a matter of piety
*' to forge lyes for Religion. A thing that is very
*' pernicious* and no whit necefTary. For we are
<c wont not to believe a Lyar , even when he tells
"truth. They therefore who by falfe and lying
<c writings would ftir'up the minds of mortal men to
lt worfhip the Saints, thefe feem to me to have done
<; nothing elfe , then to make men deny belief to
<: truths, becaufe of faifhoods — To what purpofe
V is it to pretend the name of Hiftory to fiftions and
€c fables? As if the holy men of God did need our
"Lyes - — But while fome do too much indulge their
~ ownaffedions, and write thofe things which the
writers mind, and not the Truth doth di&ate,
r< they make us fuchSaincs, fometime, as the Saints
f ; themfelves would not be, if they could : Can any
<c man believe that Saint Francis was ufed to rake the
" Lice on him again which he hadftiak't off him ?
tc The Writer thought this was part of the mans
" holinefs , but fo do not I, who know that the holy
cc man was pleafed with poverty, but not with filthy-
f c nefs. And how ridiculous is this, that the Divel
cc
(2 3 1)
li ra & n g on a time againit our father Dominklie was
cC conftrained by this Saint to hold the candle fo long
in his hands , till it did not onely trouble him, hue
tc incredibly pain him. Such examples cannot be
" numbred : but in thefe few mod of the reft may be
" underftood , which have darkened the hiftories of
Ct the moft famous Saints ---- They do therefore cx-
" cccdingly wrong the Church of Chrift , who think
lc they do not well fee forth the excellent deeds of
c *the Saints, unlefs they adorn them with feigned
" Revelations and Miracles Wherein the irnpuden-
<c cy of men hath neither fpared the Holy Virgit,nor
" the Lord Chrift —-Of late years when I was at
|f the Council of Trent , I heard by fome that Al<g-
"fins Lifpomannus was healing this difeafe , by writ-
" ing a hiftory of the Lives of the Saints in a conftant
cc and grave fpeech: But I could never yet fee this,
" nor any other which I could allow, of
" all thofe that have come into my hands. *t*
So far for Melch. Canus.
And do their own moft Learned and Judicious
Writers cry out of Lyes, and Hiftories fo much
more falfe then the Heathens, and impudent forge-
ries , and fay that, they tiever faw any of thefe
Hiftories which they could allow of ; and yet muft
we needs make thefe the Found§tion of our Faith,
infteadof the fealedWord of God? What a Reli-
gion have the Papifts that is built on fuch a founda-
tion!
Yea of the reports of fome of the late Writers
that were next before Popery , I will add a few
more words ofCanw, ik li.u.pag. 337. 4< QC>-
" cero thought 'Dernofthener nodded fomtime j and
" Horace thought fo of Homer himfelf. For though
Q 4 " they
" they were excellent, yet but men.- And the fame
<c perhaps may I fay juftly and truly of Beda and
■ c Gregory. One of them in his Hiftory of the Evg-
" Uih , the other in his Dialogues f do write certain
V Miracles, talk't of and believed by the vulgar,
cc which the criticks of this age will judge to be un-
** certain I (hould have more approved thofe Hi-
" ftories, if their authors had according to the afore-
4t faid rule, to feveritv of judgement , joyned more
"care in their choice — ] And how he lets fly at
the If es of AntoniM and Valvacen : The next page
(hews: And pagej^S. 339. how he cenfures E-uje*
him himfelf. But I muft forbear more fuch citations
left I weary the Reader.
It is now long fince Do&or John white told them
of their a Cajetans words, who faith
* opuftuLdc i«p t cannoc bc known infallibly
Lvncep. Vitl. <c ih%% the Mirac | es upon which lhc
>> /art. 1. tt*. " Church groundeth theCanonization
£ c . c. " of Saints, are true] And their 9 An-
twiniM Florent faith of the vifions of
Bernard and Urigit about the Virgin Alaries con-
ception " [They are fantaftick vifions and mens
"dreams] And their Claudius £fpew
I*'™ f*" c Jaith " [No ftable is fo full of
" dung , as the Legends are full of
" fables .— Yea very fiftions are in their porteflcs]
*?m. 1. And Gerfon^ "[All thefe the Church
. receives,and permiteth them to be read,
cc not as certainly true , but more attending to whac
" might be in pious recogitation,then to what indeed
"was done] And Dodiox white then made a chal-
lenge to tfccm , that we will admit of all thofe* Mi-
f^tlcs,, which are reported by fuch men, as fome
*>f
(*3J)
of their own Writers do openly Note for
Lyars. c Which challenge the p „„ . ... , y §
** /v r» 1 u j • j •- e W^/W Works 6>L
Popifti Reply cr had no mind it ^ M g ^
feemsto take up.
But though it belong to the Romtrtijls to prove
their Miracles (whiih prove their Infallibility with-
out Scripture) and not to us to prove the Nega-
tive, yet I ihall try to (hame their confidence by
a few pertinent Queftions , when it {hall appear
how little they have to fay in anfwer »
them
Jllj. And firftl defire to know of them whether the
Miracles that prove their infallibility without Scri -
pture are wrought by the Frefent Church t or by
the Church of former ages onely ? If by the prefent,
why cannot we fee them? Why are we ftillfcnt to
Saint Brigit , or Saint Francis , or Saint Somebo-
dy that is long ago dead and gone ? We thought
once we had had one neer us here , I mean, the Boy
of Bilfon y who did wondrous things in favor of the
Papifh 3 but in the IfTue, by the induftry of Biftiop
Merten he was proved to be a counterfeit , and con-
feffed himfelf trained up by the Papifts for the cheat.
But if it be onely the Generations that arc dead and
gone that wroughjt Miracles , thea I would further
aske. i. Doth it not feem then that your Church is
Apoftate , in that it hath loft the gift of Miracles ,
which you fuppofe fo necefTary ? And how will the
Gifts of your predecefTors prove your prefent infal-
libility, any more then the Gifts of the predecefTors
of the Cjreek^ Bifhops will prove their infallibility
that now are? 2. If paft Miracles may ferve with-
out prefent, then what need any more than the old
Miracles of the Apoftles ? And then why are not
all
all the Apoftles fucceffors infallible as well as the
Pope? Seeing all the Apoftles had the gift of Mira-
cles (and many thoufand more ) Therefore thofe
paft Miracles (hould prove all Bifhops infallible that
fuceeeded them.
2.^£efi. I defire alfo to know whether it be
your Pope himfelf that Works thefe Miracles , or
fome other perfons ? And if others , whether it be
oncly fome of your Church , or all ? If it be the
Pope himfelf, why then have we moremurthers then
Miracles charged on your Popes by your own hifto-
rians ? and why will not hisholinefs do fome Mira-
cles in charity to poor Hereticks? Why do you
boaftno more of you Popes Miracles J One Icon-
fefs we read of in the Golden Legend , that Pope
Leo the firft by the means of a woman kiffing his
hand was fo vehemently tempted with luft, that he
was fain to cut his hand off: but the Virgin Mary
having companion on him, joynedhis jiand to his
body again. But this is no foundation of our
faith.
But its plain that it is Saint Hecket , and Saint Bri-
git and Saint Katharine that you (end us to for Mira-
cles, and not to the Pope : And then I would further
know whether one mans Miracles will prove ano-
ther man infallible unlefs they were wrought in con- *
firmation of the affertion of that other mans infalli-
bility ? It fhould rather prove Saint Urigit and
Saint Katharine infallible that are faid to have the
Revelations and Miracles , then the Pope, that had
none. Would it prove the Patriarch of Csnttanti-
nople infallible , if any one that is under his Govern-
ment (hould work a Miracle ? ? Or are you fure that
there is no Miracle wrought among the Grecians, A-
bajfines or Armenians > More-
03
Moreover, if you are All Miracle Workers, wliy
can we never fee one , nor have certain proof of
one ? But if it be but fome very few of you (as good
as none) how will that prove the infallibility of your
whole Church? When' the Apoftles wrought Mi-
racles, that proved their cW» infallibility : but that
proved not the infallibility of all in the Church nor of
every teacher in it, nor of the greater number of them
3 • £lii c ft- *f y° ur Po P e * n( * Church be proved
infallible, by fuch Miracles as the Apoftles were
doth it not follow then that all your Popes are infpi-
rcd perfons or Prophets as the Apoftles were by
which the gift of infallibility was conveyed to them?
4. jjhffi. Yea will ic *not follow that all your
Church arc infpired Prophets, if all your Church be
thus infallible : But you cannot expeft that we fhould
too eafily believe thefe. If you have Apoftolick in-
fallibility grounded on the like Miracles , then rauft
you not be each one dif- ;undly infatlible,as the Apo-
ftles were ; and not onely altogether ?
5. £u/ft. And is it not plain then that all your
di&ates are Gods word , if you have the fame feal
and infpiration as the Apoftles had? And foyour
Pope, at leaft, i£ not each one of you muft make us
new Revelations , or new Scripture : And is not
this hainous arrogancy, thus to equal your felves
with Prophets and Apoftles , when you are none ?
They could but be infallible, and fo you fay is the
Pope , They could but feal jheir do&rine by Mira-
cles, andfo you fay <loth your Church.
6. £>#efi. Will you grant thart we are all infallible
here in England^ if we can prove any Miracles done
among us and by us?
7. £>ueft. Is it not abfolutely ncceffary to the
vali-
validity of the Tcftimony of a Miracle, that it be
not conrroled by fome greater Miracle or evidence ?
Ocherwife the Magicians in Egypt , and .yimenxAin-
gus might have gone away with better refutation.
But your pretended Miracles are controlled b^ far
greater and furer, and therefore of no force: For
yours are to confirm a dodrine contrary to the Scri-
pture, which was confirmed by many furer Mira-
cles. This we are ftiil ready co prove, though
here we take it for certain : bucyouufe to decline
that tryal.
8. Jll*rfi Is not every Prieft infallible , and every
Church that hath the Eucharift, according to your
doftrine ? For fure Tranfubftantiation is a Mtracle :
I do not think you wil! deny it. And a Prieft, even
in deadly fin, may bean inftrument of this Miracle,
if your Church be infallible. Is there then no Eu-
charift among the Abaflines % Greeks, or any that
iUbje¬ toyou ? Or are they all infallible? And
if Miracles be as common as Tranfubftantiation ,
the priyilcdge proved by them muft be as common.
So much to Matter Knots firft proof of his Infallibili-
ty without Scripture.
i His fecond Independent proof, js£San&ity3 But
Sir i. Are all Saints infallible? Sure you dare not
iay fo ?
2. Will the Sanftity of one man, as Saint Francis
or Saint c Domimcke 4i prove the infallibility of the
Pope that hath no Sandity? By what means? Ra-
ther if Saints be infallibfe, a Murdering, Simoniacal,
Drunken, Fornicating Pope (as yours confefs many
of them were) are not like to beinfal{tble ^ efpeci-
ally Saint "Brigit cannot make the Pope infallible
by that San ftity, that would not make or prove her
fdf infallible. 3- Who
(*}').
- ;. Who muft be judge of your San&ity and
ours? Your felves no doubt. For my part, if my
falvation lay wholly upon the pa/ling of a righteous
cenfure between us in this point , I moft needs pro-
fefs, that even in Sngland, where the Papifts fhould
be of their belt fort, beeaufe it is not the common
way of the Nation , but a difcountenane'e way ,
and where they are but few , yet I have
known fo few of them that have not been
common Swearers, Curfcrs, Drunkards, Whore-
mongers, or the like, and yet fewer that evermani-
fefted any ferious minding of God and the life to
come, or any experience of the work of Sanftifica-
tion on their hearts; and who fhewed any more ho-
linefs than what lay in certain ceremonies, words,
gefturcs or other formalities; and on the contrary
I know fo many Protcftants of heavenly hearts ("as
far as I can judge) and obedient lires ; that there if
no comparifon , in my moft impartial judgement be-
tween Papifts and Protcftants in matter of holinefs.
If this therefore be the proof of infallibility , fure
God will excufe me, if I take England to be as infal-
lible as R ome^ beeaufe lie requires me not to put out
ray eyes, nor to fay the Swan is black, and the Crow
white , beeaufe the Pope fhail fay fo before me.
And yet we ftill difclaim all pretences to fuch infallibi-
lity.
The third mark that Knot brings, is their [^Suffer-
ings.;]
But i. Sure the Pope fuffers but little (in this life :
but in the next, let him look to himfclf) How then
do other mens fufferings prove him infallible?
2. Do not the poor Greek Churches and other
Chriftians under the Turks, fuffer more then the Ro-
rnanifts? 3. Do
3 . Do they not Aake us fuffer incomparably more
then they ? Is it not impudence almoft inhumane af-
ter the murder of fo many thoufands of the Albi-
genfes y fV-aUenfcs, 'Bohemians^ after the Maffacres. in
France^ Savoy, Ireland^ the burnings in SnfUnd^ the
Powder-Piot , after their bloody inquifition of fo
long continuance , and the reft of this kind , to tell
the remnant of their furviving neighbors , that their
Sufferings prove them infallible, while ouir itnfbrings
prove us Heretical ?
4. Is it not ambition and defire of Rule that is the
very cauie which they contend for? Whatstheun-
reconcileable quarrel fo much as that all the world
will not be fubjt&to them ? And yec the Sufferings
of thefe men prove them infallible ? If one Butcher
Hf»rj-the third of France, and another Henry the
fbarth , and others would blow up the Snglifb Par-
liament with Gunpowder, is the Pope infallible if
fome of thefe be hanged ? Or what if iome of them
have fuffered from infidels ? Are not others as ready
fo to fuffer as they ? and have fuffered as much as
they ?
The next mark that he layes down is £Viftory o-
ver ail forts of enemies] But is it over their minds ,
or over their bodies that they mean ? If the firft ,
who muft be judge of their vixilories, but them-
selves ? I never heard any of them plead their caufe
but in my judgement they had the worft. There is
no party but may turn divers others fo their opini-
ons, Mahomei'htth got Far more followers in the
world then Chrift, and Heathenifm than either. If
Papifts can turn all thefe, why do they fuffer thern-
felves fttll to be confined to fo fmall a part of the
world ? And if it be victory over mens bodies that
they
they mean, I fay the Iikfc. Have not the Turkes a
larger Dominion than the Pope ? Have they conque-
red the Great Turl^, the Great Mogol, the Grand
Cham of Tartary^&i? Are we not as infallible as
they on this account , when we conquer them ? It
feems then, when Papifts arc fo induftrious to enlarge
their Dominions, to deftroy their enemies byPoyf-
oning or dabbing Kings, or other means , it is that
they may have a further Teftimony of their infallibi-
lity.
The laft mark which the Jefuite raentioneth, is £the
converfion of Infidels.]
But i If that be a fure Mark, we af e infallible as
well as they : Foi we have been means of converting
Infidels, And fo have the Greeks Churches , and o-
thers that difown the Popes infallibility.
2. If that Argument be good, then it was not only
the Apoftlcs, but all that converted Infidels at the
firft (or after) preaching of the Gofpel, that were
infallible : which fure they never pretended
to.
3 . If it will prove any body infallible, its liker to
prove them fo that did convert any Infidels , then
the Pope that onely gives them leave or order to
doit.
4. Let them not boaft too much of their convex
fions , till we have a better chara&er of their new
made Chriftians , and a better report of their means
of converfion, then Accfia and other of their own
Jefuites give us, who have been eye wkneffes of the
cafe. To cut men off by thoufands or millions, and
force the reft to Baptifm, as cattle to watering,when
they have nothing of a Chriftianbut the name and
thatfign, andfpme forget the name it felf ; this is
not
. not a converfion much to b^ boaftcd of. Nor muft
they think that all are Chriftjans that the King of
Spain conquereth for love of their Gold and Silver
Mines. The Apofties did not con vert Infidels by an
Army, but by the word and miracles; but it is the
King of Spaines fouldiers that have been the effeftu-
al preachers to work the conversions that you have
moft to glory in. If the Jcfuit had put his proofs
into well formed Arguments, what fluff fhould we
have had?
So much for the Anfwer to Chillintmrtb , and the
new Fundamentals of the Romifb faith, by which
they can prove their Pope fnfallible without being
beholden to Scripture for its help ( Andlmarvaile
not at their contempt of Scripcure-Tefticnony to
them, unlefs there were more, or more appearance
for them then there is.)
Having confidered the Papifts proof of their infal-
libility J (hall next (though it be more then the caufe
obligeth me to)fay foraewhat to prove the Negative,
and fo proceed to my fecond Argument againft
them.
Argn. 2. If the common fenfes of found men (or
their fenfible apprehenfions) be fhfallible, then the
Pope with his pretended General Council is fallible :
But the common fenfes of found men are infallible :
Therefore,^.
I know not how we fhould come nccrer hand with
aPapift, nor to plainer dealing, then to argue from
common fenk. And as to the Antecedent , Either
fenfe is infallible , or it is not : If it be , I have that
I feek. If not, then mark what follows.
i. Then
( W)
I. Then no man can be fure that the Chriflian Reli-
gion is true : For the proofs of it all vanifh, if fenfe
be not infallible. If you plead the Miracles of
Chrift and his Difciples , no man was fure that he
faw them. If you plead the death and Refurrefti-
on and Afcenfion ot Chrift, no man was fure he faw
them , and therefore could give no aflurance of it
to another. All the Difciples fenfes, and the worlds
fenfes were for might be/or ought we know)dccerv-
cd. Nor are you fure that any writings or traditions
came down to us from the Apoftles : For the eyes of
the Readers and the ears of the hearers might be de-
ceived. 2. And then moft certainly the Pope him-
felf and all his Clergy are fallible : For they cannot
be fure of that which the Apoftles and following
Church were not fure of > Nor can they be fure that
in reading and hearing,their eyes deceive them not.
And I take it for granted that the Pope and his Cler*
gy do ufe their fenfes, and by them receive thefe mat-
ters into their inrelled. Nay if fenfe be fallible, no
man in the Church of Rome can tell whether there
be any fuch place as Rome , or any fueh perfon as the
Pope at all, or ever was. Nay what elfe can any man
be fure of?
I fuppofe you will marvail why I beftow fo many
words on fuch a point ; But you fee what men wc
have to deal with : When all the quarrel between us
muft be iflued by this point, whether common fenfe
be infallible ? For if it be, we infallibly carry the
caufc: Yea whether it be or be not, as (hall ap*
pear*
I come nftct therefore to prove the confequence :
and that I do thus.
R tM
The judgement of the Pope and his pretended Ge»
neral Council fcdiredly contradi&ory to theappre-
henfion or judgement of common fenfe ; therefore
if common fenfe be infalliblc,the Pope and his Coun-
cil are fallible.
The confequent is unqueftionable ; the Antece-
dent I prove by this known Inftance.
Common fenfe takes it to be bread and Wine that
remaineth after the words of confecration : The
Pope and his Council fay, it is not Bread nor Wine
that remains after the words of confecration : there-
fore the judgement of the Pope and his Council is
dire&ly contradi&ory to the apprehenfion of com-
mon fenfe.
For the firft, I appeal to the fenfes of all men that
ever received the Eucharift. Whether feeing, feel-
ing, fmelling, and taking, do not as plainly cake it
to be Bread and Wine , as they do an^ other Bread
or Wine at their own tables ? and whether they can
fee or tafte, or fmcll, or feel, any difference to give
them the leaftcaufe of doubting? I am fure I have
the judgement of thoufands and millions on my fide,
which in a matter of fenfe among found men, is cer-
tainly enough. And if thePapiils are fomadas to
tell me, thatitis othcrwife with their fenfes ; and
will ferioufly profefs that their eyes, and tafte,^.
do not take thefe for Bread and Wine , but perceive
that they are not, I will take tkem for (hamelefs
lyars, or madmen ; and I fuppofc no man in his
fenfes will blame me for fo doing. Well ! itspaft
doubt that all our fenfes tell us its Bread and Wine , <
as confidently as they tell us any thing iS fuch. And
it is certain that the Pope and his Council tell us it is
not Bread and Wine : Jf our eyes be infallible that
read
(*55)
" the 12. Benedict, the 13. andfebn 2-3. and it could
<c noteafily be judged which of them was true and
*' lawful Popef, feeing there were not wanting to
" each of them moft learned Patrons] So far Erfl-
armine.
Where obferve 1; That even learned men, yea
General Councils , and the Church may be uncer-
tain which is the true Pope. Its worth the en-
quiring then, whether they be not uncertain that
the Romane fucceffion i$ interrupted ; and uncertain
at that tifne whether God had any word ? or what
was the fence of it ? and whether it 4 was certain to.
them that the Church failed not, when they had no
certainty of the head ? and whether their head and
fo their Church were then vifible orinviiible, when
they could fo hardly be known ? And note, that
Bellarmine doth difclaim the Com- popes with
this John 2$. and faith elfewhere, that it was moft
likely that this was the true Pope. They have
brought their glorious head, Church and infallibility
to a fair pafs!
Belides this, the General Council at Bafill did
fhortly after depofe Pope Eugenia* the forth, de-
claring him to be \_A rebel againfi the h$ljf Canons' ,
a Mteriotu dijlurber and fcandalizer of the peace
and unity of the Church, a Simonifi , and a per-
jured Wretch, incorrigible , a
fchifmaticl^ and an obftinati * yn % &e V(Z u Sylvi.
heretic!^] * To this Bellar- geft. conciL *B*fil. It. 2.
And note that this Euge*
xw fey force kept the Popedome .'after a General Coun-
cil had depofed him for tbefe crimes : How then caa the
fucceing Popes have a jiifi title, and Kline pretend to an in.
cerrupted lucctffioiv or any other Bifhops or Presbyters frem
them ?
mine
CM*)
mln^ hath not a word to fay $ but onely that the
Council did hira^ wrong, and at Laufanna, undid their
a&s. And thus he is content to grant that i. A
General Council may erre (which he maintainetb)
2. And that a Pope may be a herecick and to be de-
pofed in the judgement of a General Council ? k And
are the Papifts forced to yield us thus much ? I would
fain know then from Bellarmine or any Papifts fur-
viving him, whether that General Councils do erre
in faith, and be Hereticks or not , for that their
judgement ? If they do fo err, then where is the visi-
bility of their Church with the reft of its privileges
which they fo boaft of, when its Reprefentative bo-
dy, a General Council are Hereticks, as thinking
the Pope to be fallible ? But if they erred not defiie ,
or were no hereticks. i. Then its feems the Popes
infallibility is no fundamental, 2. Then it feems we
are no hereticks neither, for denying that which Ge-
neral Councils of Papifts (pretended by them to be
General) have denyed. 3 . Nay why fhould they be
angry with men for erring fuch an error (as they ac-
count it) which their own general Council* may one
after another erre.
- Argti. 6. From the Papifts own open known con-
feffion : If the Papifts themfelves do confefs both
Pope and Council to Joe fallible, they have, little rea-
fon to blame us for affirming the fa«mewhich they con-
fefs : But the Papifts themfelves do confefs both
Pope and General Council to be fallible : There-
fore, &c.
I do not mean that all the Papifts confefs it of both,
but one part of them confefs it of one and the other
(257)
of the other of them. TSellarmine and his fellow
Jcfuites with the Italian party do confefs that a Ge-
neral Conncil may erre in matters of Faith : The
French and Venetian Papifts , with all the Doftors
of their party affirm that the Pojf) e may erre and be
aheietick, and teach herefie : fo that by the confef-
fion of one hxlf of them a Council may erre and by
the confeflion of the other half the Pope may
erre.
If any imagine that though both may erre dif- jun&>
ly, yet not conjunftly, I (hall onely now fay, thac
the concefiion thac each of them dif- junftly may err,
deftroyeth the force of all thofe Arguments which
are brought for their infallibility • and therefore will
prove it of them alfo conjunftly. But we have yet
further proof*
Argn. 7. If the very fubftance of Popery be no-
thing but a fardell of errors brought in by the Pope
and his Council to corrupt the Chriftian Religion a?
mong them, then certainly the Pope and his Council
may erre : But the Antecedent is true : Therefore fo
is the confequcnt.
All the Qgeftion being of the Antecedent , and it
being proved before in the former difputation , and
fully by our writers againft them, I (hall thither for
brevity refer you. What impudency is it to intro-
duce fuch abundance of corruptions contrary to the
exprefs word of God and after all this to fay \ they
cannot erre when they have fo plagued the Church
with their errorf?They teach men to ferve God in an
unknown tongue, and fpeak and hear they know not
what,to worfhip the Bread with divine Worfihip, to
receive onely the bread, when Chrift ordained that
they ftiould have the cup, and fo do abolifti one half
of the Sacrament, they adore the Virgin Marj and
other Saints; they plead for jnftification by the merit
of their own works, as having a condignity of the
reward ; they make the Church a new thing by ma-
king a new head and center of unity and a new and
daily mutable Religion, in a word they poifon both
Church policie, Worlhip and Doftrine by their err-
ors; and when they have done they ftand to it that
they cannot erre. Like a Leper that ftiould maintain
he cannot poflibly be Leprous, when he is covered
with it already : or like a fwearing or drunken beaft,
that ftiould fvvear that he never did fwear nor was
drunk, nor ever can be, whenheiyeth drunk in the
dirt, and breaths out his oaths. What need any im-
partial difeerning man any other proof that the Pope
and the Church of Rome is not infallible, then actu-
ally tQobfervethefwarm of their errors that have
troubled the Church ?
Argu, 8. If the Popes the mfelv-.es sre to be believ-
ed, or if they are not to be believed, they are not
infallible. But either they are to be believed or not:
Therefore.
If they he aoc to be believed, what need there any
more proof .? Jf they are, what need there alfo any
more proof, when they tfcerafelves confefe chen>
felves fallible. ? Not a Pope for; above fix hundred
year^afrer Chrift did ever pretend to infallibility as
cm be proved : Pope 4M*n the fixtb, one of the
rnoft Learned and beft that -ever they had this many
hundred year?, hath written his judgement that the
Pope
(V9)
Pope may crrc. And I think he is likcr to know
himfelf , as to his infirmities, than aay of his flat-
terers are. His words pre thefc Be Sacram. Confirm,
art. 4 a&fin* tC \jDico^ cjnod p per £celefiam Ro m
cl man&m i*tclligAtptr c.iput ejH*, p*ra Ponsifex^ cer-
cc rum ifi qtiodfojfit crraro, itiuv* in iu qna tangnnt
*'fidim; hare fin per [turn dstcrminztjxmem aut chert*
c * talent afterendo ; plures cnimftterurit Pontifices Ro»
* l mam btreticijTbat k [I liiy, chat if by the Church
"of Rome be meant the Head of it, to wit, the
" Pope, it is certain that he may erre , even in thofe
" things that couch the faith by dilerting herefie by
*i his. Determination or Decretal: for there have ma-
<c ny Popes of'Rme been tereticks. J Thus you hear*
what a Pope faVes of himfelf.
ArgH.9. If the Pope be infallible, then either it is
hi* mind in believing , or his tongue in (peaking, or
his pen in writing, that is infallible. But it is neither
his Mind, nor Tongue, nor Pen : Therefore he is not
infallible.
i. That his mind is notinfailible, la point of be-
lief, is confeft by the Papifts themfelves. One part
of them faying he may erre, and the other maintain-
ing that he may be a hercticke, and that many have
been fo.
That his tongue and pen is notinfailible when his
underftanding erreth is plain.
Ji .In that otherwife he (hould be infallible in diffem-
[ Ming, and God is feigned to promife a man to keep
his tongue from error when he fpeaks againft his
own heart j which cannot be proved , nor foundfy
imagined.
2. The infallible (Mates of the Pope while he er-
reth in mind fhould be all cither unrcafonable ads
as being the words of one that knoweth not what
he &ith, or interpretatively lies. For when a man
fpeaks contrary to his judgement,if his words be true
in themfelvesyec they are interpretatively lys.becaufe
he fo takes them, and intendeth them as falfhoods to
deceive others. For inftanceJf Pope John the 2 ? . that
was depofed by a General Council upon Articles ex-
hibited againft him for denying the Refurretfion and
the Life to come, ftiould with his tongue 'have taught
the Refurre&ion and the Life to come ; this had been
as lying to him, though the thing it fclf be moll true.
Andwemufthaveaproraife that the Pope of Rome
and his Clergy , among "all the Lyars in the whole
world,fhall be the onely infallible Lyars.A happy « e -
neration of Lyars fure ? But where is that promil ?
3. It was for the error of the tongue as well as of
the mind, that the Clergy defpofe'd Liberim & Felix
and that the Councils of Pifa, Confiance, and BafiJ
depofed the other Popes above mentioned. For
1. they could not know their minds but by their
words. 2. They -charged them with the errors of
their tongues as well as mindes.
■'
ArgH 10. If Popes be infallible in the matters
whiriuhey understand not , then it muft be by Ea-
thnliafm or prophetical infpiration. But all Popes
are ignorant of many Divine Trudis, and fome more
tjotor.eufly )gnorant,and yet neither All nor Any of
them (tor ought is ever proved ) were Prophets or
Civ.nery irfpired:. therefore they are not infallible
For the Major its plain, that as no erring man muft
(*<«>
w
fpcak againft his own mind, if he be infallible , (o an
ignorant man (in thofe points) muft i. either have
his ignorance cured fuddainly by prophetical infpira-
tion : or clfc 2. muft fpeak as in an extafie,without or
befidehis own mind : there being no other way im«
aginable.
And as for the Minor I prove both parts of ic.
i. That Popes are ignorant of many Divine truths,
I prove thus. i.They that are ignorant of many
truths revealed in the Scriptures, are ignorant of ma-
ny Divine truths : For Scripture being Gods word,
all that is therein revealed is Divine truth. But Popes
have been ignorant of many things revealed in Scri-
pture: therefore I need not fure ftand to prove the
Minor, for they confefc it themfelves. And if the Pope
understood aU the Scripture, be were fure the moft
damnable finner in the world, for not revealing his
knowledge to others, 2 .Yea fomc of them have been
fo notoriously ignorant and unlearned that their own
Al^honfm a Cajiro faith ^tdverf. haref. li, i.e. 4.) that
<c [_It is certain fome Popes fo fo unlearned , that tbej
<c do not under -ftand the Grammarr\ And fure if they
that underftand not any Hebrew or Greek (which
arc the languages in which the Scripture is written J
no nor the Latin Grammar fhould underftand all the
Bible and erre in nothing , it muft needs be by a Mi-
racle, and by Prophetical infpiration. *
2. But that all Popes be not infpired Prophets,
nor illuminated by Miracles, I will leave to be judged
by the Papifts themfelves. Read Platina^ Stella, yea
or Baroniiu himfelf, or if they have any other (bat
is a more notorious Parafite to them, and lee them
be judges.
$,3 Argu.
(%6t)
Argn. 1 1 . If the Pope and his Council be infallible,
then it is either in Ail things that God hath reveal-
ed in the Scripture or are neceffary to be known, or
but in fome : If he be infallible in all things neceflary
to be known, believed, or decided, then will it fol-
low,
i. That the Popeisthemoft cruelly wicked man
on earth, and the greateft enemy to the truth and
Church that will fuffer the Church to lye info much
ignorance and contention, and will not reveal the
truth to reconcile and enlighten them. Why doth
he not write an infallible commentary on all the Bible
to psrfed our knowledge and end all our quarrels?
And why doth he not write an infallible fumm&ry of
all his fuperadded traditions? Hath not Chrifttold
him that no man lighreth a candle to put it under
a Bufhel, but where it may be fcen of all ?
2. Why doth not one Pope reveal that which they
think fit to reveal; but leave it to fucceflbrs one af-
ter another to do it by degrees ? Dare they fay that
there is any point of faith revealed in Scripture, and
neceflary to this age to know, which was not meet:
to be revealed by the Pope to the laft or former
3 . Why do fo many of themfelves, yea their Ge-
neral Councils fo much contradid: their Popes in
many things, if he be infallible in all things ? And
all of them confefs that either a Pope , or a Council
may erre ?
But if it be but fome things that tht Pope is infall-
ible in,then how fhaH we be fare which be thofe fome?
Can we know before he difclofeth them, or onely
after ?
after ? I fuppofe they will fay [It is in all thofe tWngs
which he determined or declareth] But if that be
the rule to know the extent of his infallibility by;
then i Every Pope beginneth to be infallible , when
Jhe beginncth to Determine or declare , and not be-
fore. 2. And then every Pope increafeth in his in-
fallibility, asheincreafethhis Decret?ls or Canons
3. And then one Pope is much more infallible then
others , who have made more decrees then others.
4. And then fome Popes were never infallible, who
never made any decrees or determinations or expo-
litions at all , fo that their caufe is loft, if their a&u-
al dife^veries be the Rule of the extent of their infal-
libility. And yet I cannot imagine what elfe they
can fay that may have any appearance of confiding
with their intereft.
For it is either a Pofitive or a Negative infallibility
which they mean and afcribe to their Church. If a
Pofitive, then 1. All the forefaid abfurdicies unavoid-
ably follow; whether they fay that they can infalli.
biy teach us all things (and will not} or but fome?
But if it be a Negative infallibility which they main-
tain (vU that the Church (hall never teach any falfe
doftrine ; Or the Pope (hall never deceive us by ob •
trading any error, though withall he may poflibly
teach usrbut pari, of the truth,yea the neceffarj truth,
yea perhaps teach us none at all) I fay, if this be
their meaning, then every infant or bird or beaft
hath as glorious a priviledge as the Pope of Rime:
For every infant and bruit is fo infallible; that we
are certain they will not deceive the Church by teach-
ing any error.
Perhaps they'l fay chat the Pope is pofitively in-
fallible as a fufficienc Teacher of the Church, in all
S 4 tilings
things defide at that time ; or neceflary to falvation •
and negatively infallible in all the reft, which are not
defide or neceflary ;To which I anfwer : i. Either fueh
points are de fide and neceflary before the Pope de-
declare them fo, and he therefore declares them fo
becaufe they arefo : or elfe he'declares them defide
and neceflary before they are fo , that by declaring
them fo,he may make them fo. If thefirft, i. then the
Papifts have loft their caufe ; for thats it which they
deny, at leaft qmad nos, though not infe^ as they ufe
to diftingui(h.2. And then its plain that no Pope hath
been positively kifalliblein necetfariu f ov&\\ points de
fide : for no orie hath declared alienor are they yet all '
(fay they) declared by them, but every Pope may ftill
add more,and who knows when we (hall have all. But
if they take the later way, then i . They fuppofe that
Gods word how exprefs foever doth not make a
point to be de fide and neceflary, till the Pope declare
it fo (at leaft quoad nos : and how it can be de fide and
neceffary, any other way then quoad nos, they fliould
do well to declare : For that which is credendunf,
eft ab aliquo credendum (that which is to be believed,
muftbe believed by fbmebodyj and that which is
neceflary is neceflary to fome one. ) So that the
Gofpel (hall be no Gofpel with them,nor the Law of
God any Law, though we read it and hear it* a thbu-
fand times,tiil the Pope tell us by parcels the meaning
of its particular words and fentences. 2. They make
the Popes afts to go before their obje&s, which is a-
gainft the nature of aftions : while they make him to
declare a point to be defide that it may become de fide-
For to declare that it iffi , fuppofeth that it ufo^ and
not onely that it Witt or feallbt fo defuturo. 3. And
fo they make all the Popes infallible Declarations,
Expositions, and Determinations de fide * to be
Lyes: for if he Declare a thing to be neccflary be-
fore it is neceflary , or declare this or that to be the
fence of Scripture , before it is the fence of Scri-
pture y or to be de fide before it be fo , what is
this but plaine lying ? But if they fay that he
declareth it to be de fide and neceflary onely for the
future , and not to have been fo before this Decla-
ration , then the forementioned Abfurdities fall up-
on them. And alfo i. The Pope is thenaGofpel-
maker, and the Law giver of the Church, and that
in fpirituals and internals • and confequently it is he
that is the King of the Church ( who hath the Lc-
giflative power , and without whom nothing that
Chrift hath faid (hall bind us) 2.Then the Churches
faith is mutable and in a continual change by new
additions : For the Decrees or Expofitions of every
Pope do make more Articles of faith then were be-
fore. 3. Then the prcfent Papifts are not of the
fame Rtligion as their fore-fathers (or their fore-fa-
thers not of the fame with them ) nor do they go to
Heaven by the fame way : For according to then*
own doftrine , if the prefent age of the Church
did not believe as de fide many things more then
the former ages were bound to believe , they can-
not befaved. 4. And then it is evident unmerci-
^ fulnefs in the Popes of Rome to make more Ex-
pofitions, Decrees or Determinations ! and fo to
make us of this Age, fo much work to do before we
can get to heaven and fcape damnation, which our
forefathers never had to do.
(z66)
,- , I know* one of them reply-
IMS* t0 ' eth t0 th ' 3 ' that chefe Addi -
tigns are no crtteicy, bccaufe
they make not faivation more difficult , but fa-
cilitate that which was necefUry before s ( or ro
that fence) Buti. tc feems then that fomewhat
was necerfary and ie fide before the Pope de-
fined, determined or declared them fo : By that
titae we are plainly told which thofe points be, the
PapiSl that undertakes and performeth it, will finde
hirnlelf at a fad lofs. 2, Buc is this man ferious?
Doth he think indeed that it is not eafier to believe
the Apoftles Greed, than to believe all that is in the
Councils of Trent % Hajil, Cenfiance, Latiraxe, with
all the reft, and all the Decretajs ( both the Popes
and JJidore Cfrfeccators alias Pcccator) For inftance,
before the Pope determined the other day for the
Molinifts againft forne part ef the Dominican, Jan-
fenian doftrine , both parties might have gone to
heaven : But now the poor Dominicans, rtiuft change
part of their doftrine , or go to hell fire. I .demand
now whether the Popes determination have not made
Jalvation harder to many then before? I appeal to
all the Thomifts, Dominicans, Janfenians, whether
the Pope hath facilitated their faivation by this deter-
mination ? I appeal to 7 "ho. whitt '/-friendly combatc
with Francifc/SMacedo^dc to the lateAnimadvetfions
of the French Doftors on the Popes determinations.
Further I adde that if all the Popes infallibility Po-
iitive be. onely in points of abfolute neceffity to
faivation, then many a private Doftor, nay every
Ghriftian man or woman, is at prefent, as infallible as
the Pope : for it implyes a contradidion to be a true
Chriitian, and not to believe all that is cffential to
. Chri-
Chriftianity,or abfoluttly necetfary to falvation* And
if it be not dfprafenti & in fenfu cempcfito , but de
fntnro & in fenfu divifo that they mean it, that is
that another man may faK from th« faith , but the
Pope cannot, i. Clean contrary, we maintain, and
the Papifts confefs , that no eleft perfon fhall fall
quite from the faith. 2: But a reprobate Pope may:
witntfs fthn 23. and many another. So much for
that Argument.
Argn. 12. If every Pope be infallible (Pofitively
in all matters of faith, or in expounding all Scrip-
ture) then all Popes are of equal underftanding and
fidelity in matters of faith, and Scriptures. For the
moft learned, wife and pious can go no higher , but
to be able infallibly to interpret all Scripture, and de-
clare all Gods will concerning our faith and duty. But
furc allPopes are not equal.None of thofe children or
dunces that Alfhonfu* a Caftro faith underftood not
the Grammar, are equal to Pirn 2. or Adrian the 6.
Argn. 1 5. If every Pope be infallible, then ftndy,
learning, confultations , yea and Councils are necd-
lefs : for the moft unlearned Pope is as infallible as
the moft learned ; and after all the ftudy in the world
confultation and advice of General Councils, he can
he but infallible ; and fo, fay they he was before. If
they fay ftill, that, before he was but negatively in-
fallible ; I fay again, fo is a block, an infant or an
ideot. But that ftudies, learning, confutations and
Councilsare notneedlefs, I fuppofe all Papifts will
grant : therefore they muft grant that all Popes are
not infallible. Argu.
(%6%)
Argu. 14. Notorious ungodly men that live in
murder, fornication, inceft, Sodomy, blafpheray ,
&c . have no promife from God, nor any other af-
furance of infallibility : but fuch were many Popes,
Therefore, &c.
The Major I prove fromraany Scriptures, zTheff.
2. 10, 11* TZecatife thej received not the love of the
tr&th that they might befaved , and for thi* caufe God
fall fend them flrong delufon that thej fkotdd believe 4
lje.~\ They that receive noc the love of the truth that
they may be faved , are threatened to be given up to
dclufions ; and therefore have no certainty of being
infallible. They that choofc their own wayes, God
Will choofe their delufions, Ifa. 64. 4. There is no
communion between light and darknefs , Chrift and
Telial : therefore no infallibility with the children of
Belial. Of all men naturally till Chrift illuminate
them by fpecial grace, it is faid in Scripture that they
are blind, deceived, lyars, of no underftanding, re-
ceiving not the things of the fpiric of God, for they
are foolifnnefs to him, neither can he know them,
becaufe they are fpiritually difcerned. 1 Cor. 2. 14.
Prov. 28-5. Rom 3.1 1. Prov. 6. 3T2.& 9.4. 10. &
15.21. & 7. 7. & 12. iliZPtt, 1. 9. 2 Tim. 3. 13.
Tit. 3.3. It is onely the eleft that cannot be deceiv-
ed even in the foundation, yTi4r.24.24. None of the
wicked (hall understand but the wife fliall under-
ftand, T>an. 12.10. They are threatned to be gi-
ven over to blindnefs, that they mvy not underftand,
7/4.6.9.10. j4tt.2$.26 s 27 Jttar.^ 12. The fear
of the Lord is the beginning of wifdom,P/*4/.i 1 1.10.
God proraifech to teach the humble Pfal.15. ^ ut c ^ c
proud he ft ill refift, when he giveth to the humble
his grace, 1/^,5.5. f aw. 4.6. i And
(i6$)
And not oncly the minds of the wicked , but
their tongues are deceitful, even when they know the
truth, fothata wicked Pope may lye and deceive.
Tftl. 36. 3. Prov. 12. 5. Man J. 22. Rom, 3. 13.
I confefs that a wicked man may have fome kind of
fuperficial knowledge of all thofe do&rincs (dif-jun-
dlyatlcaft) which arc known to true Believers;
but as he hath no folid knowledge of them, fo he
hath no promifc or afTurancc of infallibility in that
which he is capable of knowing : Nor is it fo like
that a blind deceitful man fhould be univerfally or-
thodox.
And for the Minor, that many Popes have been
notorioufly wicked, I need not prove it, while their
own Hiftorians and difputcrs too t do fo commonly
confefs it. Its well known what wickednefs the
Councils that depofed them charged upon fome, and
what poifoning, and other murders, Simony, conju-
ration, inccft, common adulteries and other wicked-
nefs, is by the writers of their lives and other Hi-
ftorians charged on fo many more, that I (hould but
trouble the weary Reader to no purpofe to cite them.
Read the lives of Pope Sylveftcr ("the Witch) the
2. *s4lexander the 3 . and the 6. John 1 3 . and the 22.
and the 23. Gregory the 7. Vrbane the 7. &c. in Pia-
*ina, Luitprtndu* , Fafcicultu temforum, Martinm
PoloKHtficz. Tici»H4 hifi.Ii.6.
of * John 1 3. ftews that his * «* *<wfcr. **- Sa-
fins were Droved inCourcii fc™^]** 1 ?-™ ? 6 *;
1 ins were pro veu in council Amn ^ rQn fJ % %itl6
thai heraviihed and commit- c .i,^ U.Bar ^.96^.17
ted filthinefs with maids, wi-
dows and wives at the Apoftolick doors; commit*
ted many murders; drunk to the Devil; and at
Dice ask'c help oijnpttr and Vtnm : and at laft was
(lain
flain in the a& of adultery. See ofSylvefter 2. Faf*
cic. temp a#* 1004, Martin. P oUnus zslnno. 1 007.
*? ) latin, inejvs: vita. Of Boniface the 7. See3?*r0-
#**» himfelfanno 985. «. I. Of Alexander the & fee
Guiccwrdinc hifi. li. 1. and Onuphrim vit. Alex. 6.
But I will name no more.
. Argu. 15. Other Biftiops and Churches who have
as good a pretence to plead for their infallibility as the
Biflriop and Church of Rome s are yet generally ac-
knowledged fallible, even by thetnfelves and by the
papifts : Therefore the Pope and Church of Rome
alio are fallible.
A!! chats doubtful is whether any other Churches
erBifhopshave as fair a plea for infallibility as the
Homane > which I prove thus.
1 . The Plea of the Romanifis is that their Biftiop
is the fucceffor of an Apoftle who was infallible, and
lb the Promifes belonging to him, do belong alfo to
his fucceflbrs. ' And thefueceffors.of the reft of the
Apoftlcs may have the fame plea : For ail the Apo*
ftles,after the HoIyGhoflrfell on them,were infallible,
as well &% Peter : And therefore their iuceeffors hava
as fair a plea as Teters fucceffors.
Obj. 'But there vpo4 net th: lil>e promife made to the
reft for their fuccejfors ftability as wot to Peter.
Anfw. t. There can no greater a promife to Peter*
fucceffors be Slewed, then was made Mat. 28. 29.
to them ail {^Lo 1 am withy ou alwayes even to the end
of the \XtorId2 2, The Papifts (according to their new
fundamentals) mult not plead Scripture promifes for
their infallibility; for they fay, their infallibility is
in order firft known, evidenced and to be proved,,
before
>cfore it be known that Scripture is Gods word.
i 2* The plea of the Romanifis for their Popes in-
allibility is, that he is the fucceflbr of Peter. But
he Bifhop of Antncb might as well pretend to be
he fucceflbr of Peter , and yet he pretendeth not to
nfallibility : Therefore, c^tf. That Hiftory which tel-
eth us that "Peter was Bifhop of Rome y doth tell us
hat he was Bifhop of Antiechalfo; yea and that he
vas Bifhop of Antisch before he was Bifhop of Rome,
b that Antmh is undoubtedly the ancienter Church.
What rcafon then can thePapifts give why theBi-
hop of fiAntioch might not as well piead that he is
? eters fucceflbr f as the Bifhop of Rome} llnlefs
hey could prove that Peter did by his Jaft Will and
Teftaroent bequeath the honor of fucceflion, and the
>ri viledgesof infallibility to Reme onely ; which they
iave not yet (that I can find) been fo bold as to go
hout to prove. Otherwife, if one muft needs be
referred, why fliould not the eldeft, unlefs they be
lifinherited, and the younger hath the Hefting,
vhich muft be proved. Whence is it but from the
lonor of their Antiquity that *sfniioch 9 Uierufalem^
Alexandria, and Rome fhould be preferred as Pa-
triarchates before all other Churches? And if An-
nuity be a good reafon for tfiat, then why fhould
wtferttfalem&nd Anthch on the fame account be
preferred before Rtme, feeing its beyond ail doubt
:hat they were both the more ancient Churches ,
in4 Antioch the more ancient feat of *Peter r in the
judgement of them that make him Bifhop of either.
>o that its clear that other Churches have as much $r
nore to fay for infallibility then Rem jxho yet make
io prentence to it.
Argn.
C'?0
Argn. 16. The Apoftlesthemfelves werenotin*
fallible till the holy Ghoft fell on them t nor by any
other help without the extraordinary infpiration of
the Holy Ghoft (for before, they underftood not
that Chrift muftdye, rife and afcend,till it was done:
but Peter Mat, 1 6. 20. diffwadeth him from fuffering)
therefore the Pope if he might plead fucceffionfrom
*JPeter^ cannot exped more then Peter himfelf had •
and therefore cannot exped his infallibility without
his fpirit and infpiration : And therefore thofe Popes
that have not the Holy Ghoft % and that infpiration
as Veter had, cannot pretend to be infallible, as his
fucceffors : For they muft fucceed him in the caufe,
if they will fucceed him in the effe&s.
Argu. 17. If the Catholike Church be infallible,
then the Pope and the Church of Rome are not infal-
lible : But the Papifts fay the Catholike Church is in-
fallible ; therefore according to their own dodrine
it muft follow that the Pope and Church of Rome arc *
not infallible.
The argument being ad bomintm and the Antece-
dent their own, all the doubt is of the confequence :
which I prove thas,either it is the real or reprefenta-
tive body which they muft call the Catholike Church:
But both thefe are againft the Popes infallibility :
Therefore.
1. For the real, no man can poffibly know all
their minds, nor ever expeft that they (hould in this
life be all of a minde : therefore it is the Major pare
that we muft have refped to , %% its ufual in all fuch
Bodies
Bodies, or Aflemblics. Now the greater part of
the Catholike Church on earth, is and hath betna-
gaiaitthc Popes infallibility. That it is fo now, is
well knownjcvrn-all cheGrceks,AbalIin, Armenian,
Reformed and othtr Churches are far naoie then the
Papifts. 2. And that ic hath been fo formerly the
pills themfeh I will noreafc this time but
one of the molt learned and k lem, Mei
Canm LocTbeoL/i&cap.JjcI. (>x:bi) 201 . " £ r
turn cfi fiquhdem vehement er, riona Gratis jolnm*
"fed . rctitu orbu.dpifcdphiUt Rom an a
i% Scclejix Wivifcgidm tabefaEidrslur. At que habe-
Ci bant pro feilU q-iidcm y & Ifiiferaiotum arwa, &
<c M-iprem Ecclefuirinh name-rum : npmquam tamen
" efficere potverunt , Hi miw Romani Pontificu pote-
"Jtatem abrogarent-*~f\ That u ("Not only the ^
<l Greeks, but almoft all the reft of the Bi-
Cl (hops of the whole world,have vehemently fought
14 to deftroy the priviledgc of the Church of Rome :
¥ And indeed they had on their fide both the Armes
" of Eftiperors and the Greater number of Churches :
cc and ^et they could never prevail to abrogate thfc
"Fowfcrof one Pope of Rome~\ Mark here that it is
only fnccefs that he pleadeth,but confeffetb that mofi
cfthe Bifbops of the whole world^and the greater number
of Churches % befides the Arms of Emperors, ' were a-
gainft the Rjomane pnviledges,as they call rhera,& the
Popes power. So that by^this you may fee the conlci-
ence and modefty of thefe men , that not onely call
themfelvesthe whola Church , as if all other befides
them were' fome inconsiderable parcels, but alio
would make the fimple people believe that before/,/*-
thers time, there were fcarce any that denyed their
I pretended power : we may fee from therafelves then
T where"
(*-4)
where ourCbrnch was before Luther So far asChrifti-
ans oppoiing the Romijh ufurpations,are our Church,
even moft of the Churches and Bilhops of the whole
world by the Papifts own confeflion. And there-
fore this may ftop their mouthes that ufe to call out
to us for a catalogue of their names ? would they
have the names of Mofi of the Tiijbops and Churches
in the whole world}
2. And then for the Reprefcntative Church if
there befucha thing it muft be a General Council.
And I have (hewed before, that many fuch as them*
felves call General Councils have contradided the
Pope, depofed, and condemned him. This 2?*//**-'
mine, Canm and the reft of them do confefs , and
therefore I need not fay more to prove it.
Aryt. 1 8. That General Councils may erre, is
, „ proved fully , both by the
i.*£"S T&Z. errocuhat they have com-
Jppcnl de imagin. c. $. mitted, and by their contra-
dieting one another. Its
too well known that the Arrians had as General
Councils asmoft ever the Orthodoxe have had v 2fr//-
armine and Canw give more inftances of erring
Councils then can bt anfwered by the contrary miad-
*rj «i> »f ,: in, c ^. Pope Adrian and the fe-
££3? % : ° tt ' cond Council of Niee H him
confirmed, decree for adora-
tion of Images : And the Council of Frank ford de-
termined the contrary - againft the faid Council of
Nice, though die Popes Legates contradifted them.
So did the Council of Paris
ug.fma.Drftif.nApoL anm g 25# who cxam i n ed ,
fart 6 e. 17. Dtvif. i. ($> J *
fdtt.i.c .S.E/w/.i. (? part.z.c.s<div.i.& ptrt'4 c t i%. Vivif, i.
judged
judged and reprehended the Council of Nice , and
and Pope Adrians confirmation and defence of it;
and therefore Bellamine faith [Thej judged the judge
of the Whole ^corlcT\ Their words arerecited by Bcllar~
mine Append, de Ima^ c. 3. B aromas anno 825. ». 5.
Its commonly known, how Na<ianz>ene complained
that [He never jet (aw a Council have a good end, but
things Were made w&rfe by it nnd not better. ] And
Hierom (in Epift.-ii Galat.) faith [That is the doElrine
of the Holj Ghofi Which u delivered in the Canonical
Scriptures, again ft rvkichif Councils determine any
thing I account it $ickea^\ Inftances of the errors of
Councils w& have too ma-
ny. The Council of Neo- L*&-frbsn.Jtvmldi.tbcf.
cefarea, confirmed by Leo the L ^ rm de CmillUpg .
fourth and by the nrit of g 7 88, 89, 96,0V.
Nice (as faith the Council of
Flerence [efs. 7.) condemned fecond marriages, con-
trary to Scripture, 1 Cor. 7. Though Bellarmine
vainely excufeth them by plaine forcing their
words.
The fourth Council at Carthage , forbad Bifhops
to read the Gentiles Books, which yet the Apoftle
makes ufe of, and the Church hath everfince al-
lowed.
The Council of Toletane. 1. Ordain that he who
inftead of a wife hath a Concubine, (hall not be kept
I from the Communion : which Bellarmine alfo falfly
excufeth.
The fixth General Council at Conflantinofle hath
many errors , which 'Bellarmine confeffeth , and
laycth the caufe on this that they had not the
Popes authority : Whereas Pope Adrian approved
T 2 them*
v'-ii , f r them*, and the feventh
^Adrian \i\\h)jie Jextam jj-
nodum cum omnibm canonibm recipere ; he receiveth
thejixt Synod with, all itsCanons andconfeffeth it to be
Eivinsjtht Council at Confianee decreed that a Ge-
neral Council is above the Pope : and the Council
at the Laterane under fulius 2. and Leo 10. decree
that the Pope is above a General Council Sefs. n.
The Council of Caleedone abrogated the Afts of the
fecond Council of Ephefm^ and decreed the contra-
ry. The Council of Trent , # is notorioufly erro-
neous, and contradifteth theConncilof Laodkea and
Cart hag. 3. about the Canon of Scripture. - The
number of their contradictions and errors is too
great for me here to recite. Many of our writers a-
gainft the Papifts give you large Cataloguesand full
proof of them. See Doftor Sutline. ft. 2. de
Condi, cnp. l. What Greger. Naz,ianz>* And
Bierome fay of them , I toucht before : Hila-
ry li, de SjmdU exelaimeth againft the errors
andblafphemies of the Councils of Syrmium and An-
cjrk ■: *s4ugnfiine faith lu 3 cortt. Maximni, c. 14.
\_Nec ego N iceman , nee ttt debes Arirninenfe, tan «
quam prAjitdicaturm prof ere concilium , nee ego hujus
authcritate 9 nee tu tllim , detinenu ] He faith alfo
lib. 2. de Haptif. [^Concilia -plenaria prior a, a
pofterkribus emendari~] That is [[Former Coun-
cils that were full have been mended by later ]
Bellarmines deceitful (hifting anfwers to thefe tefti-
monies , are not worth the repeating. Ifidore faith
* Cc jQ^otiefcunqne in gefiis
lC-J>**™-oMfi.%o ^ConcUkrum Sfcors fen.
See Audradm Confeffi* J . J
ons of this Cent. Cbemniutib. 1. *
" tentia
Of 7)
<c tentia invenitur , Mint concilii fententia ma*
" gis tenentnr , cujus antiquior & p6tior eft
" mthoritaf\ That is £ As ofc as we find in thea&s
" of Councils difagreeing judgements, let us hold the
<c judgement of that Council which hath the more
"Ancient and the greater authority.]] But the
confeilion of the adverfaries here may fpare us
more labour , who acknowledge that a General
Council though rightly Congregated , and though
the Popes Legates concur , may yet erre in the
faith , if fo be that the Pope doth not approve
or confirme their Decrees. So that when they
fay that Q All the Church cannot err] and there-
fore a General Council cannot erre; their own
meaning is, that one man cannot erre; but All
the Church (viz,, a General Council) , without him
may erre.
Argtt. 19. The infallibility of the Pope or i?o-
mane Church , was never ackaowledged by. the
Ancient Churches , or Fathers , for fix hundred
I years after Chrift : Therefore it is not now to be
received.
The Antecedent is fo fully proved by our
Writers , and fo eafily difcernable by thofe that
read the writtings of thofc times , that there
needs not any more to be faid. That which I
(hall produce to this pupofe, (hall be anon to
prove the following point and this together. In
the mean time I refer them to Bifhop fewell£ha-
mier , Bifhop VJher , Doftor white , who with
many more have fully proved this.
T 3 ArfH.
(t 7 8)
Argu, 20. If the Pope be not the Authorized
judge of Scripture, nor our faith to be refolved into
his judgement (or the judgement of his Churcb)then
is he not the Infallible judge of Scripture,and of con-
troverfies about matters of faith. For he that is no
judge can be no infallible judge : nor doth he need
infallibility to qualifie him for a work which he was
never called to, nor doth at all belong to him. It is
not the Pope as a private Dodor , or as the Bifhop
of a particular Church, which is made by them the
fubjed of infallibility, but the Pope as the fuppoJed
head of the Catholike Church authorized to inter-
pret Scripture, and to judge of all controverfies of
faithjnto whofe judgement (at lealt with his Clergy)
our faith, they think muft be refolved. If therefore
we can prove the nullity of the fubjed we do there-
by prove the nullity of the Adjund. And this leads
us up to the third Queftion, which we have now to
deal with.
Queft. 3. whether our faith mufl he refolved into
the infallibility of the Romane (fret ended) Author i*
tative judgement ? Or Whether the Popes Authority
and infallibility be the thing firfi to be known , and
thence the truth of Scripture or Chriftian Religion to
be received m upon his judgement ?
But becaufc this is not the principal point intended
in this difpute, and becaufe there is enough faid to it
in the beginning on the by, and becaufe I have faid
yet more for explication of the whole matter in the
Preface to the later Editions of The Stints Refi , I
(hall
(*?9)
(hall therefore fay but little to it now , referving a
fuller handling it ( if neceffary) to a fitter feafon.
Only I (hall hereaddea few more Reafons to prove
that the Pope or Romane Church have no fuch Au-
thority to be judge of Scripture or comroverfies to
all the reft of the Churches on earth ; and then I
fhall adde a few words to prove that we rauft believe
in Chrift and receive his do&rine before we believe in
the Pope and receive his oretended authority and
judgement, that is, without it.
Arg. i. If the Pope (or his confiftoryj muftbe
theuniverfal Governor and Judge to all the Chri-
an world, then muft the greatcft part of the Chrifti-
ftian world be ungoverned and have no recourfe to
their Judge. But the consequent will be denyed by
themfelves ; therefore we have reafon to deny the
Antecedent.
The proof of the confequence is moft obvious and
certain from the Popes natural incapacity and infuffi-
ciency for fuch a work (and fcTof his confiftory) It is
naturally impofliblethat the Pope {hould perform
the works of this Government to all the Chriftian
world : therefore the confequence is good. He can-
not make known his determinations to all : If all men
through the Chriftian world that hare fuch doubts to
be refolved as his Holinefs fuppofeth belong to him
properly to refolve, (hould have recourfe to him for
refolution, Ohow much would the wayes to Rome
be beaten and frequented ? What a concurfe would
be about his Holinefs doors? What time would he
have to refolvcthofe millions of men : If any diffe-
rences or difficulties arife in *s£thiofia , or at the
T 4 An-
(alio
Antipodes , before they go or fend to Rome for Re-
folution , and receive an anfwer , the perfons are
like to be in another world where they will have a
more infallible refolution* And if they live to fee
the return of their meffengers , they muft take it on
the truft of their words , that this is indeed his Ho-
linefles refolution. Hence it is that de fitBo there is
fo few people on earth 3 even of the Papifts them-
felves that are really goyerened or refolved by the
Pope himfelf , nor know what he is , or what is
his minde : but all is done by his Mifiionaryes or
Delegates ; And if the Pope can delegare his power
to others, and make fo many others alfo infallible ,
themnfallibiiity is not proper to himfelf : and then
why may not the reft of the Biihops of the Church
be as infallible, whoarefent byChrift, as thefcarc
that are tent by him. *
Argu. 2. If the Pope be fcch an univerfal Go-
vernor and Judge , then all Popes muft needs be
damned for utter negleft of the works of their of-
fice. For fure when the wel-fare of the whole
Church doth fo much depend on the office of the
head, it cannot but be damnable in him to be a neg-
Icfter of the works of that office to the far greateft
part of the Church on earth. But he rauft unavoid-
ably negled (I mean omit) that work which it is im-
poffible for him to perform ; Therefore.
What I have further to fay agaitfft the refolving
of our faith into his judgement (hall be contained in
tfaefe few Qrcftions following.
guefi.
(*8s)
Jgueft. i'. Doth he not contradidt the very defi-
nition of a Pope,that tells us that we muft firft believe
him to be an infallible Pope, before wc can believe
the Do&rine of Chrift ? For a Rowans Pope is fup-
pofed to be the Vicar of Chrift , the fucceflbr of
Saint Peterjhe head of the Church ; And can he be
thus kaown by a man that knoweth not or believeth
not that there is a Chrift , who is the Saviour and
principal head , and who is fuppofed to fend him,
Jzlaeft. 2. And doth it not contradid the definition
of a Churth,to fay that we muft believe the Church
before we can believe the doftrine of Chrift ? For
what is a Church but a fociety of Chriftiaas, that is,
men profeffiog the Chriftian Faith ? And how can
they know that fuch men are Chriftians 9 or profefs
that faith, before they know what that faith is ? And
how can they know that they are to be credited as
Chriftians , before they believe that Chriftianity it
felf is of credit ?
j^3- Is there any man breathing that can bring
fufficient Arguments to prove. 1. That there is a
Church of Chrift. 2. And that this Church is infal-
lible. 3. And that the Pope and Papifts are this
Church, before their hearers have received or believ-
ed the word of God? If they can, why have they not
fain clofcr to work in this neceffary point, when they
know how much it would do to the determination of
the whole? If they pretend fuch Antecedent proof by
miracles,as the A poftles proved the Doftrine by, I
have fhewed the vanity of this pretence ( againft
Knot ) before : and we fnuft ftill defire them , if
fniracles that is their firft witnefs, to let us fee,
cr have certaine proofe of thofe Miracles. We
proteft to air the world that we are heartily
willing
(*8>)
willing to fee them and know of them if they be
true, but though we have lived in the midft of Pa-
pifts all our lives, yet could we never to this day fee
any fuch matter from them , nor hear fo much as of
.any probable proofs of any. And would they have
us in a matter of falvation to believe every prating
boafier that will tell us of Miracles and (hew us no
fuch thing, nor any proof of them >
J£f**/?. 4. Whether thofe that do not go this moft
abfurdway (of proving their Church infalliblevtoan
infidel that yet believeth not Gods word , and fo by
means antecedent to the belief of Scripture) muft
not unavoidably confefs that Gods word muft be
firft believed before the Popes or Churches infallibili-
ty or authority (smd confequently our faith depend-
ed! not in them, nor is refolved into them) orelfe
tbey are inextricably infnared in the Popifh circle ,
and contradidingly do make two primo credenda^ the
Church or Pope,the firft to be believed , and yet the
word of God is firft to be believed ? And do not
Holden^ Vane, Knot^ and others of them fee this ,
who therefore (hun the circle , and ufe not the old
fhifcs of 'Secanm and others to blind the eyes of
thofe that fee them in it ?
Whether I wrong them H.Helden himfelf (an
Englifhman, and Dodor of Pari*-, (hall be judge,
who thus commcndeth his own new devifed Founda-
tion or rcfolution of the faith,in his Divin.fid. ana/yf.
II i. c. 9 pag. 180. " [Ex qnibm patet kancCbri-
u HUn<& fidei analjftm hand inciden in labyrinthnm
<c vulgarem & circuUre perfugium , cjUofolcnt Tbe-
u ologipa$m involvi^ qui fidei Refolntionem juxta
u communem & farum Attente exawi^atam cpinienen*
ci confer Hunt ae effingunt. Querent i numque **di
" ttQVC'
c< nevcrint fcripturam efte revelatum Dei verbum >
ct Respondent; ex univerfa confentientu Eccleft* after.
<c tione. ^uibusfiiterumfiet interrogate, undcfci-
€i verint unanimem[hanc Ecclefia Catholic* affertio*
l 'nem efte ab errors liberam fen infallibilem > R em
"fpondent, ex revelato Dei verbo. Adeoutncnau-
Ct denies fidem Divinam in certitudine & evident ia na-
cc turali fundare 9 incirculum hunc inevitabiliter il-
k< labtintur, & in orlem turpiftime fait antes , fidem
cc q nam ipfa prima ratio format & efficit, rations ex'
" pe rem reddunt - voluntque homines rationales
" mentu ac judicii partioipes % infidei aftenfu eert lores
(c efte, qmmvel ratio poftulat, ^l apfrobat^Hafitant
" quiff* Theolegi quidam afteverare & agnofcere
cC quia omnia argument* . etiam firmijftma, omnefque
" rationes, itemevidentijfima^ quibns univerfam Met
"Divin* & Catholic* traditionem folidam errorU
<€ immunem & infullibilem efte demon f ramus a deo
*" vet it at em banc evincant, tit nulla prorftu ful ft a*
" berrationis facultas ? Ideoque opinantur Cbriffia*
cc nor urn animos adhuc it a vacillantes & fuHuantes
" dereliElos efte, ut privatum aliquem & fwgularem
u injiinttum perneceffarium autument- quo omni fi-
c | dei Chrtfiiana ajfenfui certitudo & infallibilitas dii
cC vina (at ajunt) attribuatur. Nos ant em levibus
Cc hi fee & voluntatis opinationibm fidei divina &,
" Religion** Chriftiana certitudinem & foliditatem
tc inniti aut fundari , nequaqnam judicamus,
' That it in Englifh " £From hence its evident that •
|| this refolution of theChriftian faith, doth not fall
" into the common Labyrinth and circular fhift in
u Which Divines are commonly wont to be involved
" who do frame and fafyion the refolution of faith
" aecordiiip to the common and unheedfully ex-
."amined
" amined opinion.For when they are asked, how they
<c know then Scripture to be the- revealed word of
"God? theyanfwer,By theaflertionof theuniver-
" fal confenting Church ? And if chey be again asked,
<c how they know that this unanimous aflfertion of the
<c Catholike Church is free from error or infallible ?
" They anfwer, By the revealed word of God/o that
<c not daring to found divine faith in natural certain-
" tainty and evidence, they unavidably Aide into this
" circle, moft filthily dancing in a ring (or round)the
LC faith, which the firft reafon formeth and effefteth ,
<c they make void of Reafon, and would have reafon -
cl able men who have understanding and judgment,to
4t be more certain in the afTent of faith , then reafon
" doth either require or allow. For fome Di*
vines, #£.---] Here you fee a Learned Papift
confefling that the Papifts are commonly en-
tangled in this circle, and filthily dance in a
round, and would make our faith an unreafonable
tiling. Let Knot note this that -would mike Chilling-
worth a Socinian and an Infidel for making faith a
reafanable ad. And let the common fort of Papifts
note this that deny faith to have any evidence. And
let it be confidered according to this mans judgement,
on what foundation the generality of Papifts do build
their faith,and what a faith it is that hath fuch a foun-
dation. Yea and let it be confidered whether the
wiferfort of Papifts begin not to change the very
foundation of their Faith ? And how neer they
begin to draw to the Reformed Churches in the
Resolution of their Faith ? For this fame Do&or
doth well difprove the infallibility of the Pope ,
f&g % 179. Saying ''[Orxnes quids m Efifcofi Afo-
"fioUrnm face chores funt , ssipoftolos vero *dco
con-
tc confirmates in gratia fuijje , ut infallibiles cmni*
e< fto 9 fen in do&rina Chriftiana tradenda ab cmni
<c erroris pericklo immune* fuerint , agmfcit uni-
€t verfa Bcclefia, Nnnquid ergo omnes Epifcopi ab
* c errore iiberi > Omnibm qtiidem iApoftolis re-
<c velata faijfe fecreta C&lefiia , iisfque , Ht nee
€% Aeeipi nee hallucinari poffent ; divina & extra-
** er dinar ia via don at urn ejfe eertijfime tenemus- Nune
<c quid ergo vel fnmmo Pontifiei vel c<zterk JEpif-
c< cop is h<ec funt divinitus concefja privilegia ? ~]
" That u Q All Bifhops arc the Apoftles fuccef-
<c fors : And that the Apoftles were fo confirmed
" in grace , that they were altogether infallible ,
ct or free from all danger of error in delivering the
''.Chriftian doftrine , this the univerfal Church
" acknowledged}. But are all Bifliops therefore
<c free from error ? We certainly hold that to
S c all the Apoftles the heavenly fecrets were re-
cc vealed , and that by a Divine and extraordinary
" way it was given to them , that they could not.
" be deceived or erre. Bur are thefe priviled-
" ges therefore 'granted to the Pope, or to o-
ct tber Bifhops?]
And what is the infallibility that this Do-
dor refolvcth his Faith into ? Le£ it be obfer-
ved whether it be neerer the Miracles of Knot^ov
to the univerfal Tradition of ^hilling-worth. Pag.
174,175. He hath thefc words a [_Statuen^m 2 ,
Cl jnxta fuferim ftabilita principid , Scclefi* foli-
C| ditatem in fide , fen in fidei divine & Catholi*
cC ca in h#rendi certitttdinem & infallibilitatem ,
ec mn in privilegio aliqm ant fedi Romans ,
c ' Deo author? , coneejfo' 9 ant S $ Petri fucceffo*
cC ri Pgntifici Romano divinitm impart i/o 9 &x
* Sed
(ite)
ic Sed univtrfdt & Catholic* tradition* Ecclefi&fpeci-
4 * ali Dei providentia, & Chrifli 'Domini promijjis
"fulcita, pr&cipne tribuendam ejjel± & poftea \^T)e*
" inde Catholtcjz & univerfa traaitionvs rationemtm*
€c nibtis ommino fidei divw<e do^matibm perneceffariam
<c e(fe» Traditioniu vero medium feu teftimonium adeo
*' publicum, univerfale^ & apartum effe debere, ut.
** fenfibm ipfis externit fidelibn* omnibus Chriflidnis
*' oporteat conftare.^ That k, The Churches infalli-
bility and certainty of faith Qs not in any privilege
Cc either granted by God as the Author to the See of
" of Rome, or beftowed from God on the Pope of
"Rome as Saint TttwfuccefTor; but its chiefly to
" be attributed to the tradition of the univerfal
M and Catholicke Church upheld by thefpecial provi-
cc den'ceof God , and the promifes of Chrift— And
" the account of this Catholike and univerfal Tradi-
c 4 tion is moft neceflary to all points of divine faith.
"And the means or Teftimony of this Tradition
4c muftbe fo publike, univerfal and open , that it
<l mult be manifeft to all Chriftians to their very out*
" wardfenfes.
I confefs thisDo&or allows us pretry fair quarter
incomparifon of many others of his party- If they
will but give us fach Open publike universal certain
Tradition^ Which mufi be knotyn to the very outward
fenfes of every Chrifiian, we {hall be very ready to
comply with them in receiving fuch a Teftimony.
But if all the Romifh Traditions had been fuch, they
would be known to all Chriftians as well as to the
Pope, and not lock't up in his Cabinet , and our
felves ftiould fare have known them before now > if
we be Chriftians.
Jfyteft. 5 . To proceed , I am very defirous to
know
know whether it be upon the credit of the prefent
Church (Pope or Council) or of thofe former that
are dead and gone, that we muft receive our faith
and the Scriptures ? Or upon both ? Jf it be on the
credit of any former Church, then would I know of
which age? whether of the neercft , Or the middle,
or of the firft and remoteft age, that is, from the
Apoftles and the Church in their dayes ? If from the
laftage % then i. How know we their Teftimonv?
If it be by their writings , Canons or Decrees, why
cannot other men who are much wifer and better ,
undcrftand thefe as well as the Pope ? And why do
they not refer us to thofe writings , but to their
own determinations ? If it be by the Fathers telling
the children what hath formerly been believed, then,
why cannQt I tell what my Father told me, without
the Pope, and better then the Pope that never knew
him ? 2. And then it muft be known upon whofe
credit the former ages did receive that faith and Scri-
pture which they deliver down to us ? Doubtlefs
they will fay , from their predeceflbrs ; and they
again from their predeceflbrs , and fo up to the
Apoftles. And why then may not we take it
, immediately on the credit of the Apoftles as well as
the firft ages did ? fuppofing that we have the media-
tion of a forehand to deliver to us their Writings,
without meditation of the like infpired prophetical
perfons, or of any priviledged infallible judge of the
faith j And if it be on this Teftimony of former ages
that we muft receive theScripture as the wordof God,
I (hall then proceed further to demand,
^uefi, 6. Why may not the Greeks, Abaffines,
Proteftants, &z. that acknowledge not the Popes
authority or infallibility, receive the Scripture as the
word
(i88)
word of God, as well as thePapifts ? Do they think
that ©one elfe in the world but they can tell what was
the judgement of the formerChurch?What records or
Tradition have they which all the reft of the world is
ignorant of? Or dare they fay (if they have the face
of Chrifti:r/!s) that none of ail the Chriftians on
earth, but Papiftsonely, have any fufficieat evidence
.that the Scripture was written by the Apoftles , and
delivered from them, and that this is it which is now
in the Church? Can no man indeed but a Papift know
the Scripture to be the word of.God, upon juftifi-
able grounds ?
But if it be on the credit of the prefent Church
(or both ) that we muft take the Scripture to be
Gods word, then I (hall further defire to be in-
formed,
'J%igft- 7- What is it which they call the prefent
Church : Is it i , The whole number of the faithful.
2. Or a major vote, or part. 3. Or the Biihops,
or Presbyters in whole or part. 4. Or a Coancil
chofen from among them, 5! Or :he Pope ? If the
firft,
JW?. 8. Do they not then make all Chriftian*
infallible as well as the. Pope. And fo they are in
fenfa comp&pp in the effcntials of Chri£ianity and
the whole Chuixhftial! never deny thofe eflentials ,
but 1. whole particular Churches may, and 2. the
whole Church may erre forae fmaUer errors againft
the revealed will of God « the Apoftle Cellethus that
we know bur in part ; and- as in many things we of-
fend all, fo'in many things we err all. And more-
over if this be their knk.
JVtteft. 9« Will it not then follow, that the Pope
cannot be proved infallible, becaufe it is moiicertain
thae
cm
that All the Church doth not take him to be iofalffc
ble ; no nor the greacefl part of Chriftians in the
world. Yea if they will tajte none for Chriitians but
Papitts, yet it will hence follow that there is wo cer-
tainty that either Pope or Council are infallible. For
the French take a Pope to be fallible, and rhe Ita-
lians and others take a General Council to be fallible'.
and therefore the whole Popifti Church being net a-
greed of it, we cannot be fure that either of them
is infallible. And moreover on this ground I demand,
£l*e(t> io. How fhall we know (in very many
cafes at leaft) either which is the judgement of the
whole C hurch or of the major part ? What oppor-
tunity have we to take the account ? Or can no poor
Chriftian believe the word of God, that cannot take
an account of this through the world ?
The fame Queftion alio I would put, if they take
all or moft of the Paftors for this Church.
jQueft. ii. But if they take a General Council
for the Church, I would firft know , How we fhall
be fure that ever there hath, at leaft, thefe thoufand
years^been eVer a true General Council in the world?
The Popifti Doftors ( as Doftor Bolden de Refolvt.
fid. II i; cap. 9-pag. 156.) fay that \Jtmuft arife to
that degree of aniverfality that there may not be any
fufpicion of con/piracies and combined factions , that ft
every prudent man may be able heartily to fay that the
Ajfemblies Are trnely General* ]] And is it fo i when
there arc none but the fworn obliged vaflals of the
Pope of Rome , and the Greeks, Ethiopians , Prote-
ftants,^. and moft of tfie Charch are abfent ? and
when it is a known combination to promote thtir
own efpoufed caufe ?
Jhteft. 12. And then i? the whole foundation of
(apo)
Divine faith cxtind and loft, when there is no Gene-
ral Council ? Ic may be we may have no General
Council of a hundred or fix hundred , or a thoufand
years together? Have we no Church then? Or no
certainty of Scripture or of the faith } If they fay
that we are certain by the determinations of former
Councils, then they fpeak of the Church that is paft
and gone, of which I moved the doubts before : And
the Canons of thefe 5 we can read and underftand as
well as the Pope : But when we appeal to former
Councils and Ages, they would hold us to the pre-
fent Church, and that muft be their own : and fo be
fare to be judges in their own caufe.
j^ 1 3 I would know alfo whether it were by the
judgment of a General Council that thefirft Chur-
ches believed the Scripture to beGods word?Did not
tUeChurch of Rome believe theEpiftle to l\\zRomanes r
and the Church of Corinth believe the Epiftle to the
CerinthUns , and fo the reft.to be the word of God,
ss foon as th*y received them by an undoubted mef-
iengerfrom Paul ? Or did they ftay till they had the
judgement of a General Council or of all the
Churches ? Indeed they made ufe of the intervening
humane (bnt certain) teftimonv, of him that was the
peifeagee or bearer of theEpiftle,to know that it was
the writing of Paul indeed : and fo we ftill maintain
the neceflity. of a credible humane Teftimony that
thefe writings came from the Apoftles hands : But
Tychicm ", onTretthimm , or 7 imothy , or Onefi*
mm, were not a General Councils nor the whole
Church And doubtlefe 'thofe Epiftles that were
' written to each particularChurch were received by all
►the reft of theChurchesupon the credit of that parti-
cukr Church as having received it from an Apoftle:
and
C 2 5>0
and not that the particular received It from the uni-
verfal. How did rhe univerfsl Church know that .
thofe Epiitles were written by Tavlto Titw, Timo*
tbj^ ^Philemon, to the Ephcfuins, &c. but on the re-
port of the perfons and Church to whom they were
written ? or elfe of thofe particular perfons or
Churches to whom the Apoftk did communicate a
copy of them
j£#f^. 14 And how did all the Church know the
Scripture to be Gods word before the Council of
Nice , when there had been no General Council to
determine the bufinefs ?
JJHueft. 15. DareaPapift undertake to juftiiie at
Gods judgement all that part of the unbelieving
world , for not taking the Scripture for the word of
God , who have feen or heard it , and had all other
teftimoniesof it, but never knew of tke TefUmony
, of the Pope or a General Council? Shall none of
thefe perifh for this unbelief?
£hfffi. 16. And if it be dre Pope that they call
the Church, and take it to of this infallible judge,
I then demand, How knows the Pope that the Scri-
pture is Gods word, or that the Chriftian Faith is
true ? The like alfo I ask of a Council : How doth
that Council know it themfelves from whom we muft
know it? Either the Pope and Council Bauft believe it
becaufe they firft believe theiwfelves,and fo take it on
their own words,or elfe on the words of fome others.
If the former, then theyBelieve it becaufe they Believe
it : then they are the original of their own belief,and
believe themfelves firft , and then would have alt the
world to believe them. And this is not onely to be
fo arrogant as to be the God of themfelves , and the
Church , but alfo fo impudent and unreafonable a i
U 2 to
(2Q2)
to believe themfelves without rcafon, and to exped:
that all others ftiould do fo too. But if it be not frcm
themfelves that the Pope andCouncil believe the Scri-
pt ures/rom whom then is it ? not from any others of
the preientChurch doubtlefs.therforc it muft be from
the former Church : And if fo i. Have not we the
fame means to know that the former Church belicv -
ed the Scriptures as the Pope hath,and therefore may
believe it without recourfe to him, and as infallibly
as he? 2 And then it feems that according to their
dodrine the Pope and his Council receive not their
faith or the Scriptures on the fame ground as all the
reft of the Church muft do : fo that the Church muft
have a twofold foundation of her faith, whereof one
isneceflary only to one part , and not ro the other
that is, All the reft of the Church muft believe the
Scripture to be Gods word , becaufe the prefent
Pope or Council faith fo (having firft believed their
infallibility ) but the Pope and Council themfelves
need not any fuch gro^id of their faith? Arid this
diftinftion is not maOT between the Laity and the
Clergy in general : But even the Clergy themfelves
out of Council, or who never u r cre of the Council
(which fare is more then a hundred for one)muft thus
differ from the Pope and Council in the foundation
of their Faith. This is another tafte of the famous
Romane unity .• Paul faith there is One Faith: but
if two divided Foundations , or Reafons of Belief
do make two Beliefs, furely the Church of Rome hatfe
two.
jQucft. 17. Do you believe that the Lord Jefus
Chritt understood the do&rine of your Papal Autho-
rity ana infallibility , when he fo chid his Apoftles for
ftriving
ftriving who ftiould be greateft : and tclieth them
fo expredy , that the Kings of the Gentiles exercife
Authority over them, and are called, Gracious
Lords : but with you it (hall not be- fo : And when
hs lets before them a little cbild«4nd celleth them that
he^that will be greateft among chem, muft be as that
child: that is, that humility is the thing that they
muft ftrive to be great or excell in > and fo to ferve
one another in love Alfo when he commandeth
them to call no man on earth Father or Ma-
ftcr , that is , of their Faith. Did ever Chrift di-
reft the world to go to the Church of Rome to
know whether he be the Chrift , or whether the
Scripture be his word or not ?
JQwft. 18. Where is the Faith of the Church
when the Pope is dead, and-when there are three
or four at a time , and when there is an inter-
ruption by Schifme thirty years together , as it
is known there hach been : Hath not the Church
then loft her faith by lofing the foundation of
it ? Or whether then muft poor Pagans have re-
cGurfe to know that Scripture is the Word of
God ? If Infallibility furvive in other Paftors ,
then it feemes it is not the Pope onely that is
infallible , but others as well as he.
And was not the Churches Faith refolved in-
to the Infallibility of a Woman in Pope foanes
dayes ? I know the Ihifts ©f BelUrmine and
Onufhrim to make the werld believe that the
Story of Pope Joane is but a Fable ; Flo-
rimondtu Rtwondus is common on this fob-
bed.
But the cafe is out of queftion thus farre ,
that we have neer fifty of their own Writers ,
U 3 efpe-
0*94)
cfpccially old Hiftorrans that give us the Hiftory of
this Pope foane ; as PUtina invit. fob* 8. Sabellicus
^Snead- L i. Antoninus Archbifhop of Florence fart.
2.U. \6.Chaleondjla It, 6, Marianm Scttus^ Mar*
tinm Polonxt , Fafcicul^s Temforum^ Nauc/er^s ,
, Volaterane^ Textor. Carjon , Sigebertm Gemblacen-
fis, UMat. Patmeriw^ CMaffans&c.
And I marvaile v why thePapifts fhould be foindu-
ftriousinrefcilingit, as if their caufe lay more on
this then other things. If a Conjurer, a common
Whoremonger, a Murderer, a Simonift , a Here-
tick , may be the infallible judge of the faith , why
may not a woman ? Hath Chrift laid more on the
Sex then on aJl thefe? fpecially if (he had but kept
her felf honeft , I fhould have thought fodtne had
been better then folm the 22* or 23 . and many ano-
ther that yet was of the more worthy gender.
jQtffft; 19. And further I would know, If theCi-
fy of Howe were con fumed with fire , or the Pope-
dome removed from that Sea (which "Bellarmine
confeiTeth , it is not impoffile to be done ) where
then were the infallible head of the Church , and
what were become of theRomifh faith ? If they fay
that this can never be , and that Chnfts promife im-
plyeth the prefcrvation of the City of Rome, I an-
Jwer, 1. It will be long before they will give us any
proof of that. 2. Their own writers confefs the
contrary. 3. Let the end determine it. But if they
fay that infallibility is not tyed to the place, but to
the Perfon , who (hall be Peters fucceffor, I an-
fwer, we thought hitherto that to be Peters fuccef-
for, and to b€ the Bifhop of Rome , had been all one
with them, If another man that is no Bilhop of
i may hz Peters fucceffor , then how (hall we
-know
(*S5>
know who have fucceeded him all this while ? v
not theBifhop of Alexandria, Eiernfalem, cp-
or other place as well as the Pope ? fpecially why noc
the Pamarch of Antiocb juho is faid to be the z]dcit
fon of Sainc Peter, as inheriting his nrft chair e- I
doubt, if Rome were extinft , and the B;fhop of
Mentz,) or Cullen, ox Vienna, or themes, or Par id
or any other (hould pretend to be the infallible head
of the Church, not only the old Patriarchs but their
neighbor Biftiops would much contradift it ; and
the world would be at a great lofs to find the Popifh
faith or infallible head.
Jjhteft. 20. Laftlylwill appeal to the conference
of any Papift that hath any confeience'left , and
hath read the Fathers or Hiftory of the firft Ages of
the Church whether the reft of the Biftiops and
Curches in thofe times did believe the Scripture upon
the credit of the infallibility of the Pope or thcRomane
Church ? Did the reft of the Apoftles receive the
Gofpel on the credit of Peter , or were they fent by
him ? or did they receive their authority from him ?
Do they find that ever the Apoftles, or any follow-
ing Bifhops of the Church did take fuch a conrfe to
bring men to the faith , as firft to teach them that
the Romane Pope or Clergy were infallible , and
therefore to perfwade them to believe the Scriptures
or Chriftian faith, becaufe they fay its true. Is ic
pofiible that any learned Papifts can ferioufly believe
that this was the ancient way of believing } Do they
think in good fadnefs that the world was converted
to Chriftianity by this means > Sure it is fcarce pofii-
ble that they fhould be fo far diftraded by their pre-
judice and fadion .? Do they read in Clemens Rom.
or Alexandria, in Ignatius ^ ftftia, Irenatm^ Tertul-
U 4 Han
other of chofc times,
e men co ChniBamty , did crcr ufc this Po»
i^thisun Didchtyfirft
presch the Pope and R<m**c Church before they
• ■ :
:orc up-
co convince the ccbdit
- - :
e wre car
:nfhan faith, ard that it croft
:ors
: Undoubtedly , had
infallibility. Whatman will go to evince a whole
fyftemc of do&rines to be true , and quite forget
that medium , by which onely it is firft to be
proved ? Would not this have found one place at
leaft if not the chief among Sufebins his Vreparati^
ens Qt'Demonft rations} Where was there ever in all
Antiquity found fuch an Argument as this to con-
vince an unbeliever ? £ whatsoever the Poft and
Church of Rome deter mweth is trne ? Tut thej do de-
termine that Serif tare is the word of God , or that
Chriftiamtj is the right Religion : therefore this h
true.~]
Nay further confider : If this kind of arguing
bad been then ufed , may not any man fee
that hath not renounced his wits , that the Hea-
thens would have forely ftuck at the Major
propofition ? and that it would have met with fo ma-
ny objections and contradiftions from them , that
furely we fhould have found fome of them remem-
bred to pofterity. Did fxlian never flick at this ve-
ry principle of the &ith , the Romane infallibility ?
who ftuck at fo many things in the faith it felf ? Or
have Cyril Alexandr. and others quite forgot to
mention thefe among the reft of his contradictions ?
Did it never come into the mind of Celfnsfporfhjrj ,
orany other unbeliever that we rend of to doubt of
and objett agair.ft this fundamental infallibility ? O
what an incredible thing is this?
Yea and yet the more incredible will it appear, if
you confider , that all the whole caufe between the
Chriftians and the Infidels , according tothePopifli
conceit, meft depend upon this cne point of their
For what man will be fo mad asjro con-
tradift the Church if he orxe believe that the Church
is
is infallible. Can they think that all the learned Hea-
thens were fuch fools > It muft needs be therefore
that their firft flop muft be at the Jyfe j >r propo-
sition , even at this principle of the G. arches in-
fallibility ; and therefore certainly their moti objecti-
ons would have been againftit, and themoftofthe
Chrft tan D (tors labor would have been in the de-
fending of it : But chat its certain they thin believed
no fuch thinf ,and the Church was at that time utter-
ly unacquainted with the foundation of the prefent
■Rmifb faith.
Moreover, if this Popifh foundation had been
then known, do you think chat the Fathers would
not have appealed to Rwe , for a decifion of all
their perplexing controverfies ? What readier way
tohaveiilcncedail gain-fayers, and ended allftrifes,
and to have faved the labor of fo many volumes ,
then to have beftowed their pains with all diffenters
upon this one point alone [That Rome is infallible^
and then havefent them thither for fatisfaction in all
the reft. Common reafon muft needs have told
men of fuch principles , that this was the way ?
But do we find that this way was taken ? How come
we then to have fo many volumes-ofthe Fathers
controverfal writings , and not one Book, or Chap-
ter, or leaf or line, to prove the Remane infallibi-
lity ?
And becaufe the ofder of our difcourfe hath
brought us up to the judgement of the Fathers, I
fhall here give you a brief tafte of their judgement
in this point , and fo conclude this argumenta-
tion.
In
(w)
In the contention about Safitr day between the
Emftem & rrejlertt Churches,
p.L* w w.th the ^« ff2i r 2*!2""**-
Bilhops refitted the Popes ju- *
dicial determination^;^ 198. And therefore doubt-
lefs they believed not his infallibility nor univerfal
jurifdi&ion.
In the Council of Nice, thefirft that fubferibed
was SnfiathitH Patriarch of Antioch before the Le-
gates of the Bifhop of Rome : Theodor. li. 1, c. 7. So
did Hofius Biftiop of Corduba in Spain, as Athanaf.
Apolog. 2.
In the Council of AfricJ^ the Popes Legates had
the laft place, Cone. Afric.
Can.ioo, In the Council of fj^^*!*'* 1 ** 6 *
Calcedon there was 157. Tub- y
fcribed before Philip the Popes Legate. In the fifth
Council of Covftantinople \ Menna their Bifhop was
Prefident : EvagrU. 4. c. 38.
And if the Pope had not then fo much as the Pre-
fidency, how much lefs an univerfal jurifdi&ion with
infallibility ?
When Stephen the Biftiop of Romi determined ju*
dicially againft rebaptizing Heretieks, and excom-
municated Firmiliatnts for not aflenting, and wrote
to Cyprian about it, what did they do? Did they
either fubmit to the judgement of the Pope as infal-
lible, or obey him it their univerfal Ruler? No,but
Cyprian , Firmilian , 'with the reft of the Bi-
(hops, did unanimoufly jo'yn agairtft che Popes de-
cree.
I would fain know by what fpeftades the Papifts
can
(
6o
can read thefe words of * Cy
iailibility in them ? In his
Epift. 74. ^ Vempeitm, he faith t( us " [1 have
" feat a Copy of our Brother Stephens letters which
"when you read you will fee his error, more and
cc more, who endeavoured! to maintain the caufe of
V Hereticks againft the Cnnftians, andagaintt the
"Church of God, For among things which he
<c writeth either proudly or. nothing to the pur-
c 'pofc, or contrary to jiimfelf and ignorantly
" and unadvifedly , he addeth ,<#•£. ] Here men-
tioning Pope Stephens pieading of Tradition ,
he faith Cl ^Whence is that tradition ? Is it from the
Cc Authority of the Lord and the Gofpel ? Comes
" it from the commands and Epiftles of the Apoftle ?
" For that we muft do thofe things that arc written ,
" God tedifieth and propounded to Jo/hxa faying ,
t; Let not this Book of the Law depart out of thy
" mouth, &c. If therefore it be contained in the
Cc Gofpel , Epifties or in the Afts , then let this Di-
< c vine and holy Tradition beobferved. — What ob-
<c flinacy is this? And what preemption , to prefer
" Humane Tradition before Divine appointment ?
€C and not to conjider that God is angry and offended
c< as oft as humane Tradidon doth lofe or pafs by the
ct commands of God. As Ifaiak faith, This people
cc honoureth me with their lips , but their hearts are
ct far from me : in vain do they worfhip me, teaching
ct the do&rines and commendements of men : and as
tx the Lord in the Gofpel reproveth them , Yee re-
cc jeft the commandments of God to eftablilh your
c: Tradition. So Paul iTtK.6.3. If any teach o-
"tlierwife, and reft noc indie wholfome words of
our
<c our Lord JefusChriil, and of his do&rine he «
<c proud (or lifted up with ftupidityj knowing no-
" thing, fromfuch we muft depart. — The cuftome
<c which hach crept in with fome , ought not to hin-
<c dcr the truth from prevailing and overcoming. For
<c cuftome without Truth, is but antiquity of error,
* therefore leaving error, let us follow truth. — It is
<c through a fludy of preemption and contumacy
cC that a man will rather defend his own wicked and
V falfe opinions, thanconfent to anothers that are
"right and true: Paul therefore faith that a Bifhop
* c muft be no quarrelier , but mild and teachable;
* € for a Biftiop muft not onely teach, but be taught. -
C£ And there is a fpeedy way for Religious and ficnple
" minds to lay down error , and to find and dilclofe
"the Truth. For if were- * ~ L . [ r .
? turn to * theHead and Ori- - £ hac 1S > the Scr **
" ginal of Gods tradition,hu-
i€ mane error ceafech, and whatfoever was in cloudy
"darknefs, it opened in the light of truths- -If the
<c water Pipes be ftopt, do we not run to the foun-
c * tain to fee what's the matter. -*- So now muft. the
" Priefts of God that keep his cornrnaiKlement, that
■ € if in any point Truth have changed or wavered,we
" may return to the original , even the Tradition by
ci the Lord, by the Golpcl and by the Apoftles : and
Cc the Reafon of our a&ion may rife from thence
cc from whence both order and beginning did arife.]
So far Cyprian.
If the Papifts can make their followers now believe
that Cyprian believed the Popes infallibility, or that
the Church of Feme was the onely keeper of Tradi-
tion, or that Traditions were not tobetryed by the
Scriptures, then you may fee to whatpurpofcit is
that
that they mufl needs be the judges of Gontroverfic
and the fence of Scripture, and why they call it a
Nofe of wax ; even that it may be at their fervice,
and fo flexible as to yield to what fence they will put
upon it , when they will needs exercife the fame Au-
thority on the Fathers themfelves who in their fami-
liar Epiftles fpeak as plain as they can.
Firmilianm , a famous Biftiop writeth a confuta-
* cjpmpg. %%6. tg 7 . tio » ° u f P °P C StepbensE V mc
and therefore took him not
to be infallible ; and he parallels him with the Anci-
ent Hcreucks yAfarcion^ Apcllcs, Vaientinta^ Bafili-
des, as bringing in error under pretence of Traditi-
on as they did. And faith u £ And for them that are at
<s Rome, they do not in all things obferve thofe things
cc which were delivered from the beginning , and
" do in vain pretend the Authority of the Apoftles •
ci as may be feen m that about E after and about ma*
tc ny other Divine myfteries , there are fome diver-
cc fides with them, and they do not equally obferve
<c all things as at HitrtifaJem they are ebferved. As
" alfo in many other Provinces many things are va-
" ryed according to the diversity of places and names,
" and yet no breach of the Churches unity and peace
" for this. Which now Stephen hath dared to do ,
"breaking the peace with us , which his anceftors
cc kept in love an J honor: and moreover defaming
<c Peter and Paul, as if he had this Tradition from
cc them. •-- And in this I have juft indignation at the
" open and manifeft foolifhnefs of Stephen , that he
ct that thus boafteth of the place of hisBifliopricke,
cc and contended that heholdeth the fuccefiion of
" Peter, upon whom the foundations of the Church
c< are laid, doth bring in many other Rocks and ma-
ktth
(3°S)
**keth new buildings of many Churches while by his
u authority he defendeth that there is Baptifmc — -
46 And as to the confutation of Cuftome, which they
ct feerntooppofe to truth, who is fovain as to pre*
<c fercuftom before truth? Or that feeing the light
" will not forfake the darknefe ? Except that when
" Chrift, that is the truth, was come, the moft anci-
M ent cuftom would have in any thing belpt the Jews,
" that leaving the new way of truth ■ they remained
€c in Antiquity , Which you Jfricans may fay again$
"Stephen, that having knowledge of the truth you
" have forfaken the error of cuftrfme. But we do
" both joyn cuftome to truth, and to the cuftome of
<c the Romanes, we oppofe cuftome but of the truth,
'• from the beginning holding that which from Chrift
<f and his Apoftles was delivered to us. Nor can we
"remember any beginning of this - —Yea thou arc
.'^worfe then all the hereticks — See then howigno-
<c rantly thou dareft to reprehend them , who ft rive
M for. the truth againft a lye. For who fhould more
" juftly be angry with the other ? he that defendeth
cc Gods enemies or he thatconfenteth ? But that it is
, "manifeft that the ignorant are haughty and angry,
" while for want of judgement and fpeech they eafily
Ci turn to indignation ; fo that of no man more then
<€ of thee doth Gods Scripture fay, An haughty
cv man breedeth ftrife, and an angry manheapeth up
u fins (iW 29. iz.) For what ftrifes anddiffenffi-
. "onshaft thou made through the Churches of the
41 whole world? And how great a fin haft thou heap-
c < ed on thy felf, when thou haft cut otf thy felf from
cC fo many flocks ? For thou haft cut off thy felf: de-
" ccive not thy felf: For he is truely the fchifmatick,
" who maketh himfclf an apoftate from the commu-
0°4)
<c nion of Ecclefiaftkal unity. For while thou think*
<c efttofuipendallfrom thy communion, thoudoft
C| onely fufpencJ thy felf from the communion of all—
<c Can there be one Body and one fpirit with fuch a
"a man whole foul perhaps is not one, foflippery
" and mutable and uncertain is it --And yet is not
"Stephen afhamed to patroaize filch againft the
<c Church , and for the defence of hereticks to divide
" the brother hood ; and alfo to call Cjprim 2l falfe
"Chrift, and falfe Apoftle and a deceitful worker;
" who being confeious that all thefe were in. himfelf,
cc did by prevention, objed: all that to another by a
" lye, which himfelf defervedly ought to hear] So
far Firmilianm.
The queftion is not whether Stephen of Rcwc^ or
the Eaftcrn Bifhops were in the right , but whether
thefe paflages do not fufficicntly declare , that they
had then no conceits of the Popes infallibility ? and
that when he excommunicated other Churches, they
took it but as an excommunicating of himfelf, and
therefore plainly called him a Schifmatick.
In the Council of Carthage^y. Bifhops dcciced
cxprcfly againft the fentence of the Bifhop of Rome.
And Cjprian m Council fp~aks thus "[[Let every
€C man fpeakhisjudgemetrt, jigging no man, nor re-
cc moving anyraaa from the right of communion ,that
Cc thinks others fe. For noac of us takes himfelf to be
" a Bilhop of Bifhops j or by a tyrannical fear doth
<c compell his Colleagues to obey : feeing every Bi*
c< fnop hath by licence free choice of his own liberty
Cf and power, and can neither be judged of another,
<c nor can judge another ; But let us all exped the
" judgement of our Lord JefusChrift, who onely
" and folely hath power to kt us over his Church
"in
05)
in Government, and ro judge of our adions.
If chis be not as plain as need be fpoken againft the
Papal ufurpation, I know not what can be accoun-
ted plain.
Yea Cyftian and the Ccnneil fay the like to the
Pope himfclf 'TThefe things 3L'''/.
-dear brother we fpeak fSBS**** *****
* to thy confcience for the
"common honor and for (implelove But we
<c know that fome men will not lay down that which
Cc they have once drunk in 5 nor eafily change their
"purpofe, but faving the bond of Peace andcon-
<l cord among Collegues will retain fome things of
" their own, which are once grown into ufe among
cc them. Wherein we do neither ufe violence , nor:
" give Laws to any ; feeing that every Ruler ( or
" Bifhop)hath the free arbitration of his own will
4C in the administration of the Church, as one that
c< muft give account of his doings to the Lord.]
If this be not plain {till againft Papal, and all
Archiepifcopal government of Biftiops, I know noc
how a man fhould fpeak plain.
The Council of Carthage (faith GrAtian 1>ift-99)
faith tC QEventheP0pe'of Rome muft not be called
" the umverfal Bifhop.]
Gregory called the great Btfhop of Rom ^ but a few
years before Boniface claimed the univerfal Epifco-
pacy , wrote thus againft John of ConjUntinofle who
would have had fome fuch - _ A Q
title "[Noneofinypredc- G ^^- 8 °-
"ceffors would ufe this prophane word (vi*>. tini*
" vcrfal Bifhop ) becaufe if one will call himfelf
<c univerftl Patriarch , the name of Patriarch is ftolti
"from others : But far be it from a Chriftian fou!
X u thai
CI
" that any fhould falfiy afcribe to himfelfthat where-
u by he diminifheth any thing from the honor of his
" Brethren To confent to that un juft fpeech is no
fc other thing then to fall from the faith. One
Cc thing we owe to the unity ©f the faith , andano-
" ther to fupprefs pride. And I fay boldly that he
" who calleth hirafclf univerfal P aft or or defireth fo
<l to be called furpaffeth the Antichrift in pride — ]
So Spift. 188./.6. He faith " Q I have faid that
" he cannot have place with us , if he cerre&ed not
i c the vanity of that fuperfticious and ambitious
ct word which hath been invented by the firft Apo-
" ftate. Andto.fpeak nothing of the injury done
" to your honor, if a Biftiop be called umverfal 9
<c that umverfal once failing the univerfal Church
" muft alfo fall.]] Here it is efpccially to be noted
that this very reafon by which Gregory condemneth
univerfal Epifcopacy , is now ufed by the learned
Papifts to prove the Popes infallibility : For they ar-
gue that the Pope cannot err defide in Cathedra , be-
caiife elte the univerfal Church fhould fail with him if
he fail.
The fame Gregory in Epift. 78. faith <l £ It is a
" thing too hard to endure that our Brother and fel-
"lowBifhop, fhould be alona called Bifhop incon-
11 tempt of ail the reft : And what other thing doth
ci this arrogaccy portend, but that the time of An-
ic tichrift approachcth already , info far as heimi- %
*' tared him who difdaining the company of Angels
cc affayed to afcend to the top of Angularity?]]
A man would think that all this fhould be plain e-
nougfa to refoive us beyond all farther do«btinj},that
the Popes Univerfal Epifcopacy is new. But to
this the Piipifts have no thing to fay , but a fooiifh
pre-
(i°r)
pretence chat John of Confiantincple would have
been the fole Biihop on earth , and have had no
Bifhop elfe buc himfelf alone, which the Pope never
arrogated. Anf. A filly fhifc, which fuppofetlv all
tke world to be fo unrealbnable as ro be fatisfied with
any thing , ,or elfe would make them fo : A fhifc that
hath not a word or' -proof co fupport it , but contra-
diðthefullcourfeof Hiftory, and the words of
Gregory them felves/ which all (hew that it was buc
an univeffal Epifcopacy to which all othfer fhould be
fubjed, which John of CovftantinodU did challenge;
if fo much. * And all their fhew of proof of the
contrary is, becaufe Gregory here faith that [[He
would be alone called Bifhop ]] But chats not as if
diredly in terms , but onely by confequence , he is
fuppofed to lay fuch a claim , in that he claimed the
title of Hniverfal BiJhoP.' Buc - . . .
I now fee that thePapifts will JJ *fS* «««'<**••
make anofe-ofwax of their
own Popes Writings as well as of the Scriptures ; and
that the Pope hath no more the gift of fpeaking intel-
ligibly than <Pe t er y Taul or Chrifi himfelf is by chera
fuppofed to have. And therefore what fhould they talk
any more of a living judge t wlien that living judge
himfelf cannot fpeak fo as to be uaderftood?
P latin* faith that "[^Bonifacim tertitu a'Thca
cc ImferatQreobtinttit, magna, tauten contentune^Stc.
* c That Boniface the third obtained of Pboea* the Em- '
<c peror, but not without great contention, that the
" feat of the blefTed Apoftle „, . . . „ , e
« Peter which is the Head of «*™ «*•**/• ^
" all Churches, fhoujd be fo called and accounted
" of all ; which place indeed the Church ofConftan*
" tintflt did fcek to challenge to it felf— -j
X 2 So
So that it was the fame place or name which the
Bifhop of Conftantinople would have frad v which
Bom/act after got , and not as TielUrmine feigneth ,
a quite different thing. Nay I cannot perceive any
probable evidence thac Boniface himfelf had any
thought of that Univerfal Jurifdiftion, which now
is arrogated, bat onely to be the Greateft and High •
eft of all Bifhops , and in that fence called the Head
or the univerfal Bifhop.
If they kriew the Pope to be the fupreme infallible
head of all the Chiarch, why did the Council of Gal-
cedon(thc fifth general Coun-
VU. Bmnium Tern, i.Cenc. y^ examin £ * Epift j e ,and
part 1. art. 4. c one. C diced. c r * • 1
p. 218. wptrt. i.Atu profefsto reciveit onely on
fine. gene. 1. Cotlat.6.p. its agreement with former
1 o r . er ; ellit. & . p. 1 1 $ . doSrine ? Yea why did this
Vd toxfiim. Vigil in Council condemne Pope Vi-
jj, de 3 captHlt* ? Yea and ana-
thematize all that condemned
not Theodonts^ of whom VigiUm was one ? and this
in a Dodrinal Point , Whether Hereticks may be
condemned after death ? Yea they pronounce the
Pope and his adherents defenders of impiety , and
fuch as cared not for Gods decrees , or the Apoftles
pronunciations , or the Fathers Traditions. If
thefe 165. Bifhops had believed the Popes infallibili-
ty , they would rather have crarcd his Definitive
fentence. And why did the Council of Cdctdon alfo
Decree without the Popes confent, that the Bifhop
6f Conftdxttneplc was equal with him;and the 5 -fixth
general C ouncil confirm it ?
Any aaan of undemanding that readeth over the
Decretals of the feveral Popes (hall find befides all
other
(3°9)
other errors, fo many falfe expofuions^of Scrip"
ture, even common reafon , and the Papifts them- .
felves being judges, that there needs no other proo*
that they are too fallible.
AMHfiim in /. 2. Contr. Augufl. S. 2. CentrVonJ
€C cila qtta per fingulat regv-
<c ms % &c. That is, Who knoweth not that the very
"Councils themfelves which are held in feveral Re-
M gions or Province s, do without more ado yield to
u the authority of fuller Councils which are made out
"of the whole Chriftian world? And that the
"full Councils themfelves which were before are
«' oft > mended by the later, * Qr Corrcaed#
"when by iome experiment
<c of matters that is opened which before was (hut up,
" and that is known which lay hid, and this without
" any fmoak of facrilegious pride, without any infla-
" tion of arrogancy, without any contention of livid
Cc envy, with holy humility, with Catholike peace, '
" with Chriftiaa charity.]
This he brings as amajere to (hew the Donatifts
the invalidity of Cjprians authority , telling them
that it is the holy Scriptures that are undoubted
and of unqueftionablc credit, but not the writings
of any Biftiops fince , no nor of Councils them-
felves.
This place of Aufiin doth confirm the FrencbV*-
pifts as well as the Italian, that they have nothing to
fay againft it , that without meer im pudency can be
thought to be of any weight. What is vainly faid
by them , you may fee anfwered in A. B. Laud's
; Book again ft Fifier and A. C. Pag. 240, 241,
242.
X 2 In
In Aufiines Book againft Petilianm the Donatift
the very queftion debated, is , How they may know
where the true Church is ? And is it not a wonder
that zAnflin never remembred to direft them to
Mome ^ or to the Popes infallibility , if that had been
the approved way?Here then what way Jufiin went
A a ~ rr , r, Ca P' 2 ' P a £' ( **&* Edifr.
c i&i Parts) 141. jguaftto certe
<c inter nos verfatur , abi fit
<c Ecclefia ? utrurn apudnos, an aptt'd illos ? — £hiid
<C ergofatturi fnmm ? in verbid nofiris earn quafituri,
, Cc an in verbis capitis fui'Domini noftrijefu Chrifii :
c< & puto qmdinillifu&Qjh&t is,T[equcftion hand-
led between us is where is the Church? with
<c us or with them? What muft we do then? muft
le we feefc it in our . words.or in the words of our Lord
"JefusChrift o**r head? I think in his who is truth
ct it felf, and beft knows his own body, iTim.^. The
P Lord Joioweth who are his-*-] Cap^.p. 142. Sed
• cc ut dicer e c&perjtm, ncnaudiamus>k(zc dico, bacdicis,
''fedaudiatww, h<zc dicit dominm.dcc. That is, But
cc as I began to fay, Let us not hear 9 1 fay this, and
cc you Jay that, but let us hear, Thus faith theLord.
* c There are certainly the Lords Books, to whole au-
ci thority we both confent, we both believe them, we
<c both obey them ; there let us feek the Church ,
cC there let us difcufe our caufe. -•>- Auferantur.ergo
^ ilk de medio ,&c. Away with thofe things from a-
" mong us , which we bring againft one another ,
" not out of the Divine Canonical Books , but from
,c elfwhere — * Slftia note httmanis dcctimlntk&c&z-
cc caufe I will not have the holy Church to he^de-
f* rnonftrated by humane documents , but by Gods
" Oracles. For if the holy Scriptures have placed'
the
" the Cfiurch in Africa alone, and in a few places of
<c Remeficc. then whatsoever may be brought: out of
<c other papers, the Church is oneiy with theDo-
"natifts. .'Si atttem,&cc But if the Church of
"Qwft.is placed by the Divine and moft certain
ie teftimonies of the Canonical Scriptures in all Nati-
<c tlops; then what ever they bring , and whence
<c ever they recite it, who fay, Lo hereisChrift, or
tc lo there ; let us rather, if we be his fheep hear the
" c voice.pf oyr Shepherd, faying , Believe them not.
,c For thbfe parcels are not found in many Nations,
"where that (Church) is : but it, which is every
" where, is found even where they are; therefore
Cc let us feek it in the holy Canonical Scrip*
cc cures.]]
AncTihushegoeson and proves at large by the
Scriptures the true Church y fitting all as meet to the
prefent fchifme of the Papifts, ahnbftasif he. had
feen and named it. *
'C& '18. Begins thus "£Becaufe therefore the
c c holy Church is manifefftly known in the Scriptures,
" ® , 9,J RemotU ergo omnibus, &e. Laying afide
''therefore all fuch matters, let them demonftrate
"their Church if they can ; not in the fpeeches*
" and rumors of the Africans , not in the Councils
<c of their Bifhops, not in the writings of any dif-
"puters, notinfignes and fallacious Miracles, be-
"caufe we are prepared and cautioned againft fuch
" things by the word of
"God: but in the writings C *^ x '
cc of the Law jn the predictions of the prophets, in
cc the Pfalms, in the words of our Paftor hinafelf, in
" the preachings and labors of the Evangelifts, that
" is, in all the Canonical authorises of the facred
< c Books.] X4 Next
Next he (hews that it muft not be out of Parables,
Allegories or fuch Scriptures that make no more
for one fide then the other (what then ? doth he tell
them that it is all fuch, and fend them to Rome to
know the fence ? no) but it is the plain Scripture of
which he produceth abundance that muft tell us
which is the true Church. And he thus begins the
19 Chap.
,c Omijfis ergo file Letting pafs therefore the fnares
#*,* '^Mm.mm r ^f delSyes let him (hew
**«9.«-U4. << their ch U rch,e^. and fo-
11 (View it , as not to fay, Its true, becaufe I fay ir,or
''becaufe my collegue faid it, or thefe colieguesof
ct mine, orthofeBiftiops, or Clerks, orourLayity,
" or therefore its true * be-
* How fit is this wedge cc cau f c thefe or thofe won-
tor Matte* Kn&t itbewii « j % v t\
but apply it, k may call- „ der * WCr * d ° ne ^ D °»f*»
ly cleave his new found a- or Pontttu , or any Other,
cion of the fafcfi, 'ior becaufe men pray and
cc are heard at the Memories
11 (orJflirines } of ours that are dead, or becaufe
**"fuch or fuch things happen there , or becaufe that
IC brother of ours , or that fifter of ours faw fuch a
ct fight waging, or had fuch a dreaming vifion fleep-
* ing. Away with thefe either fi&ions of lying
** men, or wonders of deceiving fpirjts: For either the
<c things that are faid,arc not true,or if any wonders
<c are done by hereticks, we muft the more beware,
ce feeing the Lord when he told us there would come
<c decei vers,who by doing certain figns would deceive
li if it were poffible, even the ele&, addeth , Lo I
" have foretold you,-- And if any be heard praying
"at the Memories of hereticks, it is not for the
f'defert of the f lace , but the defert of his defire
that
(»»0
1 c that he receiveth good or evil. —No man can have
u Chrift for his head, that is not in his Body , which
<c is the Church : which (Church) we muft know as
Cc wc do Chrift himfelf in the facred Canonical Scrip-
<c tures, and not to inquire into the various rumors
<c of men and their opinions, and deeds, and fayings,
" and fights. --But let them (hew me whether they
€< have the Church , no way but by the Canonical
" books of the divine Scriptuers : Becaufe neither do
" we therefore fay, that they ought to believe us that
"we are in the Church of Chrift, becaufe that
* ,c (Church) which we hold is commended by Optatm
u Mdevitanw , or by Amhrofe of Milian y or in*
" numerable other * Bilhops
"of our communion, or be- * Was the Pope of Rime
«■**£ profaed (or -f %*% >~<
" praifed) by the Councils or church ?
<c our Collegues , or becaufe
u through the whole world in the holy places which
* arc frequented by our communion , fo great mar-
" vailes of hearings, or healings are done (here-fonjc
" are named.) Whatever things of this fort are done
" in the Catbolike Church, are therefore to be -^
" approved, becaufe they are done in the Ca-
" tholike Church , but it is not therefore manifefted
" to be the Catholike Church , becaufe thefe things
' " are done in it. --Thisheteftifietbis written in the
"Law and the Prophets and Pfalms; this we have
" commended by his own mouth. Thefe are the do-
cuments of our caufe , thefe are its foundati-
c 'ons, thefe its upholders (orconfirmers.) Wc
" read in the Afts of the Apoftlcs of fome Be-
| 'Mtevers, that they daily fearch'c the Scriptures
" whether thofe things were fo : What Scriptures?
But
f3«4)
" but the Canonical of the Law and prophets? Hcre-
" to are added the Gofpels, the Epiftles of the Apo-
cc files, the A&sof cheApoftles and the Revelation
cc of John. Search all thefe, and produce fornewhat
" manifeft which will demonftrate that the Church
o " either *remaiiieth.' in »^/-
Or Rome. < c ^ % Q ^ is tQ be f rom
cc ^fric^ fo that it may he fulfilled which the Lord
" faith^ ThisGofpelof the Kingdom (hall be.prca-
iC died in all tlie world, &C. But bring fomewhat that
"needcth not an interpreter, that you may not be
"convinced that it fpeaks of another mattered that -
* c vou ftrive to turn it toy our
* Like tfac Papifts, F*f« ^ own fence *—lcW 25.
™ w ; er p « F- <c £Tbe . qucftk)n 4 no f dark
\m wmch they may deceive
* ( you-- You fee the Church is every where oiffufed ,
u and increafcth to the harveft. j
- This whoif Sook of sAttfiin is written, as if it had
been purpofed as a confutation of the Papifts that
have the. Church toxontaiq, pnely the Rcmane
:lon,, arid, exclude all die reft of the/world, and
wtft try the Scripture by the'Church , and r A ot the
ChiifchJby Jtfic Scripture, but fly to I know not what
vinons. and '.pretended , miracles to .prove their
Church which AhJUh profefTtth are not. a proof no
not of the true Churchy though there bei^uch more
then there to bqa$of : fo that the Papifts canuot
hereby that Attain thqs dealeth with the Donatifts,
beeaufe they denyed the Church of Row* and believ-
ed the Scripture : he ex^rcfly enough prevented) all
fuch exp.oikipns of his words.
4Hgujl. CM. Crcfcon li.i. j ^ugufi. con- CrefconiHtit It.
*•$$• 2. cap. 33. /?. 177. Saith
<c
[EgohvfusEpiftoltet&c. Lara not bound by the
authority of this Epiftle ( of Cjprians ad Jubai :)
c 'beeaufcItakcnot Cipriani Epiftlesto bcCanoni-
€c cal, bat by the Canonical I confidcr them and
c< that in them which agreeth to the authority of rfie
''Divine Scriptures, I accept with his praife, but
ct that which drfagrceth I refufe with his peace. And
ic fo if thou hadit recited thofe. things which he
Cc wrote to fubajan out of fome Canonical book of
" theApoftles or Prophets, I (hould have had no-
u thing at all to gain- fay : But now, feeing what thou
sc recitcft is not Canonical, by that liberty to which
" the Lord hath called us, I refufe it, &C.J And he
" compareth it to Peters compelling the Gentiles to
"Judaize Gal. 2. (hewing that even "Peter fhould
cC have been fo refufed in error.
The words of AufiininJEpift. 19, ad Bier on. are
commonly cited <c £ I have
< c learned to give onely to ^JW ad Hieron.Ep.
<c thofe writings which are
• c now called Canonical , this reverence and honor,
Ce as that I dare fay, that none of them erred in wri-
" ting : but others I fo read, that how boly and lear-
Cf nedfoever they be, I do not therefore think it
cc true, becaufe they fo judged , but becaufe they
" perfwade me either by thole Canonical books or
ci by probable reafon that they fay true.]
As commonly cited is that//. 3. Cont. Maximin.
•Arrianxa^.pag. (mihi) 3 06.
cc fSed nunc nee twtJkz. But **»«£ cont. Maxim*. I.
tC 1 1 T ?'• C, 14.
now neither ought I as J/iA ;' A ,
fore- judging (or for pre- .<Pf*Ln.expofit 2.
" judice) to bring forth the
f € Nicene Council, nor thou the Council of Arinti-
" um; I am not bound by the authority of this nor
ci thou of that, Let matter contend with matter,caufe
*• with caufe, reafoa with reafon , by the authorities
€e of the Scriptures,which are witncfTes,not proper to
" -cither of us^ but common to both. ]
It were too long to recite the fourticth part which
jiuguftine huh to this purpofe. He that would fee
more, let him read his Ep$.\\z*& de Morib.Scclef.
Cathd.c.j.& EpiftAii &Contr.Faufifim Ii.l1.c5.
& de Trintat. li. 3 . &c.
The words of Optatuslib. 5. adverf. Parmtn. are
frequently cited by our writers : which are thus
; ■ ' "V -Qft&rendi font indices ficc.
O^ush.i. adverf. Far- "^nu^eek judges. If
"Chriftians, they cannot be
cC admitted on either fide, becaufe by fiding the truth
£ is hindred. We muft feekta judge abroad ( or
lc without.) If a Pagan, hecannot know theChri-
**ftians fecrets. If a Jew 1 he is an enemy to the
€c Chriftian Baptifm. On earth there can no jndg-
Cc mentofthis matter be found. We muft feek a
Ct J^ge from heaven. But wherefore fhould we go
1* knock at heaven, when we have it here in the Gof-
< l pel? A Teftawent (I fay,becaufe here we may well
"compare earthly things to heavenly J is fuch, as
<c that a man that hath many fons , doth command
' .. A * _ . „ "them all himfelf as long as
?$££i?$;l " the **« is prefer there
vindicating this, c ■ * s then no need of a Tefta*
"ment. SoChrift,aslongas
cC he was prefent on earth(though yet he be not wan-
ct ting or abfent) commanded the Apoftles whatever
" wis needful, for the time. But as a father when
ct he feeleth himfelf neer to death , fearing left after
his
(1W)
cl his death , the Bcethren {hould unpeaceably quar-
" rel, doch before witnefs put his Will out of his
i€ dying breft into writings which may endure. And
" if there (hall rife any contention among the Bre-
thren, thejfgo not to the Grave, but feek the
cC Tcftament ; and he that rcftcth in the Grave doth
ic (ilently fpeak by the writings. The Living (Lord)
" whofe the Teftaaitnt is, is in heaven. Let his will
<c therefore be fought in the Gofpel , as in a Tefta-
" ment.]
The Author af the imperfeft work on tMat. *
commonly imputed to Cbryfiftemc Homil. 49. faith
'TAt this time, fincehercfie .3 ... J ,.
-hathpoffeffedthefeChur. £.T " "" h%
" ches, there can be no proof
c< of true Chriftianity,nor any other refuge of Chri-
"ftiaas, that would know the truth of Belief, but
<c the Divine Scriptures. For before it was declared
u by many means, which' was the Church of Chrift,
" and which was Gentilifm. But now it is by no way
Cc known t# them that would know, which is the true
ci Church of Chrift, but only by the Scriptures. —
" How therefore (hould he that would know which •
* - is the true Church of Chrift , come to know it ,
ci but o'nely by the Scriptures ?]
One would think this were plain enough , if
the Papifts were not the Judges of the meaning
of all writings f as well as the holy Scriptures »
which condemne their caufe ?
•
f 3i3)
Saith <c [Vxdeprobamwli-
<c i>res,fkc. How do we prove that the Books of our
u Religion are wticten by Divine infpiration ? Many
" wayes , of which the firft is the truth of Scripture
cC it felf, then the order of things ; the agreement of
"precepts, the manner of fpcech without aftera-
ction (or compaflesjand the purity of words: There
g " is added aHb 5 the quality of the writers and prea-
u chers ; that meer men could not have delivered
Cc fuch Divine things, and vile men fuch high things,
" and uneloquent men fuch fabtile things, unlefs they
t6 were filled with the Holy Ghoft. And the force of
<c the preaching of it, which it had when it was prea-
cc ched, though by a few contemned men. Hereto is
<c added the witnefs of the contrary party , as the
" Sybils or Philofophers : the expulfion of adver-
c ' faries ; the utility of the* confequenfs 3 the event
<c which by acceptations and figures and prediftions
<c were foretold :_" and laftly the Miracles which were
u continually wrought till the Scripture it felf was re-
<c ceived by the Nations : of which this fuffieeth for
" the next Miracle that it is known to be received by
"all.]
Saith Chamier citing this paflage , Here are argu-
. r ■ ments enough to prove the
rMV-mfy *•** author j ty of Scripture, inter-
nal and external; but no
mention of the Churches antecedent judgement to
determime it. The fame may be fajd of Enfebitu^
Auftin and the reft that prove the Scripture and
Chriftian Religion.
Hiercms
Hiercmes words *re frequently cited on Math. 2 3 .
*'VHk cjhm de Scripturis, . % . .
" &c. This is as eafily con- HttTm - l *' *"* **'
" temned as proved, bceaufe it hath not authority
€c from the Scriptures. ] And on Ifaiah 8. He faith
" f Sike aliqtiodtihitatis£>CC. , . „ ort , .
•' If you doubt of any thing «™l n + *& <"';
"know what is written--
<c If you would know the things that arc doubt*
" fal, rathe^give up your felves to the law and to the
* c testimonies of the Scriptures.] And on the 86.
pfalm, HeTaith <€ ^guam*
-Though there be fome J^^™*'*-"'
st Saint after the Apoftlcs ne-
ct ver fo eloquent , yet he hath not authority.] And
Epift.adRuftic. " [[Since cove toufnefs entered into
" the Church as into the Empire , the Law is pcrtfh-
a ed from the Priefts , and the vifion from the Pro-
" phets.]
And the fame &ieror%e Epift. aABvagr. (foL 150.
Edit. HajiL per Froben^ 1 5 16. Towo. 3 . & pag. 329.
Edia. f BafiLi$36.Torm.2.) Saith thus "[guid
tfi emtm facit exceptaerdinatione £pifeopHS % quod pre f*
<c byter nan faciat ? Nee altera Rtmana urbis Eccle ■
Cc fta , altera tctiui $rbu exiftimanda eft : Et Gallia ,
V & Britannia , & Africa ,
* #P*rjfr , &Oriens> &fndia Er f/^ r \n his fir 3 Aonc
x tationsiaith that [pac olim
forttjfevcrt, nunc rn*g*d ex parte emmntata funt ,viz. ^gupf**
quM Eitgubienfem Epifcopnm cum Romano, nee put at ullum Kpifce-
pum Alio majonmeffsuifiquifenui fuperat bmilttate, (& non fuut.
Epifefpum quovisftccrdotepreflantiertmejfey nifi qttod jus bibet or.
ditvmdi-'] But in feis latter Annotations he merrily leferreth aA
the equaiiry in their rcfpe&tothc Beacon*; thai he might
fees to tbtte the oftcBSc.
cc omnes 'Barbara nationes, unum Chrifttm adorant,
<c unam cbjervant regular** veritatis. Si Author it as
'* qu^ritar, Orbx major eft Vrbe» Vbicunqnefuerit
\* Spifcoptu^fivs Roma, fiveEttgHbii, five Conttan-
t( tinopoli five Rhegii^five Alexandria five Tanis^ejaJ*
" dem meriti^e'jHfdem eft & facerdotii. Potentia di-
tS> vitiarum, & paupcrtatta bumilitas , vel fublimior-
4c em velinferiorem mEpifcopum non facit.' Cater am
" omnes Apoftdornm fttcceffores funt. Sed dicU %
* 6 Quomodo Rom& ad ttftimonUim Uiaconi presbyter
<c ordinatur? Quid mihi prefers twins nrbis confue*
^tftdinem} Glmdpaucitatem % de qua ertumeftfu-
ie percilinm in leges Ecccfia vindicas ?] That is£For
" what doth a Bifhop except ordination which a
" Presbyter may notdo?Nor is the Church of the Ro-
11 maneCity to be efteemedone and theChurch of the
whole world another ; Both France, and Brittaine,
ci and Afru\, and Ttrfia, and the Eaft, and fndta,
u and all the Barbarous Nations do worfhip one
" Chrift , and obferve one Rule of truth. If you feek
•'for Authority, the worlds is greater than the Ci-
C: ties (of Rome) Wherever there is a Bifhop , whe-
iC thev&t Rome, or at Engubinm y or at Cenjlanti-
<c nople , or at Rhegium, at Alexandria or at (Ta*
" nis , of the fame Merit , he is alfo of the
" fame Priefthood. The Power of riches , and
4C the lownefs of poverty , make not a Bifhop high-
,"eror lower: But they are all the Apoftles fuccef-
"fors. But you fay, How
Ban*™ ad Tom 401. « i$ j t that at Rom a p rcs by-
%-j™t! ,: 6 dS s :; <« •• <**** « *••*
vaia.f^kio void the mony of a Deacon ? What
force of .his p&lia^ as if
ibi equality vveie oniy quoad (icros crimes. Ic feems the Popes
jariididion is no part of hiseffice^ nor belongech to him by
(.<crfd itfdrts. tttt
(
3*0
cc tdl you me of the cuftome of one City? why. do yo u
"defend a few (of which fuperciltoufnefs isarifen)
" againft the Laws of the Church ?~]
lciqaybe the Papiits by their fupereminent pow-
er of interpreting all Church writers, can put fuch h
fence on theie words oiBufim^ as {ball confift with
that which he purpofly doth oppofe-: But I think an
impartial man can hardly believe that when he wrote
thefe words, he was acquainted with Rome: claim of
univerfal jurifdiftion and infallibility.
Nay when it is the fcope of much of the former
part of this Epiftle to prove the equality of Bifhops
and Presbyters, in the beginning, and that at that
time they differed in no power but that of ordaining
(when yet he faith the Presbyters of Alexandria^A
long make their own Bilhops) how then could Hie*
rome .believe the Popes univerfal jurifdi&ion ? Could
he think that the Bifhop of Rome had that power o-
ver the Church which he thought not any Bifhop
to have over the Presby ters of any one Church ?
Greg. ..Nazianzene faith of Councils " [[If I muft
<" write the truth , I am of
"this mind, that I will Aye JS^S??!*
'•or avoid all Councils of <•**«*« f«*) •»•
" Bifhops : for I never faw a glad or happy end of
" any Councils, or which did not rather bring an ad.
cc dition or increafe of evils, then a removal of thto.J
To this of'NatJavzene BelUrmine anfwereth than
\jSregorj meant that in his time no Council could be
wholly lawful : for he lived between the firft and fc-
cond general Council , where he had feen many
Councils which becaufe of the great number of He-
reticks had a bad end. 3 And he names five of
them.
Y An ftp.
Anfw. i. But by what Authority doth Be/Iarwine
coafine GregQries words to fome Councils f which
he fpeaks in general of all that he had feen or might
do refolving to avoid all hereafter. 2. Here note
that BelUwint confeflcth that Councils may erre ;
and then where is the French Religioa ? 3 . 1 would
fain know where was the Churches infallibility , and
power of judging of matters of faith in Naziannens
dayt s ? If there were no lawful General Councils,
noreouldbe ? thenitwasnot in them; therefore it
muft be either is the people (and how (hall we ga-
ther the world together tQ confult with them) or elfe
zsB$liarminem\\ivj, in the Pope alone, or in the
Romane Clergy with him. I hear not yet that they
are very forward to prove
Why did Naiiani.i never t h at the Romane Clergy in
TSZSR2& «"*■"« « . ¥**
Pope was theanelyliving (though 'BeUarmtue hath gi-
faliiMe judge , to have ven us his bold conjectures of
pleaded this with the that) It muft needs be there-
Hereckks, and to have fore that at that time all the
S^tr^SZ Cheches in f allib lc j.diria.
tils. power, and io the foun-
dation of our faith muft
he refolyed into the Pope alone ; and fo the
faith of all the world muft then be refolved
into the credit of the word of a fingle and filly
man. I know the Italian faftion .will not abhor this
at any time- but then they fhouldfor ihame fpeak
out and deal plainly with the world , and not talke
of the whole Church and all the Church, when they
mean but one man. 4. And I would fain know of
any friend- of Btllarmines , how far the univerfal
C&urc*
Cm)
Church was vifible at that time , when all Councils
were bad, aqd none could be lawful? The vtfibility
was not In a Council to reprefene the whole : and the
Laicy are not much noted when Councils go wrong,
fo that the Church was vifible oriely inoncman 3 or*
a few particular perfons, according to the Papifts
common reckoning , who judge b^ the Paftors vifi-
bility : Yea the Church of Rome it felf was invifibie'
then and divers times when their Biftiop Was a Here-
tick. If therefore they will fay either that the
Church was vifible in one man , or in the Laity of
many partes oppreftbythe Clergy and Magiftracv
(and they have nothing more to fay ) then we will
fay a$ much of the vifibility of our Church before
Luther, and more too. 5 Its confeft here alfo that
not onely a Council, but the greater number (by
very many ) of the Biftiopsofche Church may be
heretickes or erre in faith. 6. And then the Church
may lye in the fmaller opprefled part ; and wfey theft
may not the moft erre now ?
* Stapleton himfelf confefTeth * s "P let0 * defrimp. *-
that Luther was not much ^Jj^^.SZ
out of the way, when he faid^ f er .
there were fcarcc fivfeBilhops
to be found that turned not Arrians. And Hicreme
faith dialog* adverf, Lucifer.) {The whole ftcrld
groaned : and -mndrtd that it Vvas turned Arrian.~\
7. And did the authority of the Scripture at that time
fall ejutad nos % when the judge was turned heretick ?
even Liber im and the Councils ?
And if the high Elegies of the Roman* Church
would prove its Authority , then fee what N anion-
*ene , faith of the Church of Cafarea* In his 2«
Bpi&it ad defarknfespatru nomine fcrip a (found a-
Y 2 inong
(3M7
, ,£ mong.his own works; £Wi>.
^fifl^m"- **! ^ *• W/785. and
alfo in /?*$// works transla-
ted by Mnfsulm Sdit. BafiL 1565 Tom. 2. pag. 1 7.)
* '[^Seeing every Church as being Chriits body is to
"be watched over (or looked to ) with greateft
1 • care and diligence, then fpecially yours, which an-
cc ciently wa$ , and new is and is efteemed,almoft (or
"nigh) the mother of all Churches, on which the
" Whole Chriftian Commpnweakh doth caft their
c : ctyes even as the encompailing circle doth on the
".center, ;not onely for the fouhdnefs of dodrine
tc ;long divulge d; to all , but alio for that confpicuous
" grace of Concord which God hath given them — ]
What would the Papifts fay , but that this were for
their fupremacy,- if they found but thisnruchinhim
for the Church Q)i[Jlowje.
And I think there is no.<JQubt but that in thofe
atidenc tinier the Church .v/as acquainted with the
true way of Government as well as fawtfls now;
and therefore Twbuld know further, 8 Whether the
fri]fiVGovcrnnVer.t nr.ay not /(land wkh great defola-
divi'lioris of rhs Church and multitudes of er-
rors? Cjrea. Nazianzene iaith -(Orat. 20 pag t mihi
\\- I in 34s0- ; .tnac when 'BafiLfct
N^n.orat ,0^545. upon th^re.twork.of heal-
JpJ the Church "£The hi>Jy Nation, .the. Kingly
cc .PriefthQcd>Yas fo far arrufs lift \A was diftrfc&ed in-
c ■' to fix liurujced opinions dnd .errors ; And fpoiled
"and wafted by the Devil. •] If. the Popes JM^nar-.
chicai Govtr&ment was thep ji foot, then it leans
that Govenh^entwillno more prevent fedg and er-
rors then the.^orft ' : If it wefe not ;, then 1 . They
are now iifuj$eft, 1. And -they cannot prove out:
way
0"5>
way of Government to be wrong by the multitude
of errors that are in the Church.
Baftl was far from reiolvinghis faith into the Popes
infallibility when he wrot his AJcetka ( or f at leatt
£u(t'Athixs SebaftienmAithzy . r% r
i. AluX
p. 197-
be his) when (fag. 195 .Tom
2. t ran flat. Uiittfculi, Bajil)
he faith cC [Itis a manifeft lapfe of faith, and ap-
" parent vice of pride , either to refufe any thing
" which the Scripture containeth, or to bring in any
" thing which is not written : feeing Chrift faith \
" Mjfieep hear my voice , and prermfeth, Butano-
" ther they will not follow , but flye from him, be-
" caufe they know not a ftrangers voice.] And fag.
193. he faith, that fometimes he had ufed unwrit-
ten fayings againft hereticks "[[But never aliene
<c from the Scripture fence, &c7\ and that now he
was refolved " QTo make ufe of what he had learn-
1 ■ ed from Scripture , and but fparingly \ to ufe the
" very names and words which are not literally con-
<£ form to the divine Scripture, though they do re *
il tain the Scripture fence] The fame Bafil Epifi.
80. To. 2. 'p. mihi. 74. re- m ., _ , A ,
nouncing the argument from. ^£^12° "
cuftome , faith c [_Let us J . •
ci ftand therefore to the arbitration of the Scriptures
" infpired from God : and with whomfoever is found
cl the opinions which are agreeable to the Divine o-
"racles, to him let the fence (or feritence) of truth
Cc be wholly adjudged.] This is "Baftls judgement of
the judge of controvcrfies.
Hilaritts PiBav. in his j?-
Hilarius FiftdV. Edit.
T&rif. 1 5 2 1 psg. j 1 8; jpc. idem k Tnnit. li z, p. i6< Idea
in MM. p, 49^.
Y 3 f'ftl*
pfile de SjnedU adverfw Arrianos fag. (mihi) 318.
319. and fully fheweth his thoughts that Councils
have erred , and that even thofe of the Orthodox
are to be tryed by the Apoftolical do&rine. And
HL2.de Trinitate fag>i6,eol.2. he faith " {jCommen-
44 dat autem fideibujw integritatemjkQ. The intcgri-
" ty of this faith is commended by the Authority of
"the Gofpel and Apoftolical doftrine — For this
"foundation ftandeth ftrong and unmoved, &c.~]
And he maketii it a remedy againft all Here-
fies.
And in his Commentary oh tMat. Canon. 8- fag.
498. he faith "\_Igiturfect4ndttm h^c Ecclefnz intra
" qu<u verbum *Dei mn vigilavcrit, naufraga [tint,
" &c u e. The Churches in which the word of
"God doth not watch, areftipwrackt.]
And moft fully lib. 4. de Trinitate fag. 31. col. 2.
<c Nemim autem dubium ejfe cportct&Q. that is, No
" man ought to doubt but that we muft ufe Gods
"doftrine for the knowing of divine things. For
<c humane weaknefs cannot of it felf attain the know-
44 ledge of heavenly things. — It is God himfelfthat
** we muft believe concerning himfelf,and thofe things
ct which he ofFereth to our knowledge , of himfelf ,
" muft we obey. For either we muft deny him as
c ' the Gentiles do, ifwedifallowhis teftimonies; or
cl if he be believed to be God, as he is, nothing of
li God can be underftood , but as he hath witneffed
lf of himfelf ; Let mens own opinions therefore teafe
c ? (or be laid by) and let not mens judgements extend
"themfelves beyond Gods constitutions-*- For the
" underftanding of fayings, muft be fetcht from the
4t caufes of the fpeech,becaufe the thing is not fubjeft
'• to the woi-ds, but the words to the matter .1.
' And
And li 4.dcTrinitate y fag*29.col. i- when he
flieweth chat the hereticks ufe to plead Scripture mif-
undcrftood, he doth not fend them to Heme (or a
judgement of the fence, but ftill concludeth '* [Re-
^fftndendum e(fe exifiimo h&reticarum perverjitati,&
u omnes eorum fiultax ac[mortiferxs inflitationes 8-
" vangclicid atque Apofiolicis Ttftimwiis coarguen*
" dot : That is, I judge that we muft anfwer here-
ct ticks perverfenefs , and all their foolifh and deadly
" inftitutions , by the teftimonies of the Gofpel and
of the Apoftles.]
And the fame Hilary doth r ,., *» ±
largiy perfwade to i clofe ^£%t* **»
adhering to the Gofpe|, and
the fum of Faith called the Apoftles Creed, without
adding or altering, unjler any pretence of amending,
and fheweth the divifi<}n$ and depravations that have
followed fince the Cobncil of Nice would make one
emendation, and on their example other Councils
had made and mended, done and undoae foofc,
that they had marr'd all by it : and he perfwadeth
the Emperor * to hearken * T . . , .
,-~ »i> • . r^^r \ c \.u It is a great doubt whe-
to the ancient Gofpel faith tne r this Book were wrk-
and not to Synods, His te n in covJUntius his life
words are in Epift. vel Lib. time or fince his death :
*d Gonftant. A*iufi. par.(E- ofwbich &* Hiemim. de
dit.Parif. ) 307 308. where ^*M«Jj^-
having (hewed how he had 7I4 , 7 ^/ B elUrmtn. de
Scripter.Ecclef.pag. (nibi)
8 j. But its plain by the Epiftle it felf, thatic was written as
to Conftantius aliyc^ though its pofTible, as Hetttrmint con-
je&ureth , that he might be dead 3 and Hi'Mry in France noc
know it j For its clear that was wrinen a little before
or afcer his d 3 ath , even the fame ycare tUc he
dyed.
Y 4 erred
erred in looking after Councils , he faith tl £ Recog*
' 4 nefcefidem quam^ficc. that is, Reacknowledge that
" Belief which thou defireft to hear from the Biflaops
" but heareft not. For they of whom it is required
' c do write their own things, and do not preach the
€i things of God ; they have drawn about an endlefs
" and perpetual circle. For the modefty of humane
'' infirmity fliould have contained all myfteries of
" divine knowledge in thofe bounds of confcience
< € onely, which he believed in, and not after a Be-
lief confefled and fworn in Baptifm, in the name
<c of the Father, Son and Holy Ghoft, to doubt or
"ibnovateany thing elfe. — Under the improbable
'^, , . , . , "occaiion of this neceffity
LS. ^ ' lt " * thc cuftome is come up of
cc writing and renewing the
" Belief Which after that it began rather to frame
"new things, then to retain what, was received , it
* c neither defended the old, nor confirmed the new,
tc and Belief is now become rather (a belief;) of the
u riwes than of the Gofpels ? while it is written ac-
" cording to the years, and not held according to the
cc Confellion of Baptifm. It is a moil perillous and
fcC miferable thing, that we have as many Beliefs as
" Wills- and as many Do&rines as manners; and
* c that as many caufes of blafphemy fpring up, as
'* there are vices. And when according to one God
cC and one Lord , and one Baptifm , there is one Be-
lC lief, we are fain from that Belief which is but one,
11 and white many are made, they therefore begin to
" be ; that there may be none- For we are on both
<c fides conftious, that fmce the meeting of the Coun-
f-cilof Nice 9 we have wrote nothing but Bdiefct.
•f While there is quarrel about thc words ?.nd quefti-
ons
U*9)
" ons about the newnefs, and occafion about the am-
4C biguityes, and complaints about the Authors, and
cc ftrife about the parties, and difficulty in confents,
c 'and while every one begins to bean Anathema to
cc another, almoft no one now is Chrifts. For we
"are carryed about fcry an uncertain wind of Do-
<c ftrine, and either while we teach we trouble ; or
" while we are taught we erre. And what is the
"change that is in the laft years belief? Thefirftde-
€, creeththat the. word hemcufien fliall be filenced :
" The next decreeth and preacheth the bewcufion :
" The third doth by indulgence excufe the word ufia
Qt which was limply before ufed by our fathers. The
" fourth and laft doth not excufe it, but condemn ir.
" and at laft its come to this , that there is nothing
<c remaineth eftablilhed and inviolable with us, nor
" * with any before us. And ^ _, _
" as for the likenefs of God u /^ Thac was fo whh
* c the Son to God the Father, Sj
11 it is the Belief of our miferable time , that he is not
"like in whole, «r but in part. We are excellent
"* judges (or Arbitrators) .
"fore 7 the feekers of the > £g* the Council,
.. , ' % .,, . , . ot thole umes.
heavenly miiteries who do
iC calumniate in our profeffions of the faith of God,
c - we decree yearly and monethly Beliefs of God; we
u repent of our decrees,we defend them, we Anathe-
Cf matize thofe thac were defended, we damne other
c ' mens matter in ours, or they damne ours in theirs^
" and biting one another, weareconfumed one of a-
" outher. A Belief is again fought for,as if there were
* "nobeliefe. A belief muft be written , as if it were
" not in our hearts. -Being already regenerated by
V faith,we are now tsught to believe : As though the
Rcge-
"Regeneration were without Belief. We learn
" Chrift after Baptifm; as if B'aptifm could be any
^_ , 1Jt ''thing* without the faith of
BaS^T C ° ^ "#-?• 309. Among
cc thefe fhipwracks of faith,
" the heritage of our heavenly patrimony being now
" almoft profligate , it is the fafeft way for us to re-
" tain that firft and onely Evangelical Belief confef-
" fed in Baptifm and underftood , and not to change
tc that good Belief which onely I have received and
tc heard. Not as if thofe things which are contain-
* t-l. r -t c » r . " cc * * n c ^ e Council of our
* The Council of Mtcc s <c t- i * l j j
Fathers, are to be damned
" as irreligioufly and impiosfly written ; but be-
"caufe through mens ralhnefs they are ufed to con-
" traduction , that foi this the Gofpel might fafely
a be denyed under the name of novelty, as if ic
" were innovated that it might be mended. That
" which is mended alwayes effeð this, that while
"every amendment doth difpleafe, every amend-
<c ment may be condemned by a following amend-
t: ment ; asifnow,whateverit be,it were no amend •
"ment of an amendment, but began to beacon*
44 demnation of it. In this much, O Emperor £**-
"jlavtiw, I admire thee as of a bleffed apd Religious
€< will, defiringa Belief onely according to what is
. " written ; and indeed juftly haftening to thofe
' «/" cc ver y ^ vor( j 5 f t he onely begotten God ,
" that thebreft capable of impartial folicitude, may
t€ alfo be full of the knowledge of the words of
ct God. He that refufeth this is an Antichrift : and
16 he that counterfeited it , is Anathemao But
u this one thing I intreat of thee, — that the Coun-
cil
" cil being prefent which now quarrels about the Be-
€t lief, thou wile vouchfafe to hear me a few words,
" of the Holy Scriptures, and I may fpeak with thee
" of the words of my Lord Jefus Chrift , whofe ba-
" nifhed man , or Priefl I am. •- O Emperor doft
" thou feek a Belief I Hear it, notoutofnewpapers,
" but out of the Books of God.— Remember, that it
cc is not a queftion of Philofophy,but in the doftrine
" of the Gofpel. I defire not audience fo much for
^ my felf as for thee , and the Churches of God.
" Fori have my Belief with my felf, and need none
u from without. That which I have received, I hold,
" and I change not that which is of God. But yet
" remember that there is no hereticke but doth falfly
" pretend that he fpeaks that in which he blafphem-
4< ech, according to the Scripture. — (Here he names
" MarceUHS^hotinus^SdelliHs, Montanem , Ma-
" nichtui , Marcion. ) They all fpeak Scripture
M without its meaning; they pretend faith without
"faith- For the Scriptures lie not in reading , but
" in underftanding , nor in prevarication , but in
"charity. Hear, I pray thee, what is written of
" Chrift, left under them thofe things that are not
"written "be preached. Submit thy ears to thofe
"things which from (thefe} Books I (hall fpeak;
" lift up thy faith to God: Hear that which profit-
tc eth to Belief , to Unity, to Eternity. I will fpeak
<c to thee with the honor of thy Kingdom and thy
u faith , all things profitable to the peace of Eaft and
M Weft : under the publike knowledge , under a dif-
<c agreeing Council, under a famous contention, — I
" will defend nothing to fcandal, nor that is without
" (or befides) thc'Gofpel.] Here he reciteth a fhorc
creed in Scripture words, efpecially about Chrift.
4$P)
Iconfefslfearlamtootediousin thefe longctta*
tions ; but I do it, that the Papifts may not lay that
we take particular words or (hreds of fentences ,
without the full fence. Here I defire that it may be
noted, i. That Councils may erre and differ. 2.That
they are fo far from being the authorized judges of
our belief, that in HiUry.es judgement , their deter-
minations have occasioned the ruine and dangerous
divifions" of the Church. 3» And that this ts not
oneSy true of the Arrian Councils; but ©f the Coun-
cil of Nice it leif though its Belief were found,even
bytthe novelty of terms \ and example for further
innovating. 4. That Hilary never calls the Em-
peror to confqk with the Pope or Church of Rome
as the authorized infallible judge, even when he pro-
feflcth to tell him all that was neceflary to the peace
of the whole Church Eaft and Weft. If it be faid,
that this is becaufe Hereticks believed not if omes au-
thority or infallibility; Ianfeer, It had then moft
neerly concerned Hilary to teach it them, when he
' taught them aii that was neceffary to peace ; efpeci-
aily it that be the foundation into which the reft of
our faith jnuft be refolved. 5. Laftly note, that it
is only the word of God, and the ancient Baptifmal
Creed which Hilary here calls them to for Peace and
healing of all the worlds divifion.
. O fad-cafe that this advice was never taken
^ to this day i O happy Church when ever ic
fhall be taken, and never till then.
And here becaufe I am afraid of wearying the
Reader, and making thefe teftimonies unproportion-
able to the brevity of thedifputation, I fhall forbear
adding thofe that I thought to have added, yet af-
furing any Paptll that readeth it , chat it is not for
want
( w )
want of more fufficient Teftimonics of the Fathers
on our fide. For I had ready to tranfcribe in thole
few books which ftand at my elbow , fufficient Tefti-
monies (Chatter or longer ) in all thefe following Au-
thor* in their own writings, viz. Clemens Romanns ,
Ignatius, J#ftin Martjr, Irenaens the fuppofed T>io*
nifim Areop y TertH/lian ^Origin , Clemens Alexandr y
AthenagorAs, Fatiantu, tArnobitu, AtbanAfius, La*
Bantiu4 i JM<icar%Hi, Cjril. A/exand. Cyril. Hiero-
foL Sjnefim^ Spipbanint^ Eufebim Cafarien/is, Chrj-
foftomg) Gregorim Thauniat* Neocafar. Greg. Njffez> y
XaftltHS SelencU, Ambrofe, Tbeoderet, Vamafcene ,
Iftdore Hifydl. Gau&entim UrixUmu^ Vincentitu Li.
rinenfis, Salvianus AlaffiL Cafarim Arelatenf. Al-
cHinns.vel All?inpu,Beda, Vigilitu, Joannes Afaxen-
tius y Alcimns Avitm proffer , Fvlgentiw, Oectime-
• mh$ 3 TheopbyUih. Bernard^ with many others, be-
fides all before named : of whom, fome fpeak fully
to the point, and all the reft call us to the word of
God in Scriptures, for the refolution or ground of
our faith , and not to the authority or infallibility of
the Pope of Rome. I (hall onely itay fo long as to
adde two or three of theeldeft (thoggh briefeft) and
two or three Canons of lome Councils , becaufe
there vyill feem more weight in their teftimonks. And
for any Reader Papift or Protectant chat would have
more Teftimonies to this end (to fee whether \i be
Rowes authority or infallibility , or rather the Scrip-
tures, that is the Teftimony which mult fupport our
ftith, and is fir-ft to be known) I defirc thetn to read
them ajready collected in Chamier, in Do&or Spit-
live, iii Sibran£u4 Lubbertm de prineip. Chrift. Dog'
mat. in CMmnititu , and Bcli^rmihe himfelf who re-
dteth them out of Cbemniiiui , and prete»deth
('and
(su)
(and vainly pretendeth) to anfwter them, to whom
Lnbbertus , and many more of ours have therein rc-
plyed : B»t ipecially read that excellent Treatife of
Philip Mornaj Lord dn Plejfis of the Church.
_ . . Clemens Romanm in his E-
Clemens Rom. ad Cmntb. p|ffle tQ the Cwi%thUn$ ufeth
not once to them any argument from his authority
and infallibility, which fure he would have done for
the healing of fo great a fchifme, if it had be^n true*
JSlaywhcn he doth earneftly preis them tofubmitto
and obey their own Presbyters , he never requireth
any obedience to himfelf'or to the Rowan* Church.
Nay fo far is he from taking any notice of any uni-
verfal Monarchy or infallibility in himfelf that he
doth not fo much as take notice of any Bifhop di-
ftinft from a Presbyter in their own Church, not
once call them to be determined by any fingle or fu-
pereminent Biftiop at all • but onely to obey theie
Biihops or Presbyters,
. Ignatius writing to the
Igmim a Rom. , RomMes caMh thm Jy
the Church Q whs &&vJ.&Yim h xrfit& %&&.* VfyMef* ]
£j£f^s & prafedet in loco regioni* Romamrunf] or a$
Bifhop Vfber-s ancient Verfion hath it \_^f*f & fr<t-
ftdet in loco chori Romanortfnf^ which is not a prefi •
dency over the whole Church. And towards the
end a he faith £ ftrtfjfcotfptiW c#rv? 1^5? Otffi- *? c*> Svff*
lKKKti<ri&£ %th dvr \w iroia^i y$-m rZ wzxtT\f .e \_Mt-
mores eftote in precibm vefiris EccUft* qua ffi in Sy-
ria , tjtt* fro me ^ jam Chrijfo Paflsre mitHr.^ls Hier.
Vairlenint Styfoim interpreted it in his Edit.fag.69,
I know chat ttosold vulgar Latin Edition, which is in
Jcachimus Peridmmhls Edition, f4g. 494* andinBi-
(hop Vfiers fHg. 89. tratoflfteth it Mementotein ora*
tianibtte
(3?5)
tionibus veftris illius qui pro we reUurm eft ecclefrm
qm eft in Syria] as if it were his fucceflbr that he
would have them pray for : But as Vairleniut , fo
Vedelius alfo better tranflateth it Q Ecclefa qua eft
in Syria , qua pro me jam Dsmino f aft on utitttr. ]
(Edit. VcdeL fag. 250.) AndBifhop Vfiers old La-
tine Tranflation, is \_EccIefi<z qu*pro mepaftore Dei
utitur. J And the next words are Q/w©- *i;tW
Z7nmc7Mr*i ^ w 1//$/ fV ivrlv dy*?™] u e- \_& folm
earn vifitahit & fit vtftra in eo dilettio] as the vulgar
Latin Verfion, or Solus ipfam cur obit <vifitabitqne~\
As Vairleni$u and Vedelius: or rather as Bi(hop Vfh
er\r old Latin verfion £S*lus ipfe (JefusChriftfis)vice
Epifcopi fit ] From whence I gather that the Biftiop
of Rome was not the Bifhop univcrfal of that Syrian
Church, or elfc Ignatius ti Would have furc com-
mended it to his care. 2. Or at leaft not have ex-
prefly faid that Chfift onely was their Bilhop when
he was gone.
Moreover , is it a probable thing that Ignatius
would hare fo frequently and importunately have
prefled the Church , that he wrote to in all his E-
piftles, to be fubjeA to and obey their Biftiops, Pref-
by ters and Deacons, and yet would never have given
them one word of advice to be fubjed to, and obey
the Bilhop of Rome , if the peace and unity of the
whole Church, and the very faith and falvationof
the particular members, had fo much depended ori
this as the Papifts would pcrfwade xx%> Certainly a
Negative Argument from the filence of the writers
of thofe time?, is a fufficient confutation of the Ro-
mifh ufurpation.
.« * r*f.. Volkarp in his Epiftle to
m (im , Mf *. a Pb,i. £he Pkiii / piaHS f 9 £ mdeth
that
that Church Qco be fub;e& to the Presbyters and
Deacons as to God and Chriii] not mentioning any
other fuperior Biftiop, much kfs an univerfal Bifhop
to whom alio- they muft befiibjed. And whereas
Yakns one of their Presbyters was fain ( with his
wife) into fom? fin which felicarpe profefleth his
forrow for, he doth not direft them to feek remedy
it any higher power, bur perfaadeth them to reduce
him themfelvbs as a ftraying member. And having
before mentioned divers hercfi.es of chofe times.,
be addech as the Remedy , not an advice of
appeal to Rome , or to feeke for their deter-
mination , or to hold to their infallibility, but
[A/j c&7&ki7rofef TJJJ (AcLTZlol.ii'TX TCOV KvKXtoV y. fy 7tt*
yv i7nsp&luuev~2Le. [_ Wherefore leaving the vanity
of many , and falfe doftrines ,« let us return to that
Word which from the beginning was delivered to
us.] It is to the firft word, and not to Rome that this
blefled Difciple of John doth fend the Philifpians for
liability againft errors.
Iren&us is laid by Euftbius
SSmS^J* ec ~ (AS* m,n lc ap .26.)
to have (harply reproved
Vi&or for breaking the Churches peace, by excom-
~ L Mt , ~, . municatingthea^/r^Chur-
The A fa Churches. ^ abpu f Eafter day ( and
tells him that [The like was never heard of] and
that [[his predeceffors did other wife] therefore ha
took" no: Victor to be infallible.
And
Cm)
And it is apparent that all the Afian Churches
who flood againftr*ffar and were excommunicated by
him, did little dreary that, he was the univerfal Bi-
ihop or infallible. Nay their Bifhops \_ fharply re-
prehend him and their werdsare yet extant]] faith
Eufebius.
Moreover in the fame Chapter of Eufebhts it is
expreflfed by Iren&iu to ViEt- ., . .
or, that Peliearp thtBikiple FQb '" h tMi
of John differed from tsfnicttnt, and neither of them
could be perfwaded to alter his opinion. Therefore
Tolicarp never dream't, cither that Che Remane Bi-
fhop was infallible, or was his Governor, whom he
(hould obey.
And its worth the reading in the 24. and 25.
Chapters of Eufebim , how confidently Policrates
oppofeth Vittor^ alledginga General cuftome from
theApoftles, andrefolveth never to change his cU-
ftome : And the Bifhops and Churches here in Eng*
land , did follow the fame cuftome , and differ front
Rome.
And in the 28 Chapter Eufebitu rQentioneth an
ancient writer, that oppofed the herefie of ' Anem$n %
and whereas they alledged that ill the Bifhops of
Rome till Zefhjrinw were of their raind , and prea-
ched it, even Viftor hia>felf (that is, againft the
Godhead of Chrift)he anfwereth them thus "[This
iC peradventure might fcem to have fome likelihood
of truth , if it were not oppugned, firft of all by
the holy Scriptures, next by the books of fundry
<c men long before the time of Vittor~\ As fufiin ,
MiltUdes y Tatianns , Clemens , and IrenMs. So
that this old writer fuppofed it no impoffible thing
for a Bilhop of Rome to have taught herefie,
Z And!
c«
C«8)
And in the very conclufion of the Chapter and
Book Stijebins recites many more of the words of
that old writer among the whif h there arc thefc a-
gainft the hereticks of thofe times for prefuming to
correct and fo deprave the Scriptures, which me-
thinks, (hould touch the Romanifts to the quicke :
" ^Belike they are altogether ignorant whatprefum-
c * ption is pra&ifed in this wicked deed of theirs. For
" either they perfwade themfelves that the holy Scri-
Cf ptures were not indi&ed by the inftindfc of the
"Holy Ghoft, and fo are they Infidels, orelfethey
cc think themfelves wifer then the Holy Ghoft; and
tC what other thing do they in that than Chew them-
<c fcives poffeffed of the Devil? j
So that if we muft go to die Arbitration of the
Pope to know whether the Scriptures were indited by
the Holy Ghoft. We muft go to him to know whe-
ther wc muft be Infidds or not? For they that deny
this ;arc Infidels. But I hope all the world will not
remain Infidels, till they know the Arbitrement of
the Pope, or till his Authority move tbem to be
Chriftians.. For itsanimpoffibilicy and contradicti-
on , that any man f aouid believe in Chrifts pretend*
cd Vicar, ag his Vicar, and believe an authority and
infallibility which he oi» his Church of Rome hath re*
ceived from Chrift, before they believe in Chrift
himfelf.
Kow TertHUian lib. de PttMcitiac. 21. takes up
the Pope , if he pretend to his pardoning power
r rGra 'Do tibi cUves , oxfupra banc Petram , I (hall
For brevity refer you ro the place in him.
And Ongtn upon Math on the words, is large
and full againft them, I refer yoa to the words cheoi-
csinlum.
I
(m)
I conclude this ranke of teftimonies in the words
f&TertnllUn V Credent fine
Scrtpturu nt crcdant control t l r
Seripturti ] They believe without, the Scripture ,
that they may believe againft the Scriptures. . Had
Scripture been forth* Pope and Papilis, then the
Pope and they would have been for Scriptures ; and
then we might hare fpared all this ado. But becaufe
it is againft them , no wonder if they be againft
it.
I (hall next give a touch more of fome paflages of
Councils concerning this controverfle. And firft it
is known that the firft Councils did commonly de-
cree that appeals fhould ht from a Biihop to a Sy-
nod , or the Metro politaae, and that if the Synod
of Comprovincialsdifagreed.that the Metropolitant
fhould call fome of the next Province to aflift them,
and that was die higheft , unlcfr there were a more
general Cour.cil , as ConciL *Antiocktn. Gan. 14.
and divers more , beyond doubt, declare : So that
here was no appeal to the Pope. Yea in the 6. Ca-
non of that Council of Antioch, it is decreed that
till an offending Pricft, Deacon, or Layman, be re-
conciled to his own Bi(hop , or elfc have given fatis*
fa&ionto a Synod, that no other Bifhopfhall re-
ceive hira : fo that Rem it felf may not receive him ;
much lefs abfotvc him.
Alfointhe 22. Canon of the fame Council (and
in many other Councils) it is decreed that no Biflaop
ihall come into the City of another Biftiop, not fub-
jed to him abeut ordination , and if they there or-
dain any, it (hall be void, and they (hall be qucfti-
oned by a Synod. And Cbryfofieme hereupon com-
plainethof Tht$pbilus Patriarch of Alexandria, for
% 2 exer-
U4°)
ta&tUtng authority at Confitntintple , out of his
own jurifdi&ion, contrary to the Canons; as may
be feen in his firft Epiple to Pope Innocent. I know
they pretend that by that Epiftle he yet acknowledg-
ed Innocents fuperiority and jurifdidion : As if a
man might not make his moan , or feek all poflible
relief from any that are capable of helping them ,
without refped to fuperiority or jurifdidion; It
was Rcmes gve&tntk and intereft in the Emperor and
others , and not a univcrfal jurifdidion, that made
Innocent feem capable of affording fome faelp to
* „,., - f ^Chryfofiome. But thus »*-
abi^odo ^ thGWa$n0t ronius the Popes Annalift,
where ever he findeth but a
letter writen totheBifliop of Rome, or his advice
or help in any thing defired , doth prefently con-
clude that they acknowledged in the Pope nniverfde
regimen , an univcrfal Government. ( And by the
like reafon many another fhould be univcrfal Gover-
nor as well as he,
Moreover, in thethird Council of Carthage Can.
26. it is decreed ^Vt prima fedit Epifcopus nonap,
pellet ur princeps jacer -dot urn, aut fum-mus fkcerdos 9 ant
tiliqxid htijufmedi, fed tantum prima fedis Epifcopus~\
that is [[That the Bifhop of the firft feat fhall not be
called the chief of the Priefts, or the chief Prieft, or
any fuch thing , but only the Bifhop of the firft
feat.]
One would think that this were as exprefs againft
Rmes ufurpation, as can be fpoken. But they that
nwft be the interptm of Scripture becaufe it fpcaks
not plain enough, muft be judge of Councils too,
which it feemscsn fpeak no plainer then Scripture,
till the Pope have taught them to fpeak anew.
Or
(340
Or if plainer may be" (of the power as well as th c
name) let us hear thc Council of MiUvis (of winch
faith "Profper^ %Anrt Urn was the Captain, and Ah-
gnftine the ingeninm : And Baronim faith that Angti*
fiine was magna pan a great part of the Council, and
by reafon of his great abilities and intereft) Whe-
ther there were two Milevitane Councils, as Baro-
nies not improbably thinks, or but one, it much mat-
ters not : The Canons are now ufually commixt as
if they were one , and undoubtedly the true Canons,
and fo that which is now the 22. Canon runs thus
^^Item placuit nt PresbyterifViaconi^vel cat'eriis in-
c4 feriores clerici incaufis qua* habnerint , fidejudi*
€l til* Epifcoforumfuorum qtt<sftifuerint,vicini Epif-
iC copi eos audiant, & inter eos qmcquid eft finiant ad-
H hibiti ab eis ex confenfu Epifcoporum fnorum. J^uod
<c ft & ab eisprovocanckum putaverint , nonprovocent
ct m[i ad African* concilia , vel ud Primates provinci*
cc arum /varum, Ad tranfmarina antetn qui puta*
M vkrit apptllandum> a nulh intra Africam in com*
''mmionemfufcipiatHr.'] That is [[It feemethgood
<c that Presbyters, Deacons, and the other inferior
" Clergy , if in their caufes they complain of the
" judgements of their Bifhops , : neighbor Bifhops
' c (hall hear them, and being ufed by them with their
"Bifhops confent, (hall end whatever is between
lc them. But if they think good to appeal from
" them, they may not appeal but to the Africane
" Councils, or to the Primates of their Provinces.
<c But if any think to appeal to thofe beyond Sea ,
il * let none in Africkjzz&vz .. _,'
"him into communion. I Th« is, to Raw or
,-r, r -J any enher.
1 ben it was a matter of ex
communication to appeal to Rome , and confcquent<
z 3 ly.
(S4*)
ly, to acknowledge their univerfal Government :
and now it is become efTential to a Church, and to %
Chriftian to believe it.
JThe General Council of
CmU Hu. C*n. 6, ^ bcferc ^ ^ ccording
to fuch Canons as are now extant ) C. 6. doth give
the Patriarchs of ^Alexandria power over Egyft ,
Libia & Tentapolu, qmniam quUem & Efifcofo
Rctn.tno farilu mos eft, Becaufe the Biihop of Rome
hath the like cuftome, fo that the Biftiop of Rome is
equalized with them , and his power reftrained to his
own Patriarchate, uv the Scchfi* fttburbicari* (of
the extent whereof read Salmafiw his learned Trea-
tife againft Sirmcndm de Ecclefiis fubuarbieariis )
which was fo plain to Cttfanm a Cardinal of Rcme y
that it made him fay,hercupon u \_Videmus quantum
" Rcwzyiiu Poraifex nitrafacrds obfervationes, ex ufa
" <l & ccnfuctHdwe fubjeftion*
n ' alts wedientta hoaie vcqmji-
u yif\ That is QWe fee how
cc much the Pope of Rome hath arthis day gotten be- '
c * yond the facred obfervations by ufe and cuftome
" of fubje&ional obedience.^ And Hank. Car anna
having mentioned this Canon in his fumm* Cencil. p.
^8. had no other evafion but this, that among all the
Greek and Latin Copies which he fearched, Cardinal
MarctUm a Legate at the Trent Council, (hewed
one Latirre Copy that had QMetropolitane]] in-
ftead of \JRomancT\ But is this much to the purpofe?
Or if it were, is one Latin Copy in a Cardinals hand
more credible then all the red in the world, that have
come to light ?
In.the 6. Council of Carthage^ Awe litis heard it
and %An$ujlise was there , and there they again de-
termined
043')
tcr mined that the Bilhop of Rcme fbould not re-
ceive the Priefts or excommunicate perfons that ap-
pealed to him. And they give this as the Reafon
**LJ%!*} a hoc null* patrvm, SccJ2 That is QBcl
cl this was never derogated from the Africke Church
<: by any definition of our Fathers , and the Nicene
"Decree do commit both the inferior Clergy, and
" and the Biftiops chemfeives to their Metropolitans.
i; For they aRoft prudently and juftly provided that
tf all bufmefles fhould be finilhed hi the places where
" they were begun .- and the grace of the holy Ghoft
•; will not be wanting to each, province : Let this e-
iC quity be conftantly and prudently obferved by
4C Chrifts Priefte : cfpeciaily feeing every man hath
"leave, if he be offended, with the judgement of
" the known, to appeal to a Council of his Province,
<c or to a General Council. Unlefs there be any man
ic that can think that God can infpire a Juftice of Try-
" al into any one perfon, and deny it to innumerable
ci that are congregated in Council.]
And whereas the Biftiop of Rome would have fent
his Legates into thofe parts, to take cognifancc of
their affairs, they anfwered £ Vt aUqtii tanqnam a
" tutfanffit at u latere ad nes mitt ant ur^ nnlUinw
" nimmVatrum Sjnodo€onflitHtHnT\ That is [[That
c| any (hould be fent againft as Legates from your
" fan&ity, to us, is a thing which we find not cdn-
ci ftituted by any Synod of the Fathers] But here
Gratian hath falfified the Canon , by the addition
of a [Saw t$ the See of Rome'} where the Milevi-
tan Canon is repeated : In which manner they have
ufed too much of the Churches records.
Z 4 Can
(144)
Can we think that Auguftine and the reft of the
Bilhops in thefe Councils did not underftand what
they did , and purpofly reftrairi the Romdne ambi*
tion ? y
The cafe alfo which is related in Auguftine between
the Catholikes and the Donatifts Ihcws how far
they were in thofe dayes from dreaming of the Re*
^^^decifive judgement. The great controverfie
was, who had the true Church the Donatifts, or the
Catholikes? And the Donatifts great Arguments
were, that Cacilian had been ordained by Traditors,
and therefore his party-and thofe that communicated
with them were not the Church nor to be communi-
cated with. Mark now how the Catholikes plead
ibis caufe. i . They pr<Jcure it heard by the Emper-
ors Cogmtor^JMarcellinm ; and ngt by the Pope. 2..
They never once fetch their proof that the Catho-
like Church was theirs from their agreement with
Rome^ or fubje&ion to the Pope ,* nor once in all
their mention of the Catholike Church do give the
Popilh defcription of ir, or fetch it from the Romane
Biihop as the head; but ever & over again they prove
that their Church is the Catholike Church becaufeit
is [That which beginning at ferufitlem , istranfufed
over all the world.] and frequently they give this
fame defcription of it , and hence prove it oat of
Scripture, as is apparent in Aujiins writings at large.
They never fay, the Catholike Church is the Romanc
or th&t which fubmkteth to the Pope. 3. Note
(which is the chief thing that here I do intend) that it
was publicly proved in the conference that firft
Melchiades Biihop of Rome , with other Biihops
were appointed to hear the bufinefs between Dwa-
iiu a nirris Cafis. and Cacllm au, and that thev ah-
ioived
(M5)
folvcd CAcUiMuijktA condemned Bonatns And rfien
that the Bonatifis refted not here but appealed to the
Emperor , and the Emperor caufed a certain num-
ber of Biftiops to meet at Aries to hear oVcr all the
caufc again , and thefe Biftiops not agreeing (though
they were moft of them againft Donatus ) the Em-
peror Conftantinevtzs fain to determine the matter
himfelf, who abfolvcd Tdix and C&cilianus , and
condemned the Donatifts , yet giving them liberum
arbitrinm , as it was called then, or Liberty of con-
fciencc, as it is called now. So that the Bifhop of
Rome afteth but as appointed with others ; and his
judgement is not that higheft from which there is no
appeal ; for the Biftiops at Aries muft judge of all a-
gain , and the Emperor after them. Of all this fee
AHgnfiine in TirevicuLCollation enm ^^.through-
out , fpecially pag. 288. ( Sdit. Pari/. ) & lib. ad
Donatift.foft. fotUtien. cap* 3 3./>*£. 245.
I fhall onely adde to thefe Teftimonies fore-
going , the witnefs of fome of their own party.
I have before (hewed that one part of their
Church denyeth the Popesinfattibility , and the ei-
ther a Councils : and that they are not agreed about
the ultimate refolution of their faith. Their Cardi-
nal Nic> Cufanus ti. de Concord. Cathol. c.13. & 34.
maintaineth that QAHBiftiopi arc equal as to the
jurifdiftion , though not as to the execution, becaufe
the executive exercife is reftrained by eertain pofitive
bounds , and that for the better , to bring men to
God,\diich when it ceafeth,the pofitive rights ceafif]
And hwfaith that in time of neceffity a fim pie Prieft
may ablolve even one that is excommunicated by the
Pope; And concludeth that the Papacy is but of
Pofitive rigt.tj and chat both it, and all Majority a-
mong
(146)
mongBi(bopsiscohftitutedby fobjecViooal cenfent ,
that the power of binding andlofing is immediately
from Chrift , and therefore that Priefts are equal ,
and that thedifticAion of Diocel^and that a Biftvop
fkould be over the Presbyters, arc of pofitive right:
And that Chrift gave no more to Pettrthento the
reft of the Apofties , nor faid more to him then to
them. Yea and he aiidetb, that if the Bifhop of Trt-
vers were by the congregate Church chofen to be
their Prefident at)d head , he ftiouid properly be
more the fuccefifor of Titer then the Bilhop of
Rome-2 Tnis is l' lain dealing for a Cardinal.
* That the like paflages are
*Q<cbm&'Almti«eiH}. f re q U ent in Gtrftn'is A) well
ftnt. D. ft4.C««*. dub. *. known that j neec j n0t menti .
There arc many heretical , » j • /-.. j- i
Decretal, Mpb «. < :*fir, ©n them. And in Cardinal
aiv.htr.i. ..cA.tfilltwf. de AlUco , and many other
Dtit.fii.i x.ar. t.c-ig. Cardinals , Biftiops , and
§ i. § 38. .v. 4. u*. Schoolmen of their own, the
CttLAeAlliut it reform. ^ ff „ kn
Ecclcf. *«* » f*/t. * and I of fc^ ^^^^ tha »
Me$ ut jim korrenitm I (hall forbear tQ recite them.
quoruHdam froverhium eft
al tun ftmtxm dcvcmjje EtcUfam, ut nonfit iigu *([} nip fer ft-
^robosinquit Card, di sAHiica*
I bave oft times obferved how they have aliedged
Dttrandus 9 as pleading that tRe laft refolution of #
our faith is into this primo creditttm, that the Church
is guided by the holy Ghoft, and that therefore we
believe the Scripture to be Gods word e. g. the Gof-
pel of Matthew rather then that ofNicodcmus , be-
caufe the Church approveth it, who is guided by the
fpirit. Bat I find that even there Durandiis deftroy-
cth
04?)
eth the Romane caufe. For he immediately addetb,
that "£H*£ ^wi dittum eft de apfrobatione Scripture
€e per Ecclefiam intelli^tur folum de Ecclefta qua fat
* tempore Jpeftolorum , qui fuermt repleti fpiritn
"fan&o , & nihilominus vikermt MiracuU Cbrifti
€c & andiermt ejus dottrinam, & ob hocfuerunt con-
44 venientes tejies omnium qua Chrift fts fecit «ptt do&uit
" ut per eornm teftimoninm
*<fcriptur<i continent faUa& ® u " ndm **(*»• & f.
" di8* Chrifti apprtbtretur-] *$ z *' *' »• P*&- ■*'
That is, "[This which is
"faid of the approbation of the Scripture by the
<c Church is onely meant of the Church which was
" in the times of the Apoftles 9 who were filled with
" the Holy Ghoft , and alfo faw the Miracles of
"Chrift , and heard his daftrine , and therefore
° were fil witneffes #f all that Chrift did or taught
"that by their teftimony
** c the Scripture containing
"the deeds and words of V *tJ*-' r ?\ 8? iin '
Chrift , might be approv- Cm . Thai future g^
Ce ed]] cils may abrogate that
. which was unjuftlydone
in former , and that they may erre.
This he proveth from Scripture [ and concluded],
chat the Gofpels which thatChureh approved cannot
nowbercje&ed, beeaufe there is not the like caufe
and that \Jmmo tenens contrariftm htrcticus eft ch*
jufcunqtieftatHS aut conditions exiftat^ [[Yea he that
holdeth the contrary is a heretick, of what ftate or
condition foever he be] Not excepting the Pope
himfelf. Is this liker the do&rine of Papiib or of
! Proteftants ?
Yea ons word to Mafxer Knot and thofe of his
pria-
ciplcs? , that will rcfolve their faith into the Miracles
of the prefent R&me Church. If thofe Miracles which
they glory in be indeed regardable, then the Church
of Rome is not infallible ; for the author of thofe
Miracles do witness them u be fallible. The old Saint
Anfiin and the reft of his time and before, whofe te-
ftimonies about Miracles they bring in, as I have fuf-
ficiently proved are agamft their ufurped junfdi&ion
and infallibility. Their Saint Maud faith,that the Ro-
mane Church (hall ere long Apoftatize from the faith
totally and openly, which did obfeurely Apoftatize
of a long time before. Their Saint Elizabeth faith,
That Chrift the head of the Church cryeth out but
A11 ^ ,. . his members are dead : that
M\mfrt&m tnferem. fhc Apofto]ike fcat ispoffcf .
fed with pride, and the flocks go aftray. The fup-
pofed Prophet Abbat Joachim faith " QThere is yet
# another figtree withered by the curfe of prevari-
" cation; the Latin Church, or the Ship of Peter,
<: whofe temporal leaves are made covers to excufc
" fin, with which both Adam the Pope, and S */e the
"fubje&sof the Church do
S:c many of the Papifti cc coycr t hedi(hoAefty6f their
cited againit themifeives gc v j t li uj
by Dodo* SttlivcdeEe. ^ j. t and miferably hide
<?/«/.<?. i i.pt* 55.^,57. themfelves in the wood
" of Ecclefiaftical Glory, 3
BatI will trouble my felf and the Reader with no
more of this work , fearing that I have trefpaffed
in doing more than needs in fo plain a cafe, already.
I will therefore (hut up all that I have to fay from
humane Teftiraonyjwith the words of Chrjfoftom(oT
whoever clfe is the author of the imperfed work on
Math. ) and his own certain expreffions elfewhere.
In the lm$znz&Comment.(£dit.CQmm2Lan.i6i7.)
in
049 >
in Math. 20. Horn. 3 5. par .
900. 901. it isfiid as follow- °JZ ,TlL m ' k -
«h ,» iFruSlurr, bumlitatu """"■ ** >°°- ,8 "
^terreftria p$fuit primatum ealeftem, & primatw
Ci terreftris fruBum 9 pofuit confuftonem c ale ft em.
" M*}£*nque ergs defideraUpriwatum c deft em , fe~
u quatur humlitatetn terreftrem; qnicnnque atitem
* deftderat ^ primatumin terra, inveniet c onfufionem
" in calo : at jam inter fervos Chriftt nonfit de prima*
" tncertamen\ That is £ He hath made the Celeftial
u primacy to be the fruit of terreftrial humility : and
u the fruit of earthly Primacy, lie hath appointed to
" to be Celeftial confufion*. " = ^ L ,
"Whefoever therefore dc- l^lll' '
" fireth Celeftial primacy let
<c him follow terreftrial humility : but whofocver de-
" fireth Primacy on earth , (hall find confufion in
€€ heaven: That fo a mong the fervants of Chrift
** there may be no ftrifefor Primacy.]
And afterward he addeth \JPrimatum autem Ec-
a cleftaftieum concafifcere, neque ratio eft mque can*
"fa : quia neqne juftum eft, mque utile : £fuit enim
<c j apieus nitre Je fubftcere feftinat fervituti, labori,
*' dolor i, &quodtnaJH4 eft, periculo tali , nt detra*
tc tionem pre omni Sccleftaapud juftum judicem, nift
"forte qui nee credit judicium Ifei, nee timet , uti
u abutens primatu fuo EcclefiaHico feculariter , c$n-
" vertat eum wfecularem.'] That is £But to defire
" an Ecclefiaftical Primacy , there is neither reafon
tc nor caufe , becaufe it is neither juft nor profitable :
" For what wife man will voluntarily baftcn to fub-
" jeft himfclf to fervitude, labor, grief, and which
''is more to fuch a danger, as to be accountable to
" the righteotis judge for all the Church ? unlefs it
be
f35»)
€i be one that perhaps doth neither believe the judge-
<€ merit of God, nor feareth it , that abufing fecu-
" larly his Ecclefiaftical primacy, he may turn it into
Ci a fecular.J One would think this ftiould be plain
enough againft the Papal ufurpation | If they tell me
that this is none of Ch\y[oftomts works , hut fome
hereticks j I anfwer , When they have ufe for it, they
can magnific it. Let their Sixtus Senenfis words be
weighed which are printed before this book, cfpccial*
ly what he faith of fome ancient Copies , which
have the errors onely in the Margin, written by fome
jlrrUnhand, and wichall that it is very obfervable,
that the errors are fo intermixed, that yet you may
take them out, and not maim any of the fence , but
leave the reft entire, yea they feem as parentbentical
or fuperfluous, and then conje&Hre whether yet it
may not be Cryfoftomes : But whofe fo ever it is, it is
ancient , and commonly much commended. But let
tlut'go which way it will, as long as in the undoubt-
ed works of Crjfoftome there is over and over again
the like* In his Homil- 66. alias 67. %n Mat t 2,o.pag.
^ 577. he faith " [[They that
Cbrjfofi. tu&lvb zo. c^ cck Primacy arca dil Y
Horn 6i>Gm.G6. V M& se rh*mfclw« nof
'* knowing that by this
u means thev (hall thraftjthemfelvcs into the loweft]
S flare. The Hke he hath in Hemil. on Math. 18.
I ftiai! now (em it to the confederation of the im-
partial , by tins fmal tafte of the judgement ©f
former tmes , whether the Romane infallibility
&nd umverfal government were a thicg known [to
the Church of Cfcrift of old , or yielded as foon
as amh>. ought? And whether this be a
fit ground for to to build eur faith upon, or
re*
(150
refolvc it into ? And if any would fee more of the
refiftancy of their ufurpaiions , even when it was at
the higheft, he may read in Mich. Goldafiiu a
multitude of Volumes, that will give hira further in-
formation : or inBiftiop Vfier de $Hcfie$. &ftat.
Ecclef. he may find enough in narrower room.
Thelaft part of this difputatiori fhould confi&of
an anfwer to the Popifh Arguments for their caufe :
but I can find fo little irf any of their writings thats
worthy to be taken notice of, more then what is
anfWered before, thatlfhallnot need to ftand lo*ig
upon this.
They tell us that, if cur Church be not infallible,
then people havefmall reafon to hear us or regard
us ? or to tnift their falvaciot? on the dof&rine which
we deliver to them, fedng for ought we know, or
they know, we may but deceive them, asbein||firft
our felves deceived; fo that this makes way to infi*
I delity or uncertainty of the faith , if the Church be
not infallible »
This is their all, the fir ft md laft , for ought I can
find (thats worth the repealing ) and of how little
value this arguing is, me thinks fhould be very eafie
to apprehend.
i . Look back to the ftatingof the Queftion , and
remember how far we fay the Church is fallible, and
how far infallible,andit may fuffics to confute all this.
2. Its not all one to be abfolutely infallible, and to
be a&ualiy Not-miflaken. Nor to be certain of
fame things , and to be certain of all things that
bughc to be known or believed : Mor to be cer-
'ain by fuch external evident of verity and inter-
nal
(31*)
nal grace , as is ordinary to the faithful , and to
be certain by a pretended priviledge above all the reft
of the world ; even knowing the conclusion as fuch
without knowing the medium. We are certain that
Scripture: is Gads word : and certain that we are
certain ; and therefore pro tempore infallibly certain :
And if we (hould fay that we are certain that no
true Believer (hall ever fall from this certainty , we
{hould fpeak more agreeably to the Proteftant do-
ftrine then to yours, who fay that they may fall a-
way. And we maintain that there is ftill an Obje-
ctive certainty or Infallibility (if I may ufe the word
aftively) in the word of God and every fentence of
it , which* can never fail , if our faith (hould fail.
And we can manifeft to our hearers fuch grounds of
their belief, as are infallible t and will never deceive
thpfe that truftiji them
Your argument therefore moft vainly fuppofeth i
that nibiis faith muft be grounded on the word and
credit of their Teachers , and that therefore they
canhavenoftronger a faith, then is anfwerable to
our credit with them. But its no fuch matter : It is
Gods Veracity and not ours that is the formal ob jed
of the hearers faith: We do not defire (as it feems
the Papifts do) that they (hould take their faith on
truft from us , and believe all on our words. We
do but reveal to them that word of God 9 which is
the ground of faith ; and we prove it to be the word
of God, and (hew them that in it which will prove
it feh to be fo : fo that as long as ourReafons,.
Proofs, Evidences are infallible , what neceflity is
there that the fpeaker muft be infallible , and that in
every thing that ought to be believed ? Are all the
"Preachers.of the fami/h fa&ion infallible ? You will
fav„
fay, no, your felves. Muft they not therefore be
heard? Or may notthedo&rine which they preach
beget a certain belief in the hearer? You will, I
know, with one voice, fay, that it may and doth.
How then do fallible men agiong you, by preaching
bring men to an infallible faith (infantum) and why
may it not be fo with us? Will yod fay that you
preach in the name of the Pope who is infallible?
Why but, how do your hearers know that; Muft
they take it on the preachers word, who proclaim-
eth himfclf fallible ? Why then , may they not as
well take it on our words that Chrift and Scripture
is infallible ! When we fay , we preach in Chrifts
name , as confidently as you fay that you preach in
the Popes name? and fo your do&rine and ours
fhould be both uncertain , if both retted on the fal-
lible preachers word. But if you will not bid your
hearers take your word, but will undertake to de-
monftrate to thtm by cogent evidence, thac you are
fent by the Pope, and thac he is infallible , and thac
you fpeak nothing but what he infallibly warranteth
you to fpeak ( all which will be incumbent on you
to prove) then will we much more eafily and truly
prove, that God is true and that Scripture is his
word (which is all that is incumbent on us to prove;
feeing an infallible word , of an infallible God, mutt ,
be heard, how fallible foever we may be) fo that you
might eafily fee, if you would that your task is in-
comparably harder then ours (even as much as to
prove a falfhood is harder then to prove a
truth.^
How will you approve of fuch reafoning as your
own in other cafes ! What if ten men that have been
at a fight, come home and tell yotf , which fide had
A a the
054)
the better ? though they are all fallible , may they
not poffibly give you fuch infallible proof of whan
they fay , as may make it certain ? What if all the
Lawyers in the Land are fallible men, yea and all o-
ther men in the Land ; and do not know all things ,
nor all that fhould be known about the Lawes? Doth
it follow that thefe fallible men, may not infallibly
know themfelves and infallibly prove to others, even
by certain hamane teftimony , uncapable of deceit,
that this or that is indeed a ftatute Law of the Land
made by King and Parliament? Do all men hold their
lands and lives by Law, and fo many dye at the Gal-
lows by Law , and yet is it uncertain whether they
be the Laws iudeed or not , and all becaufe the
men that fay fo, are not infallible ( and all are dead
that faw them made!) Why but a man may be certain
of many a thing that yet is no: infallible in all things,
nor in all that he ought to know. Your argument
therefore is ftrong againft your (Stores , who refolve
mens faith into humane credic f but its nothing a-
liainft us , who refolve it- into Gods veracity , and
teach not men to take all uppn truft from our bare
words. It is fiifficient that God is infallible when we
per fwade thejgj to believe , and that we can infallibly
prove to them that the Scripture is Gods word , and
what itcontameth in the points of neceffity to falva-
tjton, We can without infallibility in all other
matters, infallibly prove to them what God re-
quired! .them to Believe and Do as NccdTary to
Salvation.lt is the infallibility of our proofs.and not of
our bare words, that is neceffary to mens belief. But
the Papifts exped: their milled flock fhould take their
bare word, and fd make the faith of their followers,
a humane faith- and to blind thebufiriefs they pre-
tend
(w )
tend co a certain infallibility as if their fayings were
Divine.
Men will makeufe of Phificiaifs for their bod:V-
though they be not tfffal vjnight
they do it with encouragement, iF they could in-
fallibly tell them the true cure of every rnonal
difeafe , though there were an hundred fmaller
difeafes that they could not cure , or a hundred
queftionsin Anatomy and about/The nature of dif-
eafes which they could not refolve. Why then
fhould men conceit that the Miniftry is vain that
is not infallible- and knowethnot all things. Hath
Gods Church been without infallible ordinary
guides from the creation to this day, andwemuft
now begin to feign a Neceflity of their infallibi-
lity? Let it be [efficient that God, and the extra-
ordinarily infpired Prophets and Apoftlcs are in-
fallible , and that we have Teachers that can in-
fallibly prove to us what he- requireth of us in
his words in points of Neceffity to our everlafling
happinefs.
And for themfelves , pietending to infallibility
makes them not, nor procureth them infallible,
whereas their voluminous errors , and the wick-
ed pradices grounded thereupon , and their fre-
quent felfcontradi&ions and mutations, do pro»
claim aloud to the world that they are both de-
ceivable , deceived and deceivers : while the holy
Scriptures whofe fuffieiency they deny is by them-
felves confefled to be of infallible verity.
We are refolved therefore by the grace of
God , in a bufinefs of fuch moment as the ever-
lafting faviag or lofing of our fouls to yintfire
A a 2 mi
(556)
and bottom all our Hopes* on that word of God
vvhofe infallibility they confefs, then on the words
of men who pretend to infallibility, and notorioufly
declare the vainty of thofe pretences.
Some
0>7)
cWa fiftj C.^SJiO' CsKfr tP^fe*V «*£?4
£0/^ W0>r 0/ *^ 5w* 0/ Antiquity in the
main Controverfie between us and the Pa-
fifts , to declare further who it is that is of
the New Religion,
CYrill.HierefoL Catechef 4. SeB. defpiritufantto,
pag. (Edit. Parif. 163 1.) 30.
A« ytf 7ne\ tw Se-'.av )y dyluf n$ wt$za<; {jLuwpaVyStc.
i. e. For concerning Divine things , and the holy
myfteries of faith, nothing, no not the fmalleft thing
ought to be delivered without the Divine Scriptures;
nor to J)e brought forth by
fimple probability , nor by *t3l
a train of words. Nay do If the TonRue of man
not fimply believe me my felf " n > ak P Iain thls ,$
when I fpeak of thefe things
to thee , unlefs thou receive a demonftration of the
things which I fpeak from the Divine Scriptures For
the very fafety of our faith , refteth not on the ele-
gancy of fpeech, but on the proof of Divine Scri-
ptures.]
And pag. 36. SeB de Sacra Script, he telleth you
what Scriptures he meaneth earneftly diffwading
from the Apocryphal books , and numbering the
feme oneiy which we own as Canonical, fave that he
faith Q.fsptyu'g puiT ^4is^% *& Sfltxiw K&i li&qhw \ ariil
omittech the E'pift. to Hebrews and the Apocalypfe
A a 3 A&&
And CatecheJ.17.fAi.191- Ke fetli CMdwe now
alio ingenioufly corifcfs that we will not ufe humane
reafonings; but will only commemorate thofe things
which are in the holy Scriptures : for this is moft fafe
as Saint IW, i.Cor. 2.4.
And Cattclatf. 1%-fAg. 220, 22 1, 222. See how
he defcribeth the Catholike Church without the leaft
intimation of the R omane defer ipripn.
Augufi. Cart, lit eras Pttiliani li. 3. cap. ,6. fag.
Edit.l>ari(.\Z7-) tiLt.
\_Prei«defivede Chrifto, Jwede ejus Scclefia, Jive
de quacttnque alia re qu& per'
Note here, 1. That it is, tinet fid f,dem utr&mque no-
Fedefu vel qumnque re a- « Km j icAm mJ 4 _
hi, that Atijlm (peaks, J ,. . . A .
t That ifs im cLibm, 1 M »E mi P 4ra r n ?> " 1** dtxtt >
and therefore not an Ap- Licet il n©S, Jed mntm quod
gument onely for fuch as Jecuttu adjecit, Si Angelus de
deny the Church and c3e j vobis annunciaverit pre-
ragarg«m«#. ?.Sodo terc , mm quo d in Scripturis
we procure the tiamesor , Vl or - 11 •
Popifii hatred. kgalibus & Evangeltus acce-
^ piltis , anatfiema fir. ti^c
4. So may wc (ay [As if vobifeum & cum oimibm
we bau bid rhe tfpoftks quos Chrifio lucrati cupimus
fuc nothing in the Bible aBitantes^ Atque inter €*tera
Dei lieru promt jf am legimm
{frjictttprcmijj* efi in omnibus giniibus reddi cerni-
mm^ prtdicdntes, ab iu quos ad ejus pdcificumgre-
attrahi cupimm^ pro aftione vratutrttm flainmas
innm odiorum."^ That is ^Moreover, whether
it be of Chrift , or of his Church, or of any other
which pcrtaineth to our faith and lift , I fay
not
(W)
not Eifwel who are not to be compared to Mm who
fiid [Though fte] but tfrat which be next added [If
an Angel from heaven (forfl preach toyouany other
thing then that which you have received in the Scrip-
tures of the Law and the Gofpel , let him be accurf-
ed. While we deal thus with you and with all men
whom we defire to win to Chrift , and among other
things , do preach the holy Church, which we find
promifed in Gods Scriptures, and which we fee to be
placed in all Nations as was promifed, we have de-
fer ved (or procured) the flames of hatred from thofe
whom we defire to draw into its pacifike bofome in
ftead of thanks.] And he proceedcth [as if it were
we chat fo loag before had bid the Prophets and A-
poftles that they (hould not put in their books any
Teftimonies , by which the faftion ( or party) of
'Donatm is proved to be the Church of Chrift.]
ThcEpiftle/t^ Dcmetriaa&m commonly reckoned
the 142. among Atsgufiir.es cap. 9. faith [Sciioita-
cjite in Script uris divine (per cjhos folas potts flenam
Dei intelligere voluntatem)&CQ.~\ By the Divine Scri-
ptures alone thou maift underftand the full will of
God.] I know the Lovaine Do&ors put this Epiflle
in the Appendix and con je&ure it to be of Pelagita :
but 1. it (hews the do&rine of that age : 2. Never
did Aufiin contradid it , but oft fay the like.
Auguft. depeccat. Merit. & Remijf. li. 2. cap. 36.
pajr. (mibi) 304. faith t% [Talis popnlm tit prtdixi,
ernditHi in Regno cdorumper duo teft amenta vetm Gr
novum, non declinans in dextram fnperbaprefumpti-
onejuflititt, necjuein fwiftramfccHi/a delettathne pec*
j cati, in terram illivu fromijfwnis intrabit : ] & poftja
j [XJbienim de re obfeuriffima difpntatur , non adjx-
vantibm < Di t vinarum ScriptnrarHtn certit clarifque
A a 4 do-
document is , cchiberefe debet humana prefamptio nihil
faciens in partem alteram declmando~\ So that in Au-
JHus judgement the old and new Teftament teach us
enough to fal vat ion ; and in the difficult points we
muft not fo much as incline to either fide, without the
Scriptures, it being preemption to fpeak when they
iire filent.
And in his 49. Trad, on fohnhe faith \JLvange-
lijla teftatur mnlta Ttominum Ckriftnm & dixifje &
fecijfe qua non [crista fnni \ektl a [tint autcm qttafcri-
berentur, quafalnti ere Pentium J r zfjficcre videbantur7\
i. e. [The Evangelift teftifieth that the Lord Chrift
fpoke and did many things that are not written :
but thofc were chofen to be written , which fecmed
Efficient for the falvation of Believers.]
And li t de Nat. Grat c 26. be faith to the Pela-
gians \_Solu Canonicis deb so fine uila recufatione con*
fenfum ] That is [I owe a confent without any refu-
fal to the Canonical Scriptures alone]] An hundred
more fuch fayings might be cited out of Augu-
ftinc.
Hierom on the firft Ch. of Bag. (fol. mihi: 102.)
fpeakingof theufeof Hereticks , faith \_SeA & alia
qtt& abfque authoritate & tc-
nAniraiim Vcfen, I. %. jUmomis Scripturarum qnafi
Vainly replyeth thsc this \ 1. - A ' n r r~ i -1
is fpoken onely to thole ^iittoni Apoftohcafpontere-
Hercticks that plead only prtunt at que conpngunt per'
Tradition and rejeft cutit gladiui T>ei7\ i. e. £But
Scriptnres.i.Thats plain- other things which without
ly faifc : for -T&tunus did the Authority and Teftimo-
»ot lo- 2. He Jpeaks of re • / ^u a~ ~c
all fuch traditions there ™ es of Scripture they do of
fore of the Popifh. their own accord find out and
feign asof'Apoftolical tradi-
don the fword of God will cut down. ] And he
in
(3*)
inftanccth in the faftings and other aiifteritics of
the Tatiani , which he faith they fuffer cauflef-
The fame Hierom againft Helvidius faith \Vt h<ec
qu£ fcripta fant non negawus , it* ea qua non funt
fcripta rtnmmns. Natam 'Deumejfe de virgine ere*
dimus quia legimus : Mariam nupftjfe pofi partum
mn credmus , quia ncn legimus\ So then the
Church in Bierowes time would believe no more
by Divine Faith , but what was written.
thrjfoftom? faith on the 95- Pfal. Qwhen any
thing is fpoken that is not written, the very thoughts
of the hearers are lame ] And again on the 2 Thefc
2. £All things are clear and fincere that are in the Di-
vine Scriptures, every thing that is neceffary is there-
in plain ] The words are fpoken againft thofe that
would not go to the Congregation becaufe there was
no Sermon; And though Cbryfcftome was almoft
daily in preaching , yet to (hew them that the word
read was worth their hearing, he addeth this anfwer:
And he proceedeth to anfwer their other objections
taken from the fuppofed obfeurity of Scripture, tell-
ing them they are fpoken in their own tongue and
plainly. Orat. i.pag.(mihi) 1503.
And on 2 Cor. How. 3. he calleth the Scripture
the ballance, the fquare and rule of all things ; which
words Eellarmine de verbo Dei I. 4. £. 11. endeavor-
eth to pervert in vain.
Theedoret Dialog. 1. inter Orthodox- & Eranifi, in
the beginning (pag. 1 .) faith p[ would not have thee
by humane reafons to enquire after the truth, but
feektheftepscf the Apoftles and Prophets and their
followers] And in the fecond Dialogue \J am not fo
raihas toafiert any thing wherein the holy Scripture
is filent,] CjriL
Cyril of Alexandria in his feventh book againft
Julian (pag.mibiisg- ) faith [The Divine Scrip-
ture is fufficient to make them that are exercifed in it,
wife and mofthoneft, and to have fuffitient under-
ftanding.") The like he hath twice or thrice over in
that fame Seftion , which I will not iiand to repeal
left I be tedious.
Ambrofe having mentioned the diverfity of Here-
fies agreeing in una perfidia, give thus thisdireftiori
for cure: Itaque tanqnam binigubernatores quo twins
prxtermeare poffimns fidei vela tendamm $criptua»
rumque relegamus crdinem* Awb* de fide li. I. cap. 4.
fag.%6. And many more exprefs paffages he hath :
as £ J^* in Scripturis fax fix non reperimm , ea
qmmadmodum ufurpare foffemu* ?] This citation I
take on truft from others that have before produced
it j having before mentioned more.
Albxmfim in h\$Orat. again(i the Gentiles in the
beginning faith £ The holy and Divinely infpire<4
Scriptures are iufficient for all inftruftion of vedty]
And afterward he addech that the writings of the
Fathers and our Teachers do help us to interpret and
imderftand Scr i pture.
Hippolytus ( in Tib Hot he. Patrum Tom. 3. Edit.
roL p. ZQs 21.) faith \JJnm Bern eft^ quern non a*
Uunde agnofcimus^ qmm exfacrisfcripturis, £htew
admodum enim ftquis vellet fapientiam hnjns feculi
txcrcsre^ mnaliter hoc cenfequi poterit, nift dogmata
Phifofopborum legate fie quicunque volumns pietatem
in T5eum exercere mn aliunde difemw qmm in /crip*
ixris Bivinitjji e.QThere is one God 3 whom we no o-
* ^u . ro . 1 ^ ther way know, * but by the
: Thac ^ C Sav.ngly^ ho j y 5^^, for as he
that will exercife the wildom ©f this world , cannot
other-
0*3)
otherwife attain it , but by reading the opinions of
the Philofophers #: fo thofe of us that will exercife
piety towards God, do no other way learn it but in
the Divine Scriptures.
Clemens Alexandrinus Stroma* Ji.6. faith [^With-
out the Scripture we fay nothing. ]
In the Life of Antony the Author faith[[The Scrip-
tures are fufficient for our inflru&ion.]]
Theodoret li. i . hifior. c. 7 reportcth the words of
Confiantine the Great fpokerr to the Fathers in the
Nicene Council, after Suftatkiui Oration to him
thus c THe (hewed them m
" how grievous a thing it was *'tf «»*" »***.
" and how bitter, when the enemies were profligate
M and there was none left that durft oppofe them'
u that they Ihould ftrive againft one another , and
" (hould make mirth for their enemies f and become
" their laughing ftock : fpecially feeing theydifpute
ct about Divine things , and have the doftrine of the
" Holy Ghoft laid down ia the Scripture monuments:
" For, faith he, the Books of the Evangelifts and A-
cc poftles , and alfo the Oracles of the ancient Pro-
" phets do evidently teach uswhat we are to hold con-
* c cerning God, Laying afide therefore all feditious
"contention, let us refolve the matters that are
" brought into queftian , by the Teftimonies of the
''writings of Gods infpiration] And Theodore* add-
eth, that Q While he fpoke thefe and the like things
to bring them to a confent in the Apoftolical do-
ftrine , all the Synod except a few Arriavs obeyed
and ftablifhed concord on thefe terms.
Yet
0<*4)
Yet doth sAndradiut think to difablc Confiantifte:
teftiraony by faying that the
Stt t ra tV f «£ A ™«> wete pteafed with
noe^tf WheiC are the r * "
reli of his cavils. the,c words or CorjjtanHne ,
and Bellarmine vainly endea-
voreth to le(Fen their efteem, becaufe Gonfiantine was
no Doftor of the Church.
, ., , n Salvias faith V Sifcirevis
W. //. J . p^ («</;/) 6 1. Itidtenendnm fit babes hte-
rasjacras perfect a ratto efihoc
tenere quod legeriT\ i e. QYou fee Scripture is the on-
ly Rule of Faith with him.
But I will once more flop this work of citations,
it being fo fully done already. Onely defiring the
Reader to lay thofe before produced together with
thefelaft, and to compare with them, i. thcPro-
tcftants judgement, and then the Papifts , I (hall lay
them here by him , that feeing them together he may
the better judge.
And for the judgement of the Reformed Churches,
I (hall fay no more then what I before mentioned out
of their own Polidore Virgil Q That they are called
Evangelical, becaufe they maintain that no Law is
to be received in matters of falvation , buc what is
delivered byChriftor his Apoftles] And this is in
the Scripture fully contained and fafely delivered to
us (which kind of Tradition of the books of the old
and new Teftament as Canonical, faith Molinaus
we readily receive, which is fo far from being an ad-
dition to Scripture, that it teKs us that nothing is to
be added thereto ) Compare this with the Fathers
judgment before laid down.
As for the Papifts judgement you (hall have it
in their own words , left we feem to wrong them.
Vafi
Vafque^Tom. 2. Biff. 216. N. 60. faith Q Licet
concederemm hecfmfje Apoftolormn pr&ceptum , niki-
Umintu Ecclefia & fummw Pontifex fotuernnt illud
jnfiid de canfis abrogare : Neque enim major fuit po-
tejta* *s4foftolorttm, quam Scclefit & Pontificisinfe*
rendis praceptie~\ That is [Though we fhould grant
that this was a precept'of theApoftles, neverthe-
less the Church and the Pope might upon juft
caufes abrogate it : For the power of the Apoftles
was not greater then that of the Church , and Pope
in making precepts.]
The Council of Trent fay, Se(f. 21. c. 1. 2. that
[This power was alway in the Church, that in dif-
penfing the Sacraments , favtng the fubftance of
them, it might ordain or change things as it fhould
judge moft expedient to the profit of the receiver.]
(So that they may change any thing that God ap-
pointed about Sacraments, except the fubftance :
And it were well if they would have left that un-
changed.)
The Council of Cwftance took the cup from the
Laity £ Licet in primitive Ecclefia hujufmodi facra-
rnentum recipcretur a fide lib m fnb utraque fpecieP^
Though in the primitive Church this Sacrament was
received of the faithful under both kinds. ] So
that they confefs they contradid: the Primitive
Church.
Bellarmine plainly faith Ik 4.de r Po»tif.c 9 $. £Si
Papa erraret in pr&cipiendo vitia^ velprohtbendo vir-
ttites y teneretur Ecclefia credere vitia ejfe bona & vir-
tutes walas , nifivellet centra confeientiam peccaref\
That is Qlf the Pope fhould erre in commanding
vices, and forbidding virtues, the Church were
bound to believe that vices are go6d , and vertues
i bad,
(366)
bad, unlefs they would fin againft confcience. ] And
againft Hare lay cap.* 3 1. he faith [in bonofenjtt dedit
Chrijim Petro Poteflatem faciendt de peccato ncn pec*
aaum , & de no* peccato, peccatimT] That is £lna
good fenfe Chrift hath given power to Peter to make
fin no fin , and no fin co be fin .[] (compare this do-
drine with the Father.)
7heGL(fe in fan. LctlorVifi. 34. faith, {Tapa
difpenfat contra Hpoftolum J The Pope difpenfeth a*
gainft the Apoftle.]
Innocent, 3. Dec ret. de concef. prebend, tit. 8. c.pro-
pofuit , faith Q Secundum plenitudinew potefiatis de
jptreftiprajiis pojfttmw dijpenfare [] According to the
fullnefs of our power we can difpenfewith the Law
above Law.] And the Glofle addeth [[For the Pope
difjpenfeth againft the Apoftle, and againft the old
Teftament 5 as alfo in vows and oaths] And ano-
ther Glofs faith [[The Pope difpenfeth with the Gof-
pel, in interpreting it.]] More fuch Gloffes you may
find, if not yet more grofs and impious ; which Fie
not frand to recite.
Gregory de Valentia Tom. 4. difp* 6. ^//. 8- ^.5. §
10. faith [ft'eerte qnadam pojlerkribtu tempmbus
retlim conftituta efje in Scclefia qnam initio fe habe-
Yenf\ That is [[And certainly fome things are more
rightly conftituted in the Church in the latter times
then they were in the beginning.]
Andradim Defenf.ConciL Trident ,lib.2.pag.(vtihi)
236. faith \XJnde etiam liquet winime e$s erraffe qui
dicunt Romanos Pontifices pojfe xonnu&qmm in legibns
dijpenfare a Paulo, priwiiqne quatuor Gonciliis ad Ec»
clejiam excrnandaw , morefque componendos pro tent*
porum neceJJItate editlis^ quads eft ilia qua interdicit ,
ut Aigatms creari ne liceat Epi/ccpos^ i. e. [[Whence
it
it appeared) that they did noterre who fay that the
of n ome may fcmetime difpenfe with Lawes
rnai / and the four firft Councils for the ne
cefiky or the times to the adoring of the Church and
thecompofing of manners; fuch as is that , which
forbiddeth, .thofe to be made Bifhops who are the
husbands of two wives.]
Cardinal Perron againit King James ft. 2. Obfer. 3,
c 3. p. 674. hath a Chapter purpofely [Of the Au-
thority of the Church to alter matters contained in
the Scriptures ] And pag. 1 109. & 1 1 1 5. he faith,
that r ~£ When in the form of the Sacraments .fome
great inconvenicies are met- withal, the Church may
therein difpenfe and alter.] And that the Lords
words QDrink yee all of it] were a precept not im-
mutable nor in difpenfable] for [the Church hath
judged that there may be a dXpentation for
it. ]
Bavins Obferv. on C. 24. conflit. Apofi. faith [£r-
clefia Romana qua Apoftolica mens poteflate f -fingula
fro condition*: temper urn in melius mutAt~\ i.e* [The
Church of Rome, ufing Apoltolical power,doth ac-
cording to the condition of times change all things
for the better.]
Cardinal Tolet faith {_ Cum certnm fit non omnia
q*£ Apsfioli inflituernnt jure -Divin* ejfe inftituta~]
i. e. [\t is certain that all things which the Apoftles
inftituted were not instituted by Divine right.]
And the Council of Trent hath (hewed itsufur-
pation of power above Scripture, in difpenfing with
the degrees of Marriage in Lev. 18. & 20. adding to
what God hath prohibited, and relaxing what God
hath rcftrained, and that [To Great Princes and for
a pubHke cawft ] When they make it fin to other
men* Thefc
(;« ) •
Thefe and many more of their grofs fayings and
ufurpations againft Scripture and above it : they
have been long ago told of by fcWc/l , Retinoids ,
ivhit takers, Cfrfolinausfind others ; and how fleight
their evafions are, the ccmfiderate and impartial may
difcern.
I have therefore recited thus much of their words
here , that you may compare them with the Anci-
ents \ and then fee who are the Changlings and No-
veliiis, and who they be that keep to the old Church
and Religion.
And among other ancient Writers I would defire
you (befides all the forecited) to compare the Po-
_,*"- r ,. . r . pifh frame with the Dire&i-
menfistiv Hcrcf. 0n * <f ftcenHm Unncnfu
which he giveth us for the
dtfeovery of Truth and avoiding herefie, in his book
Contr. Harcf Which I the rather mention, becaufe
I admire that the Papifts fhould be fo immodeft as to
boaft fo much of him as if he were on their fide.
The fum of his advice to avoid herefie, is this. i° Fi-
dem fflxnire Divina legis author it ate. 2° Eccleji<&
CathdicatraSticne : To fbrtifie our faith, i. By
the Authority of Gods Law. 2. By the Tradition of
the Cacholike Church. This way he faith he washim-
felf diredei to by all the holy Learned men Aat he
enquired of: S 'xpa magna si udio & fumma attentioae
fcrquirens a quamplurimis fanfiitate & dotlrinapra*
Jlantibm viris qmnam modo poffem certa qnadam &
quafi genre all ac regnlari via Catholics fidei verita*
temabh arctic & pravitMis falfitate difcernere, hnJHf-
wodl/cmper rc/po^fum ab omnibHtfere rctnlf^ cap. 1 .
(EM.
(Edit. Colon a. l6i$ % & pag- 617. Sdit. Pcriokih
Lngd. 1 572.) So thac we are given to underftand by
this paflagc.
1. Thac this was no private ojynion of Vincen-
tins , but the common way chat was "then taken by
Holy learned men to difcern Truth from Here-
fie.
2. Andnote well that he doth not once in all the
bookdircdus to the r Oetcrmrrmtion !,■ much lefs to
the Infallible determination of the Pope or the Re-
want Church as the way to difcern Truth from Here-
fie. And can any man of common reafon that is
willing to know the truth, imagine that there is the
kaft probability that Vincentim fhould filence this
Rom;(h decifion , in a Treatife written purpofely
andonely on that fubjeft, and wherein he under-
taketh to give us the full and certain direftionto a-
void Herefies, if the Church had then been of the
Romamfts opinion? O intolerably forgetful, neg-
ligent, deluforyman, thai: would not give us one
word of that which is now the foundation of all ,
and into which our faith muft be ultimately refolved!
What never a word to tell us that whatfoevcr the
Pope or Clergy of Rome are for or againft may be
known accordingly to be true or falfe , becaufe he
is the infallible Head of the Church and decider of
controverfics 1
3 . Obferve alfo that Vincentim doth fully and pur-
pofely acknowledge the Scripture fufficiency, and ne-
ver once mention any Traditions as ncceflfary to fup-
ply the defeds of Scripture -, or as part of Gods
word when Scripture is but the other part. Not a
word of fueh Traditions. But onfcly of Tradition
fubordinatc to Scripture finalitcr for the true ex-
B b pounding
pounding of them. Hear himfelf [Cap. 2. Hkfor-
fitan reqairat aliqtsis : cum fit perfeffzu fcriptararum
Canon , fthique ad Omnia fat id fuperqtte fnjficiat ,
quid optu eft tit ei^ Ecclefiaftica intelligentU jttngatur
authority ? j$uia videlicet fcripturam facram pro
ipfafm altitudine non mo eodemque fenjts nniverfi
accipiuuU ] And in Jiis recapitulation Gap.4 1 . [_Dixi-
tmu in [nperiorihm hanc fuijfet femper eft ejje hedie
CatholicorumcoHfueiudinem^ ut ftdemvtram duobus
bis modis apprebent. *Primum divini C minis atttho-
? it ate : dcinde £cclefi& Catholics Traditione : Non
I Camn foltts non fibi ad univerfa fufficiat ; fed
qnia verba 'Divi&a pro [no plerique arbitrate inter-
fret antes varias opiniones errorefque CBncipiant7\
So that Scripture is fufficicnt ai omnia y ad univerfa^
onely the Churches tradition , that is, interpretati-
on is the fkfe way to avoid hercfie, fos the under-
itanding of it.
4 Note alfo that the Catholike Church which Vin-
ccntim mentioneth is not the Rcmane Church any
r« ore then any orhe£ : but the Tradition that he re *
ferreth us to i?, that which hath been taught or held
nhiqne^ femper^ ■& ab omnibus : every where, al-
wayes, and by all.
5. Note alfo that it is not any authoritative De-
termination , of -any perfon or pcrfons whomfo-
ever : but univerfal confent that he refer reth us
to.
6. And it is not in lefler , probable , or contro-
verted points : but in thofe great neceflary points,
which the Church hath wholly , every where, in all
ages agreed in.
7. Note diligently , that one of the cafes he
puttethis this> cap % ^. X_£j*}d ft novella aliqaacon-
tagio
(aft)
iagio non jam portiuncuhrn tantum , fed tofcam pdriter
Ecclefiam commacnlare cenfturi ^ i.e. £But what if
any novel contagion , (hall not onely ftain a fmali
part of the Ch vclf, bat alfo the whole Church?]
Aprefumptuoui Queftion in the Papifts fence 1 But
what faith he to it? doth he fay, it is impoffible ?
no but £Tuhc item provide&it y ttt'-4ntiqHitati inhe-
re &t: qua fror fits jam non pettft ab till* mvitktisfraude
fidftcf\ i. e. Then let him fee that hi llick to antiquity,
which cannot at all now be feduced by any fraud of
novelty. ] Here t. he fuppofeth tint the prefene
Church may allcrre ; 2. He makes the remedy to
bean" appeal to the ancient Chnrdi , and not as
the Papifts , to* appeal in all cafes to the prefent
Church or Pope. (Ccfrerm rfeefcs by a citation out of
Tertxtivtn in his Annot. to detort both.)
8 . Laitly note diligently, that it is not in all cafes
that Vincentitu leadeth us f to the exposition of the
Church and Fathers , but onely ( as in the weighty
cafe beforefaid fo) in cafe 6f [jhdnewnefs of errors,
when they firft arife : before they falfifie the Rules of
the andent faith * , letlthem
be forbidden by the ftraights * That \ten*il*j
of to] and before by^ JWftfiJjJ-f-g
large fprcadingof thepoifon tend t0 antiquity them-
they endeavor to vitiate the Celves.
volumes of our Anceftors :
But dilated and inveterate hcrefies are to be fet upoit
this way, becaufe by the long traft of ticae , they
have had a long oecafion of ftcaling truth (that is,
Antiquity and other figns of truth.) And therefore as
for all tbofe Ancient prophaneffes of fchifmes or he-
tefics, wc muft by no means convince thera, but by
the onely authority of Scripture ^ if there be need,
for*)
or avoid them as certainly already of old eonvi&ed
and condemned by the General Councils of Catho-
like Pricfts. ] They are his own words tranflated ,
f4g\ 677. Edit. Teriomit&pag. $7, 88. Edit. Colon.
161 3.
So that you fee Vincentim fuppofeth error may in-
fed nil the Church , and may grow old and fo feem
to be the Trutb, and in fuch cafes onely Scripture
muft be pleaded againft it, unlefs alfo we can pro-
duce fome ancient Council that hath condemned it.
This is the very c;afe between us and the Papifts :
Their hereficsareold, and far fpread, though not
univcrfal nor of ucmoft antiquity : therefore be-
tween us and t?^na the Scripture only muft be plead-
ed. Where there is no need of a judge by reafon of its
plainncfs we need not go to the Ancient Church;
where there js Kced of an Expofitor , we are con-
tent to deal with ihem on Vlncentita grounds , and
to admic 0; that which ubique^ ftwftr & ab minibus
bath been held in ppint of faith ; if 'they will do the
like fc And indeed this is our very Religion. Will the
Papifts but difpute their cauft with us on thefe terms
We (hall readily joyn iffue with them , anddoubtnot
of a good fuccefs. Of this fee more in our Conradm
Bergius Prax* CatkoL divin. Canonu.
th.
Cm)
THe Difpute which we have hitherto managed
being only againft Popery in the grofs, and
two or three branches of it onely in particular ) I
had thought to have annexed a Brief enumeration
of the particular errors of the Papifts , that the vul>
gar might obierve and avoid them; and therein I
, thought to have endeavored the true ftating of the
differences between us , both .-for the avoiding of
error on the other extream , and alfo that we may
take out of the Papifts hands thegreateft of all their
advantages againft us , which is the falfe-oppofed
opinions and unfound Arguments of fuch as thus
erre on the other fide : But perceiving how it would
lengthen this work beyond the intended limits, and
how certainly all thofe that (o run into cxtrcams
would fall a quarrelling with me for not ftating the
controverfics according to their fancies , I have
thought beft for anfwering all my ends at cheaper
rates to give you the chief of the Popifh errors in
the words of Do&or Feild , and to that end to tran-
fcribe his feventh Chapter of the third Book ;
that fo the limplc Reader may have fome help to in-
form him without a commixed means to pervert
him . And for thofe that defire to fee the Proteftant
Do&rincfolidly defended , and cannot have ^me to
read many books, I know not of any one thfct they
may more profitably and fafely read to that end then
the faid Book of Docftor Field on the Church ; and
cfpccially the Appendix to the third pare , which is
Bb i but
(374)
but the Defence of this very Chapter , proving it in
particulars , that the Wcftern Church was Prote-
ftant and not Popifh even in the worft times before
Luther s Reformation; and that the Papifts were
but a feducing tyrannical party in the Church, en-
deavoring to obtrude their errors againft the mind of
the generality of good men : In whichh eha.th quite
broken down thofe pretences of Vniverfalitj and
\_AU the Church'] which the Papifts do fo fondly
boaft in.
D
lUo}
(?75)
(^^ - ^ ^
WwwwwmWww
T)r> Feild 0/^ (A* Qhurch^
li» 3» Cap* 7,
Of the feveral points of difference between hs
and our adverfaries 5 wherein fome in the
Church erred , but not the whole
Church.
F Or neither did that Church , wherein our Fathers
lived and dyed , hold that Canon of Scripture 9
which the Romanifts now urge ; nor that infufficiency
they now charge it with; nor corruption of the Origi-
nals, nor necejfity of following the vulgar Tranflati-
on ; nor the Herefies touching t»ans creation brought
into the Church by certain barbarous Schoolmen , as
that there are three different eft Ates of men; the fir ft
of pure nature , without addition of Grace, or fin ;
and two other , the one of (jrace , the other of Sin :
That all thofe evils that are found in the nature of
wan* fince hk fall , at Ignorance % Concupifcence ,
Contrariety between the better and meaner faculties of
the Soul y difficulty to do well, andpronenefs to do evil 9
were all natural , the conditions of pure nature, that
u> of nature, asconfidered in itfelf, it would come
forth from God : That thefe evils are $ot finfrd y nor
had their beginnings from fin , that t he j were the con-
fcquents
(37<9
fecjuents of nature in the ft ate of creation , but re-
trained by addition of fupernatural Grace , with*
out which thj integrity of feature was fuS and
perfeSl : Tkit men in the ft ate of pure nature , that
is , as they might have been created of God in the in*
tegrity of Nature , without addition of Grace , and
in the eft ate of Original ftn > differ no otherwife ,
but as they that never had , and they that have loft
rich and precious cleathing; fo that Original ftn is
but the lofs of that , without which natures integri-
ty may ftand : That no evils are brought in by the
fall 9 but nature left to her ft If to feel that which
was before , but not felt , nor difcerned while the
addition ef Grace bettered nature : None of thefe
errors , touching the rftate of mans creation, were
the DoElrincs of the Church , but the private fancies
and conceits of men*
So likewife touching Original Sin H there were
tlaAt taught , that it is not inhrtnt in ?ach parti"
cxlar man born cf Adam, but that Adams perfon-
$1 fin is imputed ontly : That the propagatisn of
ftn is not general \ Mary being Cvxctivsd without Ori-
ginal ftn : ThAt the pumjhment cf it is not any
fenftbte fmart , or pefitive evil 9 but privative cmly\
and that therefore there is a thifd place s neither
Htll , nor Heaven , named, Limbus Puerorum ;
which is a place , whereas, feme thinly, they, who are
condemned thither 9 though they be excluded from
the Kingdom of Heaven \ and ad pofftbility of jver
Ing thither , yet are in a Hate of natural hap-
:s , and do enjoy the fwttt content of Sternal
•\ Theft Pelagian Hereftzs were taught in the
tsrch of God, but they were net the VoUrines
' the Church* being Condemned rejected and re-
futed
(177)
fitted , as contrary to the CfoifiUn Verity , by ma-
ny worthy members and guides of the Church : who
a* they never received thefe parts of falfe DoQrine:
So Uktwifi the* Church wherein they lived , neither
knot* , nor approved that difiinttion and difference
of venial and mortal fins , which the Romanift snow
Teach , nor power of nature to do the works of the
Law according to the fubfiance of the things com-
manded 9 though not according to the intention ef
the Law-giver to love God above all , and to do aUi*
ons morally good , or not finful , without concurrence
of fpccial Grace , nor eleftion and reprobation de -
pending on theforefight of fomethingin us pofitive or
privative ; nor merit of congruence and condignity •
nor works of fupererogatien ; nor courfels of per-
feftion , as they now teach ; nor jufiifcatien by
perfection of inherent qualities ; nor uncertainty of
Grace ; nor feven Sacraments properly fo named ,
nor local prefence ; nor Tranfubflantiationy nor
or all manducation of the body of fchrift , nor real
facrificing of it for the quicks and the dead : nor re-
miffion of fins after this Life , nor tormenting of the
fouls of men dying in the flate of Salvation in a
part of HeH , hundreds of years , by Divels in cor-
poral fire ( out of which , prayer Jhould deliver
them) nor that the Saints hear our Prayers ,
know or art acquainted with our particular wants :
nor the grofs idolatry in thofe times committed, and
intolerable abufes found in the number , fafhion ,
and w&fhip of their images : nor their abfolution ,
as now they define it : nor treafure of the Church
growing cut of the fuftrfiuity of Saints merits, not
rewardable in tkem[elve*\ to be difpofed by the Pops
far the fupplj of other mens wants to rtltafe thtm
out
out of Purgatory ly wa% of indulgence : nor the in-
fallibility of the Popes judgement , and, plenitude of
his power fuch and fo great that he may depo/e
Trinces s and difpofe of their Crownt^ a«d demies,
and that whatfoever he dc 1 * be may not be brought
into order, or dtppfedby author it) -f the whole world
in a general Council.
Thefe are the errors which we condemne and our ad'
verfaries maintain and defend : thefe we are allajfured
were not the DoEtrines of that Church wherein our
Fathers lived and dyed , though we do not deny, but
they were taught by feme in that Church* All thefe
we offer to prove to be error in matter of mr Chrifiian
faith, and that feeing we could have peace no longer
with our adverfaries , but by approving thefe impie-
ties, we hadjuft caufe to divide cur felvesfrem them,
or (to ffeall more properly ) tofuffer our fe Ives to be
accurfed, anathematized^ and reje&ed by them, ra-
ther then tofubferibe to fo many errors, andherefies ,
contrary to the Chrifiian, and Catholike verity.
Where-
(V9)
WHcreas thePapifts have little elfe to fay to
us , but onely to call ftill for a Catalogue
of Profeflbrs to prove the fucceffive vifibility of our
Church ; we require of them firft an anfwer to thofe
Writings that have been extant fo long on this fub-
jeft : tfptchlly Blihop V/ier defucceffione ^ Statu
Ecclef and his anfwer to the Jefuits challenge ( De-
fended by Matter Sing and Mafter Puttoc^) Dodor
fields Treat, of the Church, efpeciaUy the Appen-
dix to the third part ; Simon Birkbeckj Proteftants
evidence: Dodor whites Way to the true Church
Abbot zga\nfk>Hi/l.Illiricus his Catalogues tcftiurn ve-
ritatu. Mornajs two Treatifes of the Church, and
theMyftery of iniquity (to fay nothing of that of the
fA&fyfohan* Lidii JValdenf. Nicol. Vignhr Ecclefiaft.
HiBor. And the confeffions of your own Writers:
Your after Pope *s£n&M Sylvius Hiftor. Bchem. and
that commonly cited pafTage of ydUr inquifitor Rain-
nerim , which I will ad joy n.
Rainerim contr. Waldenj. cap 4. Inter omnes feElas
qu& adhucfunt &fuerunt^ non eftpermciofior Ecc/efia
quam ea Leoniftarum y idque tribus de caufis, 1 . Quia
eft diuturnior : aliqpii enim dicunt quodduravit a tem-
pore Silveftri : alii a tempore Afoftolorum. 2. Quia
eft : gtmralior : fete enim nulla terra eft in qua hac
fetta non [it. 3. £hria cum omnes aliaftSiaimmani
tate Blafphemiarum in Deum audientibus horrorem in-
ducant ; h<tc fcilicet Leeniftarum rxagna habet fpe*
ciem pietati< , eo> quod coram omnibus jufie vivant, &
bene omnia de Deo credent , & omnes articulos qui in
0«o)
fywbolocontinentur : folummodo Romanam Ecclejiam
bUfphzmant ct Cleram.
That is £ Among all the Sefts that yet are and
have been there is not a more pernicious to the
Church then that of the Lyoniiis , and that for
three caufes. i. Becaufeitis the more ancient (or
of longer continuance) for fome fay that it hath
endured from the time of Sihtficr • others from the
time of the ApofUes. 2. Becaufe it is more general,
for there ts fcarce any land in which this fed is not.
3. Becaufe, when all other feds do by theimmanity
of their blafphemy bring horror into the hearers;
this of the Lyonifts hath a great fliew of godiiriefs ;
in that they live righteoufiy before all men , and
they believe all things well concerning God, and all
the articles that are contained in the Creed: onely
they blafphem the Romane Church , and the Clergy.
To this adde what I cited out of Cahhs tvA others
before.
Lailly, Give us fome tolerable anfwer to all that*
voluminous evidence of your oppofitions,by Princes,
Prelates, Divines and Lawyers, which Mich. Golda-
fttis hath colle&ed and publtfhed, on his volnmes ds
Menarche & confiitnt. Imperial.
A P.
U* l >
m
&S5 I
APPENDIX.
A Tranflation of Biihop Downames Catalogue
of Popifh Errors, lib. 3. ^ Antichrifio cap. 7.
To fat is fie the earnejl defires of fome of the un-
learned y who would fain know wherein the
1 Papijls differ from us > that they may be the
better fur mfhedagamfil them > and may the
better underfiand thofe that under other Titles
carry about their doctrines.
BEcaufe I find many ig-
norant perfons both un-
acquainted with the Errors
of the Papifis, and yet very
defirous to know them , I
have adventured to tranflatc
a larger Catalogue of them,
gathered by Biflhop George
Do^name in hisBook written
to prove the Pope Antichrift
lib. 3. cap. 7. fag. 1S9.&C.
though it cannot beexpe&ed
that in fuch brief expreffi-
ons y the true point of the
Becaufemany of theft
Errors are delivered
onely bj particular
T>ofl;ors , and all be
not of a mind as to the
fence , and f owe of the
words may admit a to*
lerahle and Orthodox
meaning, 1 thought
meet to adde thefe A-
niwadverficns f to ac-
quaint you in what
fence we re)eU them.
What I pafs by \W//,<-
diflfe-
difference , (hould iti all lie
plain , before them that are
unacquainted with the con-
troverfies, yet becaufe I was
refolved not to give you any
fuch Catalogue of my own
gathering ,■ aridkhew not where to find one fo large
as rot-he number of errors, and brief as to theex-
prellions, I give you this as I find it.
out AninMdvcrfion %
J leave upon them as it
u here charged \ and
alfo ; - * thi dife-
re nee to lie plain.
—
Biftiop
W ( 3 8j)
Bifhop G.D.Cbap. 7. A Catalogue of the Errors
of the Church of Rome.
THe Errors of the Papifts are either about the
Principles of Divinity or the parts of it. The
principles of Theology &re the Holy Scrip turn :
Here thePapifts have many errors.
1. They deny the HolyScripture which is of Divine
infpiration to be the onely
Rule, and Foundation * of 1. a 7%*tii % as the
Faith. Authentic ke ftgn cf
Gods Wi/l : For we all
confefs that thrift and his A fifths arc the foundation
of faith , as the Authorised chief reveahrs • and
God himfelf onely as the principal efficient^ and Chrift
the Mediator <u the firft corner ftene of the matter re*
vealed; and the Catholike Church \ as the keeper or
fubjett in quo of true ^Belief: for the Law is written
in the hearts of its members 9 and it u thrTiliar and
ground or foundation of truth.
2. They take certain Apocryphal Books into the
Canon of the old Teftament § which neither the
jewifli Synagogue (to which the Oracles of God
were committed) nor yet the purer Chriftian Church
did receive,
3. They
(3*4)
3. This error u one of 3. They make two parts
the fundamentals of of Gods word 5 that is, the
the Romijh Fabrike. Scriptures, and (their own)
Traditions.
4. They contend thacthe Cuftomes and unwritten
Opinions of the Church of Rome , are moft certain
Apoixolical Traditions.
5. Thefe Traditions^ or ( as they call them ) un-
written vericys, they make equal with the Holy Scri-
ture,and receive and reverence them with equal pious
affedtioa and reverence.
6. They number the Popes
6. when yet it, ismofi Decretal Epiftles with the
clearly proved by ma- holy Scriptures.
»7» c ffecUlly Blondel
in a jufi volume^ that abundance of them are forge*
ries; and Dalaeus proves it particularly of the Cle-
mentines.
7. dfleaftquoqd nos, 7. They fay its herefie for
So that they never any to fay, that it is notai-
V when their faith together in the Power of the
u at its fk II fixture. Church or Pope to appoint
Articles of faith.
8. 'By this you way 8. They prefer the faith
conjeEltirefrcm whence and judgement of theChurch
the f£u?M rs h*™ 6 of Rome 1 which they fay is
their dottrtne of the the internal Scripture writ-
light Within us. ten by the hand of God in
heart of the Church , be-
fore the Holy Scnp;nre..
9. It is the voice of 9. That the Scripture in
the Laft giver and the which God himfelf fpeaketh
Law is the Rule of life h not the voice of a Judge,
and of judgement, but the matter of ft rife.
10. They
0*5)
io. They actufc the Scri- i o. We confcfs (ok
pturc ( which is the light to Peter faith of Pauls
our fecr , and giveth under* JEpiftles ) that there
ftanding to children) of too are f ome things inthem
much obfeurity. hard to be under flood ,
which the ignorant
pervert as thej do the- other Scriptures , io their tr?n
deftrnUion : But we maintaine that thej havefo much
light as fptfficeth to their ends . that is ^ to be the Rule
of our faith and life.
1 1 . They condemn it alio 1 1 .This is one of their
of imperfection and infuffi- g^atejl errors.
ciency.
12. They fay that even in matters of faith, and the
worftiip of God, we cannot argue Negatively from
Scripture (as thus : It is not in the Scripture: there-
fore it is not neceffary or lawful )
13, That the Scripture is not fufficientior the re-
futing of all hcrcfies ( as if there were any "herefie
but what is againft Scripture.)
14. Thatherefieis not fo much to be defined by
the Scripture authority as by the Churches determi-
nation.
1 5. That the authority of 15. The lafi clanfc
the Catholike Church (that (that the Pepes autht-
is, the Romane) is greater rity is greater then the
then of the Scriptures : Churches) the French
and th* Popes authority do not hold. And fe
greater then the Church. they are divided in
their foundation**
i6.ThattheChurchisanci- 16. They jield thai
enter thaa theScripture(chat the Doftrim is elder
is, then the word of God then the Church, and
which is now written becaufe toe yield that thi
Ge it
f}«)
it is ancientcr then the wri-
ting of ic. As if it were not
the fame word of God,which
was firft delivered by voice,
That is now then in writ-
iflg.
Church id elder then
writings. But we af-
firms that the dottrine
as fetcht from thefe
Writings is noW before
the prefent Church in
order of nature t as
the caufe of it, at leafi as to the generality of mem-
bers*
17. That 'the Scripture
dependeth on the Catholike
Church ("that is the Romane)
and not the Church on the
17. The Negative
is their m after error :
but the Affirmative
Pr ope fit ion u not deny-
ed of us as to every ^ Scripture,
kind of dependence ,
but of fomeffecial forts % of which I have ffokeninthe
Frcf. to the Saints Pveft Part. 2. Edit. 2,&c.
1 3. The height of 18. Alfo that the fence of
Rcmifi arrogancj the Scripture is to be fought
from the See of Rome , and
that the Scripture is not the word of God, but as it is
expounded according to the fence of the Church of
Rome.
19- They make feven Principles of the Chriftian
doftrine, which are all grounded in the authority
of the See and Pope of Rome,
20. And jet I Would 20. They take the vulgar
that vulgar Tranfla- Tranflation only for authen-
ticai, preferring it before the
originals (though it is fo
manifeftly corrupt that the
Copies lately publiftied
fey the Popes tbemfeives,
thn tnioht but bed-
lo&ed to be the decid'
ing rule : for there '. is
though in it againft
■
gtfc t
itUA
Sixtth die fifth and Clemtnt the eighth do in many
places differ.
21. That either the holy 21. This error is an
Scriptures ought not co be accufatien-of the wtf-
Tranflated into vulgar dowof God, and con-
tongues* or if ic be, yet it trarytoexprefs Scrip-
muft neither be pubiikely ture , and deftrnEtive
read in a known tongue, ndr to the progrefs ofkyow-
permitted to be privately ledge and godtinefs ;
read by the common people, and fuch a* the expe-
rience of gracious fouls
fbould provoke them to detefl j and had thej but this
one , thej could never *xpe£i that the Catholihc
Church [hmld unite upon their principles.
§ 2 Of the Belief
0i. Of faith, 02
!\ things to hi
The Part, of Theology are j 2 ^Charity,
9 or things to be
ri.OfGod&\ done,
x* ec *u- ~J his works.
Matters of faith are< ^ ^ c
I Church.
f 1. Of Creation and Govern- "
The works of God j ment of the world.
are fpecially \z. Of Redemption of man«
- { kit '
"A
kind.
Bout the Creation i. As concupifcence
the Papifts erre in is taken improperly fa
Ccz fay-
(388)
the corrupted fenjitive
tppetire j fo it Was of
God : But as iifignifi-
eth the appetite di-
fiempered or corrupt-
ed, cr the corruption
of the ypill 9 inclining
faying time concupiitence
was then natural to man
(though John faith that it is
not of God if 0.2.16. and
themfelves fomecime confefs
it to be evil and contrary to
nature.
it to evil > it U not of God.
2. See Radars* firfi 2. In the denying that o-
centrcverjie. riginal righteoufoefs was na-
tural to man before the fall
(created after Gods Image in Righteoufnefs and
holinefb.
3, A poffe mori , 3. In affirming *hat mor-
anda poffe non mori tality was natural to man bc-
whe not then Natu- fore the fall (which yet is
ral : But a non poffe not from God the author of
mori , x or an attual nature.) *
non mori Vcere to be
the reward of obedience • and u now given by Chriji*
And anon poffe non mori , or an attual death 7 are the
fruits of fin,
4,5.-' I would thej 4. In placing Paradifc
would prove thisTra- where the waters of the
dithn to be Apoftdical flood did not reach it (which
yet covered all the earth,and
were fifteen cubits higher then the higheft moun-
tains. )
5. Forfcorb they would have that Paradife (of
ien) yet untouched , thatitraay be a pleafent ha-
bitation to Henoch and Elias , yet living in mortal
where they place them as behind the fhgc ,
v may be ready toad: their parts in the fable
(1*9)
lJnthUtktj no more
agree among them"
J elves then with m.
To the Article of creation is annexed the Article
of providence.
i . In this the Papifts erre,
in making mans aftions not
to depend on Gods Provi-
dence i but on mans Free-
will , which they make the abfolute Lord of ks own
aftions.
2. And that they are not
determined of God (accor-
ding to whofe determinate
Council things come to pafs
AB. 2. -J0/&4. 280- but
that God rather(who work-
eth all according to the
Council of his will) doth
follow the determination of
the will of man.
2. Saith Dave-
nant, the pint of Pre-
determination is a
eentroverfee between
the Dominicans and,
fefuites , Schick Pro*
tejiants have no mind
to 'trouble themfelves
with : Rut they that
do are not of a mind in
it, no more then thej
3 . And that he foreknows them from eternity on-
ly in mans will.
4. Alfo in (hat they 'inter*
pret the adjon of God as
judge , puniftiing fin with
fin , hardening men , giving
them over to their lufts, and
to the temptations of Satan,
to be naked permiffion fas
if the judge or Magiftrate
might not deliver a male-
faftor to the hangman, as
executioner of his judge-
ment to be puniflied j but
4, God doth net
caufe fin even Vehen
it is a punijhment ;
but onely permilttth
it ; "But by fuck a
fermijfiofr m proceed*
eth from a pHnifbing
intention, ^ndfe he
Jtifilj ^ithholdeth his
grace , and giveth men
over to the poorer ffihe
devil&their wn wfcs
Cc 3
fhould
(390)
ftiould not oncly permit him to be punifhed 1 , that
is, not hinder it.
§ 3. Of Redemption.
INtheDo&rine of Redemption and Salvation we
muftconfider.
j. Whence we are redeemed , to wit from fin,
and a ftate of obftinaey
2. By whom, to wit, 6y Chrift, who is the author
and foundation of our Salvation.
3. By what means the benefit of Redemption and
Salvation is applyed to us : where, of the Covenant
of God, thcMiniftry of the Word and Sacraments.
4. The effefts of Gods Grace in Chrift, or the
degrees of Salvation , which are fruits of the Merits
of Chrift applyed to us.
In all thefe the Papiftsdo filthily erre; for as to
fin (which interceded) between the works of Creati-
on and Redemption , as a medium) they teach.
1 . That the blefled Virgin was free from all fin 0-
riginal and a<ftual, as being conceived without Origi-
nal fin , and having lived without aftual fin.
2. Under the name of the 2. The b$dy is not
fielh which Jufteth againft to be mortified byfelf-
the Spirit, and is to be mor- murder; but the cor*
tified among other things , rupt inclinations and
they mean the body of attiens of the fenfitive
man. appetite are tobemor-
tifyed; and all its mothns fubjeffed to holy Reafon :
And this iscalled'in Scripture the mortifying of the
ficfl?i and cur corruption would never be called in Scri~
pturefe often £ Thcfcpj and the boh ]] if it Veere not
3. That
% f?sw)
that tbefiefily appetite is much of the feat ofit % atid tfa
pleafingof that appetite and imagination, much of the
end (that Ifaj not the Whole.)
3. That all fin is not a tranfgreffion of the Law
(7^«dcfincthit, 1.J0. 3.4. '(?*/. 3. 10 J nor all tranf-
greffion of the Law is fin.
4. That there is no fin but
what is voluntary (which is
not onely falfe of concupi-
fcence, habitual and adual
which goes before the wills
confcnt, but of other fins al-
fo which are done of igno-
rance or infirmity , for
though the aftions are vo-
luntary by which they arc
committed, yet the fin is
not.)
4, Sins are called
voluntary, either be-
caufe they are in the
Will , or from the
Will. In the fir ft fence
the virions habits of
theVQill are voluntary
in thefecond y the e/li*
cite andimperate a£ls.
Alfo they are volunta-
ry, dire&ly, and for-
mally, as are the wills
owne atts and habits ;
or participative , as are the aBs and habit es of all the
imperate faculties. &And there is nothing fin bat
Vvhat is voluntary in one of thefe fenfes : nor any far-
ther then voluntary*
Sin is original or aftual : The Papifts raarvailoufly
extenuate original fin, and amplifie and fee forth the
ftrength of nature.
5. For fonae of them
would have original fin to
be only the guilt of Adams
tranfgreffion: moft will have
it to be onely the want of O-
riginal rigkeoufnefs : And fo that the ftate of tn«m
after Adams fall , and in pure naturals, doth differ
Cc 4 onely
5. Neither they nor
fte are agreed about
the quiddity of origi*
nal fin.
(39>) •"
oncly as a ftript man , and a naked man.
- 6. Others would have iE to be a very fraall fin,and
lefs then any venial fin; and therefore necdeth no
repentance ; nor ispunifhcd with pain of fenfe, but
onely with pain of lofs.
7. Others deny original fin to be properly fin, or
that any thing is found in infants that properly hath
the nature of fin.
8. Metaphors are 8. That we are not by na-
mt ufua/ly the fittefi ture dead in fin but fick : nor
terms to $ ate contro- do they acknowledge in us an
verftes in. We have impotency to fpiritual good,
virions habits and the but a difficulty :nor thatFree-
abfcence of Rectifying will to fpiritual good is whol-
habits : call this what ly taken from us , but hind-
you Will. Free mil is red and tyed.
either Phyfical (and
that all men horve as they are men) or moral ; which u
i,Tobe free from a legal refiraint from good (and this
all have) or to be free from vicious Habit j : and this
onelj the fan&'tfcd have \ and that but in part.
9. It is the wofi no- 9. That men are naturally
ble contr over fie among inclined to love God above
the Schoolemen : and all.
Thomifis , and the
greatefi part feem rather nerre on the other extream:
and the Scotifis that hold this to rettifie them , do give
fuch explications of their dolhine , as are well Worth
eur ftttdy , as you may fee in Rada's firfi contro-
verjie.
1 o. CMans Will is 10, They attribute to man
the Ruler of it f elf un- a will that is the Ruler and
derGod: and its fully Lord of it felf : fuch asbc-
free from that neceffty longeth to no creature : Yea
they
Cm)
they fay that the will of man
is as free from Necefiity as
the Will of God.
ii. They deny the will
of the unregenerate to be a
fervant.
12. They deny alfo that all
the worlft of the uaregeratc
are fins : or that the unrege-
nerate fin when they do the
works that are commanded.
which is contrary to its
natural ejjential Li-
bertj.
ii It is a willful
fervant onely.
12. The matter of
their works u oft good i
but becaufe their end.
and manner is alwayet
wrong , therefore they
fin in alt : for bonum
eft ex caufis integris.
13. The will is free
and not free i^feveral
fences. 1. It is not free
from Gods Govern-
ment. 2. Nor from
its natural inclination
to good in general; and
therefore cannot will e-
vilds evil. For thefe were but flavery. 3. Nor is
it free from the moral forceof a darke and twing]udg~
ment. 4. Nor from temptations. $. Nor from its
own vicious diff option^ till grace free it. But its free \
1. From any natural determination to evil , or to un-
known good in particular. 2 And free from coaUion
or violence. 3 . And from a phyfical efficient immediate
exterior determiner 9 %n ordinary natural \or fmful a&i*
ens. 4. And its free from fmful habites in that mea-
sure as it isfanffified.
14. That there is in mans 14. No guefiionbfit
freewill, not onely a pofti- the will is potentia
bility or paliive power , but a&iva naturalis, or
alfo
1 3. They fay that before all
grace a man hath freewill not
onely to works natural
and moral, but alfo to works
of piety , and fupergatu-
ral.
(594) :
hath fucfo an attive alfoan aftiYC power tofpiri
power : which is im- tural works.
ployed in fpirituals
Vvben it is inclined by a habit thereto ; but till then mil
not att fpiritually : not becau/e the natural faculty is
abfent , but btcaufe the inclination without which it
will not aU , is abfent •
1 5 . No doubt but un- 1 5 . That the unregenerate
der the common grace can prepare and difpofe
of Chrift , an nnre- themfelves to juftificacion.
venerate man may do
that which hefballbe more difpofed to converfion by then
elf* he would have been : as our practical Divines
all teach , and we are fain daily to preach it to our peo*
pie : or elfe ^ejhall make but til workycith them.
16. many by con- 16. That a wicke^ man by
gruous merit do mean doing his bell may congru-
no more then the fore- ouily merit the grace of
faid Aptitude compara* juftificacion.
tive to others.
17. This alfo fame 17. God neceffarily gi-
V rot efl ants hold: But veth grace to him that doth
no wicked man ever hisbeft.
did hub eft.
18. There u a com- 18. That the efficacy of
mon grace whofeeffica* preventing grace dependeth
cy is laid on the will , on the freedome of the will.
as Adams was ; And
a fpecial which (hall infallibly bote and change the
will.
19. A f elf -contra- > 19; That every tranfgref-
diBionxto defcrve par- greffion of the Law ( which
don. yet pronounceth every man
accurfed
accnrfcd that continueth not in all things commanded
in the Law to do them) dcfervcth not death : Bat
that there are many fins of themfelves, and of
their own nature venial , and defcrving pardon.
20. That charity is not 20. Some fin is but
violated by venial flns , and confequentiallj again [i
that they are not aginftGods love ; and other fin di-
precepts, but befides them. reQlj , but all is a-
gdinft Gods Laws.
21. That the blood of ?i« Who ever de*>
Chrift is not neceflary to nyeth that fin maj be
wafti thera away , but that done % away Vvithent
they may be done away by Chrifis blood doth
Holy Water, knocking the know little of fin or
breft, Epifcopal benedi&ion, Chrift*
and other ridiculous means.
22. That fin is called mor- 22. Mortal fin ,
tal becaufe it brings death ly'As to merit, is all
upon the foul, that is, de- fin\ 2. As to fignifi.
priveth it of Gods grace. cation , fjmptomati*
cally it is all fin in-
confifientwith regeneration. 3. Effc&ually it is all
that eventually kills : which is in feveral degrees and
forts.
23. And they teach that by every mortal fin,
grace is loft and charity expe&oratcd.
24. That this mortal fin is any that (hall obtain
the wills confent , though the a& be not per-
formed.
25 . That the fins of the regenerate are in the fame
fence mortal, even thofe committed of ignorance and
infimity.
26. And that it is fucb a 26. O unmerciful
mortal fin to neglect or not men .1 that will dfgfo
ob-
00,
many fits then to en- obferve any Eccleiiaftical
trap foor fouls in law, or tradition of the Ro-
nton al fin. mane Church.
27*28. Many of , -27. That the fin againfi
the ancients alfo were the Holy Ghoft is not unpar-
of this mind : of which donable. 1
fee my Treat, againft
infidelity Tart. 1.
28. Nor that its impofllble for him that commits
that fin to* be renewed by Repentance.
§ 4. Of Chrift.
IN Chrift are confiderable, 1. His Perfon, 2. His
Office. About his Perion he crreth who thinks
not rightly of his Godhead, or of his Manhood,
1. About Chrifts Godhead thofe Papifts erre that
deny Chrift to be eLylfam God of himfelf, for thats
as much as to deny him to be Jehovah.
About the Humane Nature , both Soul and Body
they erre.
2. Of this fee the 2. For they deny that the
writings between Dr. foul of Chrift did incrcafein
Hammond and Mr. wifdom and grace ( which
f earns : many School- Luke exprefly affirmeth )
men fay otherwife. -L#k: 2. 52.
;, Or that he was ignorant of the day and hour
of thelaft judgement (which yet himfelf confeffeth ?
CMat. 13. 32.)
4. They fecm to give him a phantaftick body that
neither confifteth of dimenfions,, nor occupieth a
place, which when he was born did not open the
wombe
09?)
wombc of his mother , and when he rofe did pene-
trate the ftone of the fepulchre , and when he infli-
tuted his Supper, lay hid under the Species of Bread
and Wine.
5 .Yea that they mayftablifli that monftrous opinion
of Tranfubftantiation,they feign him to have a body
that can neither be ken, nor felt, nor circumfcribed,
that is in innumerable places at once : which is not
made of the fubftance of the bJcfied Virgin , but of
bread (as wine of that water, fob. i. 9.) and which
fuftaineth the accidents of bread ( as their fubjeft)
For they can devife no other fubjeft after the tran-
fubftantiation of the bread : Whence it follows, that
they aye no more accidents of bread but of Chrifts
body.
6. And as to Chrifts 6,7. Saints on earth
Office,they teach that Chrift mnft intercede tinder
is Mediator onely according Chrift for others , ej-
to his humane nature. pecullj Paftors rphofe
7. They deny Chrift to office it is. And w>e
be the onely Mediator of in- ♦ may fray them to pray
terceffion but joyn with him for m : But not the
Angels and Saints. Saints departed.
8. They teach that we muft pray to Saints to in-
tercede for us.
9. That we are heard by the Saints fufFrages and
Merits.
10. They deny Chrift to 10. AH P afters ef
be the onely Prophet, whofe the Church ; do hold
voice onely muft be heard , their office in a fubor-
fpiritual King , and Pricfl of dination to Chrifts
theNewTeftament. 'Prophetical Office :
And many a Prophet
there hath been under Chrifi : But none tht.t hath the
But
Office of being the univerfal infallible Teacher of the
Church at the Tope would be.
But they make the Pope alfo the chief Prophet and
Paftor , King and Monarch , and Prieft. Whence
it follows that the Pope is not oneiy oppoiied to
Chriit as his adverfary i but as his Rival.
ii. A 11 Christians ix. And they make other
are Priefts to God , to faerificing Priefts alfo of the
offer up fpiritual fa- New Teftament, having an
orifice, metaphorically external vifible Priefthood ,
fo called : And Paftors and that according to the or-
offer up Chrtft Kepre- der of Melchizedecl^ : whofe
fentatively, Comme- office it is to facrifice Chrift
moratively and Sacra- again and offer him to his Fa-
mentally , but not re- ther.
ally. The name Priefi is not worth contending a*
bout.
1 2. That the (unchangeable) Priefthdod of Chrift
the eternal Prieft , is made eternal by the fuccefiipn
of fuch Priefts.
13. That an Eternal Priefthood requireth an E-
ternal Sacrifice , but is not Eternal, unlefs it be of-
ten facrificed.
14. That this Eternal facrifice can be nothing elfe
but the facrifice of the mafs.
15. No doubt but 15. That Chrift (who is
Chrift merited the glo- God over all biefledfore-
Mfyingof 'his ownhw vei ) did merit for himfelf,
mane nature »: *But *B ellarm.de Chrift olit'yxap**).
that was but confequential to his meriting for us.
16. Some of them 16. That Chrifts merits
prvfefs that bf merit , are not the onely meritori-
thej mean but Re- ous caufe of falvation ; But
they
(3*9)
they hope to be favcd by wardablenefs by pro-
their own and other mens mife: which we main-
merits. tain.
§ 5. Of the eutward means.
LEt us now come to the external means, to wit ,
Gods Covenant, and the adminiftrationofthe
Covenant in the Miniftry of the word and Sacra-
ments. The Covenant is twofold, 1 . Of works ,
or the Law. 2. Of Grace, ortheGofpel.
1. Thefe two the Papifts 1. Its no Covenant
do almoft confound : for cf works in Pauls fence y
they plainly make theGofpel or as Mofes Law wot;
a Covenant of works , and Hut humane ABions
call it the new Law , which are its condition. And
prefcribes a more perfe A o- as all the Ancient* ufe
bedience then the Law it felf, to call it the new Law,
for the obtaining of juftifi* fo its juftlj , feeing
cation and Salvation. Chrifi i* the King of
the Church and it hath
the nature of a Law. But the fromife is the chief
fart : and the moral precepts prefcribe no other ohedi*
ence then they did before in nature : *But Pofitives are
added.
2. That faith is ftirrcd up, and fo fins forgiven by
the preaching of the word,they fay is a fiftion of the
Hereticks of our Times,
3. That the Sacraments 3. In this thej have
are not feals of the pro- fome new friends a*
mifcsor Covenant of God , mongpurfelves.
nor
(4oo)
nor inftitutecf ro confirm the promifc.
4. Sofayfome An-
abaptij
fcr.
5. .Iwonldwecmld
fee thU in the fruits
andproof. But de o-
pere operato tbej are
not themfelv.es. agreed
of the fence.
4. That Circumcifion was
a feal of the Righteoufnefs of
faith onely to Abraham.
5. . That Sacraments of the
new Law da confer grace
that makes us acceptable, or
juftifying Grace, ex operc 0*
perato % i. e. upon that very
account , becaufe the exter-
nal Sacrament is adminiftred,
if they put not the Bar of mortal fin.
6. That grace is contained in the Sacraments as in
a veffel, nay that the Sacraments are Phyficalinftru-
raental caufes of Grace, and that they do work ho*
linefs by a power put into them by God , as the heat
of the fire is the caufe of the burning of the
wood.
7. That there is neceffart-
ly required the intention of
the Adminiftrator to the
truth of the Scramcnt , as
leaft of doing what the
doing
Church docs.
7. His real intenti-
on u necejfarj to make
it * lawful adminiftr a-
tion 04 to himfelf, but
not to others : but his
feemingintentionjrfW
their own feeming in-
tention isneceffary to the external being of the Sacra*
went that it be no nullity : And the 'receivers real
intention is neceffary to the effetts and well being of it
to himfelf.
8. That there are feven
Sacraments of the new Co-
venant inftituted by that,nei,
ther fewer nor more,
It is not the name
of a Sacrament that
We contend about s but
the nature and. defini-
tion.
9. That
(4°0
0. That io the Sacraments
of Baptifm , Confirmation,
and Order tfiere is imprinted
in the Soul by God a Cha-
racter or certain fpriricual
and indeleble fign or rnarke,
fo that they cannot be re-ite-
rated-: In the other Sacra-
ments there is oncly an orna-
ment or drefs imprinted in
(lead of a Charafter or
io. That the obfervacion
of the Ceremonies which
they ufe in the Adminiftrati-
on of Sacrafflfnts ( though
invented by themfelves)
through will-worfliip is
meritorious and part of Di-
vine worfhip.
9, They k^cW not
Vohat to make of this
Character thtmfelves
many Schoolmen m#ke
it to be but a Relati-
on : And we confefs
that B/iptijw ^Ordina-
tion jkC* do fix hs in a
Relation to God.
mark.
lO.They that thinly
it their duty to ferve
God by fitch inventi-
ons , -will eajiij be
drawn t§Winkj*o Vcell
of their invented
Work*.
§ 6. Of 'Baptifm.
T Hat all Infants before
are pofTcffcdby the
Divel.
2. They grant a power to
women (even fueh as are ua-
baptized therafclvcsj to bap-
tize.)
3. That Baptifm is not on-
ly neeeffary , by neceffity of
1. My nature nil are
Satans captives y which
exorcifm will not deli-
ver mfrom.
2. This error ( in
cafe of Neceffity ) fame
ancients and Councils
held.
3 . Some of them ex*
cept thofe thai have
D i pre
the tot um baptifmi :
tfane can be javed
(401)
precept (which we confefs)
but alfo to be limply neceffa-
ry to falvation by neceflity
of means : for none can be
faved without Baptifm.
4. That the efficacy of
Baptifm does not extend it
felf to the future , but one-
ly to that which is paft.
'without the thing fig"
mfiedin 'Baptifm : but
they maj without the
^.There u aground
tyorkjaid for the par-
don of future fins \but
no aElxal pardon of
them.
5. That the laver of Regeneration is not profitable
tothofethat fall after Baptifm.
6. If the Pope were 6. That* there is in Bap-
tifm a iiient and implicite
oath of obedience to the
Pope.
7. That no fin remaines
or is left in the Baptized :
for fin is wholly taken ivtAy
by Baptifme , not onely fo
that it is not imputed , biK
being.
8, That Baptifme alfo
does confer grace to the
Baptized extpere operate by
the work done, by which
h^istruely and formally juilified.
9. In many things 9. TL \t the Baptifm of
they agree, andin ma- John was noc the fame Sacra-
ment , nor had it the fame
force and efficacy with the
Baptifme which is inftitiued
by Chrift ; as if Chrift were
the head of the Church
we mufi needs be bap'
ti^ed into him.
7. Hcnrf comes it
then to appear in *B, as
: d$ thej come to
fo as that has no
o. what goes with
it in mofi , before they
ccmetoa*e.
tiy thej differ were
all corfifs : Of
h fee Z;uichy oft
av;-df\
( A°\ )
not jieAuthor of fufo/$ Baptifrne.
lJPThat after the Bap- lo.Srthe Antler.ts
tifm of fohn they muft needs thought „ and I thinks
receive the Biprifme c^ ttthefaftflwaj,
Chrift.
n.ThattheBellsaretobe 11,12. There s 'no
Baptized by the Bifhops or end of humane inven-
Suffragans with a foleam tions when once wen
Rite. depart from the Scri*
12. They life atfd urge piure fuffickncj and
fome unprofitable and faper- give Way to their own
ftitious Ceremonies as if they felf conceit ednefs and
were neceflary both before arrogancy.
Baptifm and after. For,
1. The Baptized are figned with thefigaof the
Crofs on the forehead, on the breft , on the eyes,
on the ears, onthenofe, and on the mouth; that
all the fenfes of the body may be guarded with this
fign; for by vertue of t\\is figne, are the Sacraments
compleated, and the Divels ftratagems fruftrated.
2. They give them hallowed Salt to eat, that be-
ing feafoned with wifdom , they might be free front
the ftink of fin ; and may not putrifie again.
3. They play the Conjurers about little children*
as if they were fuch as were pulled out of the hands
of the Divel, and they blow the wicked fpirit out by
their breath, That one fpirit may be driven out with
another.
4. They touch their neftrils and ears with fpitle^
* faying, Ephata, be opened.
5. They anoint them with confecrated oile in the
breaft, that they may be fortified againft the adver-
sary, and he may not be able to perfwade them unto
unclean and hurtful things : They anoint them alfo
D d 2 ' between
w
(404)
t*
between the (houldcrs, that they may receive fb^gth
to bear the Lords burden.
After Baptifm, they anoint the top of the head of
him who is newly Baptized with Crifme or Oyle.
After this facred Un&ionthey cover his head with a
holy veil, that he may know himfelf to en joy a King-
ly and Prieftly Diademe. They give him a lighted
Taper, that he may be taught thereby to fulfill that
Evangelical command, So let jour light fhine^ &c
§ 7. Of Confirmation.
1 .^T^HE Sacrament of Confirmation is more wor-
JL thy then the Sacrament of Baptifm, for as it is
done by greater Priefts (t/;VBiftiop») which can-
not be done by lefs, foalfoitis to be had and held
with greater veneration and reverence.
2. That Confirmation does excel Baptifm in re-
gard of its effeding grace to well doing.
%* That the Sacrament of Confirmation does
conkr Grace making us acceptable , ex of ere operato,
4nd indeed more then Baptifm does
4. In which the fulnefs of the Holy Ghoft is con-
ferred, viz,, ex open operate.
5 The matter of this Sacrament is Chrifme, or
unftion, which they call the Chrifme oi Sajva-
vation.
6. That by this holy Chrifme made of Oyle and
Balforn , and fmeered on the forehead in form of
£ Crofs , the fevenfold Spirit of Grace is given.
7. For that the holy Spirit is given to us by Oylc,
as it was given to the Apoftles in the form of fire.
8. That
(405)
8. ThathewillncvcrbeaChriftian, that is not by.
Epifcopal Confirmation Chrifmated.
9 Inftead of Impofition of hands , the Bifho.p,
gives him that is confirmed a boxe on tbeeare, to
confirm him forfooth , and to drive away the
Divel.
§ 8. Of tkeSacharifi.
i, TN the Sacrament of the Eucharift they teach
JL and urge the corporal prefence of the flefli of
Chrift. As if that Sacrament were inftituted to
nourifti bodies and not fouls.
2.And that the body and blood of Chrift is made re-
ally prefenc in the Sacrament byTranfubftantiation,or
convcrfion of the whole fubftance of the bread iqto
the very body of Chrift , and of the whole fubftance
of the wine into his very blood.
3. That this Tranfubftantiation is made by reciting
the Sacramental words, Uqc eft corfmmwm^ This is
my body. And therefore they call thefc operative
words.
4. That thefe words are to be muttered with a
low murmuring : as if Chrift had fpoken them Ma-
gically toinchant the Bread, and not to inftrufthis
Difciples.
5. Thus they expound them, This ( I e. under
thefe figures) is my body, and yet they urge the lit*
teral fence, or ?* t*?*r.
6. That the body of Chrift is made of the Bread
in the Eucharift as Wine was made of water.
Dd 3 7. And
(4o5)
7. And yet that the Priefts when they make the
Body of Chrift of the Bread, do not produce it (04
feme will have it) but do change the fubftancc of
the Bread into the very pre exifting body.
8. That after the words of confecration , the
meer accidents, and indeed all the accidents of the
bread and wine do remaia.
9. That not fo much as the firft matter doth re-
main after the change of the bread.
ra That the fubitance of the bread is confumed
andceafeth to be and yet is not anihilated.
11. That the fubftance of the bread ceafing, the
fubftance of the body of Chrift fucceeds, and is con-
tained under the accidents of the bread.
12. That thofe accidents are not in any fubje& t
nor do they fubfift of themfelves , but are up-
held by God after a fiipernacural manner.
13. That they are in fomewhat elfe, but do not in •♦
herein it.
14. That the body of Chrift does remain in the
hoft , as long as the accidents of bread remain un-
corrupted.
15. That as long as the body of Chrift is in the
hoft, It is accompanied with Angels.
1 6. That in the corruption of the fpecie?, there is
matter fubftituted by God, in that veryinffynt in
which thofe fpecies ceafe to be, and in which fome-
thing elfe is Generated.
17. That the fubjeft of thefe Accidents is quanti-
ty , which alfo it, felf is an accident , and which
they feign to fubfift without a quantum that hath di •
menfions.
18. That the Elements of the Sacrament of the
I arift do not nourifh if taken in a great quantity,
with-
(4&?>
without a Divine Miracle . And therefore neither do
they MHriJbthe mice that take a [mull quantity without
miracle.
19. But as they take .away the fubftancc of the <
Bread and Wine , and lo with' that the fubftanceof
the Sacrament : fo they rob die Body of Chrift of
almoft aii the effential properties of a true body by
this i ;f Tranfubftantiation.
20." And as they feign the Accidents of bread in
the Sacrament without the fubftancc of it • fothcy
mnft needs feign the fubftance of Chrifts body with-
out the Accidents of it.
21. Many do teach the prefence of Chrifts b(jdy.,
affirming that one and the fame body of Chrift undi-
vided does exift uponinnumrncrabie Altars, and eve-
ry where whole.
22. That the body of Chrift being in many places
at once, and yet not in the fpace between , is not
difcontinuedordividedfrom it felf in refpeft of its
proper fubftancc 'or quantity, but only is divided from
it felf in refpeft of place.
23. That one and the fame body of Chrift be-
ing in heaven and on earth, yea in innumerable places
on ear*!i at once is indeed vifible and palpable in hea-
ven, but on earth invifible, and beyond all our fen-
ks : There it is limited and circumfcribed; here tis
unlimited, thereit has its Dimenfions, here tis free
from all dimensions.
24. Moreover they teach an Oral and Capernaiti-
cal Manducatioh of the flefh of Chrift, for they fay
the body of Chrift in the Eucharift is really and fen*
fually touched , broken, and eaten.
25. Yea that wicked men receiving- the Sa-
crament of the Altar , do chew the body of
Dd 4 Chrift,
Chrift , and break it with their Teeth.
26. And upon the fame account , is the very body
of Chrift devoured by Mice and Doggs,if they chance
to eat the hoft,
27. By reafonof this Myftery of Tranfubftanti-
ation, they call the Sacrament or confecrated hoft ,
their Lordan&God.
28. That theMafs Prieft when he makes the S?cra«
meut, or (as they themfelves fpeak) the Body of
Chrift, he is the Maker of his Maker.
29. The Prieft does adore the confecrated Hoft 5
and does offer it to others by lifting it up to be ado-
30. And for the fame end they keep it and carry
it in folemn Proceilion , that it may be publikcly a-
dored.
31. That the Eucharift when it is carryed to the
fick is to be adored by all thofe that meet it,thofe that
do adore it are to have indulgences, thofe that don't
#dore it are to be counted Hereticks , and are to be
perfecuted with fire and fvvord.
32. By this Bread- worftiip they commit great
idolatry ^ whilft that they adore a peice of Bread ,
with the worfliip of LatrU, which is oneiy due to
God.
3 3 . In honor of this Breaden-God they celebrate
thefeaft of the body of Chrift.
34. Although they confefs Chrift did adminifter
this venerable Sacrament with both Elements of
Bread and Wine, and though they acknowledge this
Sacrament was received of the faithful in the Primi-
tive Church with both Elements : Yet they deter-
mine that it is to be communicated to the Laity in.
anejrindor Element oneiy , and forbid the Priefts
gtv-
(4°?)
ingit to the people in both kinds, upon pain of ex-
communication.
35,. They teach that whole Chrift is in either of
the Elements , and that the wholp Nature of the
Sacraipent is to be found in one of them, neither is
any more profit reaped from communion in both
kinds then in one.
36. Nay that he gets more who communicates
in one, in obedience to the Church, then he that
communicates in both without that huge fruit of 0-
bedience.
37. But this taking away of the Cup from the peo-
ple may feem a fmall matter ; for it is done but once.
every year, at which time the Sacrament is given to
the people : For in all the reft of the MafTes which are
continual and daily , they deprive both the people
and the Clergy that do not confecrate it of both
kinds. For in private Maffes it is held forth to be
feen by the people and Clergy , and to be adored,
not to be received but onely by the Prieft that
makes it.
38. They urge a mixture 38. 7 'his the ant i-
of Water with the Wine in tnt Church ufed^nd I
the Cup as moft nccefTary. fhould net refufe it ei-
ther way.
39. And theyafTert that the Body of the Lord
cannot be rightly taken , but of thofe that
faft.
40. They have converted the Sacrament of the
Eucharift by which God communicates Chrift f o us,
into a real Sacrifice in which they do offer up Chrift
to God.
41. Alfo the Table into an Altar and the admini-
ftraror of the Sacrament into a Prieft after the order
of Mekhizjtdeki 42. They
42. They fay th ; s new Sacrificing is required J
that Chrifts Body may begin to be an obla-
tion.
- 43. That Chrift in thelaft Supper did offer his
body and blood m both kinds of Bread and Wine, to
God tfae Father as an oblation.
44. That Chrift did once offer up himfclf for us
upon the Crofs 5 in the Mafs often by the hands of the
Prieib.
45. That tis one and the fame facrifice which is done
in the Mafs , and which is offered on the Crofs, one-
ly they differ in the manner of oblation being with-
out blood.
46. Every Mafs Prieft offering Chrift to God the
Father , prayes God to accept that Sacrifice, and to
command that it may be carried by the hands of an
Angel unto the high Altar of God.
47. And therefore they make the Prieft Mediator
between God and Chrift. m^
48. The Prieft in offering that Sacrifice to God for
thers, is a Mediator between God and the men for
whom he celebrates the fcfafs.
49. That Chrift, whenhefaid in the Supper, "Dq
this y commanded the Apoftles and their Succeffors ,
that they fhouid Sacrifice him and offer him up to
God the Father-
50. That by the fame words Chrift did appoint his
Apoftles to be Priefts.
51. That one never to be repeated offering of
Chrift , by which he hath confecrated thofe that
are fanftified for ever , They do offer thoufands al-
moft infinite times,
52. Nei-
(4»)
52. Neither do they do it onely at divers times
and in divcr9 places , but in the fame Temple they
celebrate divers Maffes at divers Altars.
53. They alfo celebrate Ma(% (i e they offer
Cbrifthirafelf to God) for the honor of the Saints,
to obtain their interceffion with God.
54. That the facrifice of the Mafs,which they con-
fefs is without Blood t istruely propitiatory for the
living and for the dead.
55. That the fame facrifice is impetratory not on-
ly of Spiritual but Temporal blcffings: hence they
are wont to celebrate Mafs, i. e. offer Chrift to God,
for the obtaining of health, for defence, foraprof-
perous journey , for vidory in war, and all ofber
fuch Temporal benefits ; yea for Hor fes and
Hoggs, &c.
56. By the MafSj which being hired they are
wont to celebrate for others : They fay,they can ap-
ply to them the vertue of Chrifts death to take away
their fins, and to obtain all manner of bene-
fits.
57. By Maffes are fouls delivered out of Purga-
tory.
58. To conclude, They have moft filthily pollu-
ted the Sacrament of the Eucharift with a multitude
of foolifh Ceremonies, which were too long to re-
hearfe; And yet in the obfervation of them they
place the worfhip of God, and merited urge them
as moft necefTary , and not to be omitted without
rjiortalfin.
§ 9.
C4 1 *;
§ 9' Of their Sacrament of Penance.
i. The word (Sa-
crament) is not fit
matter for much (on-
nation.
2» There isfome dif-
ference in the terminus
a quo attd&d quem as
the Law dijfercth: but
not fnch as to make one
a Sacrament anh the
other none.
Publike pr&fejfion of
Repentance for open
fcandalous fins , is a
needful duty y fin fully
negleUed by us, as it ps
brought to a Sacra-
ment and ceremony
With them.
3 . This is a cer-
tain truth : but that
freewill is enabled and
moved by Gods grace.
4. CMany of them
by merit mean but that
ex pado, it is the
qualification of thefe to
vat ion .
1. *np flat Repentance QPe-
A nance^is a Sacrament
properly fo called.
2. That Repentance in
the New Teftament is ano-
ther thing from that wkiA
was in the old, and alfo
that in the new Teftament
which is after Baptifme is a-
nother thing from that
which is before : For that
Repentance which is in the
Old Teftament , or before
Baptifra , is not a Sacra-
ment. That faying of Lu-
ther is herefie, A new
Life is thebeft Penance.
3. They fay contrition is
an Aft of the Will, done by
the power of Freewill , or
a forrow voluntarily affum-
ed.
4. That contrition does
deferve forgivenefs of fins.
whom God hath promt fed Sal*
5,6,7,
(4«3>
5. That its neceffary to 5, 6, 7,&c. Jnfiy-
juftifkation thatfin9 all and ing from their inven-
cvery one (as far as may be) ted way of Ccrfeffxn,
be confefTcd to thePrieftas we* have Umexiably
to a judge. wronged the fouls of
men , by difufing fa
much 4U Chrijl hath made our duty and neceffary, And
the ancient Churches ufed, and we mttfi ufe before it
will be well with hs.
6. That this confeffion i* meritorious of remiffi-
on of the fault, the leffening of the punrlhment ,
the opening of Paradife , and of confidence of falva-
vation.
7. Without Sacramental (which they call Auri-
cular) Confeffion or the vow of it , fins cannot be
forgiven. ,
8. That fin which was declared under the Seal
of Confeffion is by no meanes to be difclofed
(though it were the Crime of Treafon or Rebel-
lion.
9. By the doftrine of fa- 9, 10. Some of them
tisfa&ion, they do facrilegi* by fatufying god ,
oufly , and blafpheraoufly wean no more then the
derogate from the fatisfa fti- anfwering of hu wiB 9
on of Chrift. concerning f$ much of
dnty or fftjftring a* he
hath laid upon us* But others worfe.
io They teach indeed the fatisfadion ofChrift
to be full for all , both in refpeft of the fault and al-
(o the punifhment • but by way of fufficiency ; not
by way of efficiency; but fatisfa&ion by way of fuffi-
ciency onely deferves not the name of fatisfa&ion.
11. They fay the fault be* 11. The everlafi*
ing remitted , there remains ing punifhment being
a
(4M)
remitted, the temporal a debt of punifhment to be
funifhwcnt of God by paid, for which fatisfaftion
the Magifirate, or by muft be made.
fatherly cajiigaHon
may remain. And fart of it doth remain on us all For
he chafieneth whom he loveth.
12. Thatrfacisfa&ion is required for thecompen-
fation of the wrong done to God , and the fatisfying
of divine juflice.
13. That a juftifledman may truely and properly
make fatisfation , not onely to the Church, but even
to God himfelf, namely for the guilt of punifh-
ment ; which remains to be expiated after the fault is
remitted.
14. That it is unbecoming Divine Clemency to re-
mit fin without our own fatisfaftion.
Three waves \\*c are faidtofatkfe the Lord.
1.5. As fatufjipg 15. Firft, By patiently
God y fgnifieth but a bearing the fcourges andpu-
fine ere doing our duty, nifhments laid on us by God.
we may be [aid to fa
ti*fie him : Bm to make him reparation for the wrong
we have done him, or fat & fie hi* Law by perfetl obedi-
ence, or hU Vindictive f#ftice by our fufferings here, U
impoffibh.
16. Secondly, By voluntary undertaking laborious
works.
17. Thirdly, By undergoing the punifhmentim-
pofed bv the difcrecion of the Prieft.
1 8 . Chafiifcment is 18. That all the afflictions
a. true and proper f]??~ of the faithful are to be ac-
cies of punifhment a* . co#ttwd for true and proper
greed on. puni(hfnents of fin,
i9.Tha£
(4*5)
i9- That the calamities , which are laid upon the
juft after converfion, are to be born in fome fence to
compenfate their offence.
20. That it is not fuffici- 20f 2% % &c. As fa*
ent that we repent except we tisfjing God u but
alfo fatisfie God by painful f leafing him , all our
and fatisfa&ory works. duties fatisfie.
21. Amongft thofe painful works, they reckon
their Whippings of themfelves, and Pilgrimages unto
the places of the Saints,^.
21. Prayer they reckon 22. Prayer and a
amongft penal works. holy life u a delight
and great benefit * y but
accidentally may be treublefomc fo far as we are carnal,
and therefore requirethfome felfdenyaL
2 3 . Fading alfo and Almes deeds they teach to be
fatisfadory works.
24. That one man may ft- 24. One wan may
ttsfie for another, but lefs do a duty that emdue-
fuffering is required of him eth to another -s fpiritu-
that fatisfies for another. al good, but not by me'
rit.
25. That the fatisfaftory and penal works of the
Saints may be communicated and applyed to o-
thers.
26. That the vertuc of 26. The Right ufe
Chrifts l^pod is applyed to of Abfo[utiQn apply
us by the Pryfts abfolution. eth Chrifts blood de-
claratively. And is
too much laid by in mojl Churches.
27. That by vertue of the Priefts abfolution',
eternal punifhment is turned into temporal , which
alfo the Pricft impofes according to his difcretion.
28. That
(4i6)
28. That the words of abfolution arc not onely
a fign but alfo a caufe of remiffion of fin , or that
they do effect juftificatiomfor by the Priefts abfoluti-
on is fin driven away removed ex of en operato as a
cloud by the wind.
29. That a man cannot be reconciled to God
without a Sacramental abfolution.
30. That Sacerdotal abfolution hath that force of
juftifying ; becaufe many defiring reconciliation and
believing in Chrift are damned, onely becaufe they
died before they could be abfolved by a Prieft : or (as
they otherwife exprefs their meaning ) do perifh
for that onely they could not have a reconciling
Prieft,
3 1 . To Papal abfolution we refer the Jubilees and
their fale of indulgences.
32. Alfo in the year of Jubilee (which they have
reduced from the hundredth to the fiftyeth , and
thence to the twenty fifth) they promife full re*
mifiion of all fins to thofe that vifit the Temples
of Teter and Tanl, and the Lateran Church.
33. They affcrt that there is a treafureof over-
flowing fatisfadions in the Church not onely of
Chrift, but alfo of the Saints which the Pope by in-
dulgences can apply both to the living and dead , by
which they are delivered from the guilt of punifli-
ment before God.
34. That # fouls are freed from Purgatory by in-
dulgence?.
3,5. They confefs there is no need to adde the fatis-
fe&ion of the Saints to the fatisfadion of Chrift
(which they cannot deny to be" infinite and alwayes
overflowing) yet they (to whom gain is godlinefs)
thiak meet to add them.
36. Net/
f41>)
36. Neither do they beftow indulgences for a few
dayes or years, but for many thouiands of years :
from whence it is raanifeft they do but maki a jeft of
the Article of the day of judgement which according
to their own opinion will put an end to Purgatory ,
and all temporal punifhments.
37. To conclude in all their Sacramental penance
they make no mention of faith at all, and of Chrift
fcarce any.
38. For Repentance (Penance) which they will
have to be a plank after '(hip wrack' they fay confifls
(on the penicents part) in contrition ; auricular con-
feffion,and fatisfa&ion < on the Prieits part in Sacra-
mental abfolution , as the aft of a Judge , vvhofc
words are, Idoablblvetheefromall thy fins in the
name of the Father Son and Holy Ghoft.
59. That that is a pious prayer which fome are
wont to ufe in Monafteries after abfolution given for
fin : let the merit of tfie pailion of our Lord Jefus
Chrift , and the blefled Virgin LMarj , and of all
Saints, the Merit of Order, and the burthen of Rc«
ligion, thehiimility of Confefiion, the contrition of
heart, the good wotks which thou haft done, and
wilt do for the love of our Lord Jefus Chrift, be-
ftead thee for remiffion of fin, and increafe of me-
rit and grace, and for the reward of Eternal Life,
Amen.
EV §10,
( 4 i3)
§ 10. Of extreamVnttion*
i , fTpHat the extrearn Unftion is truely and pro-
X perly a Sacrament of the New Teftameat,and
indeed an ordinary one,
:• That this Sacrament doth confer grace, mak-
ing us acceptable ex epere opcrato : doth reftorc
health to the lick , and blot out fins if any re-
mains
3 . That by this Un&ion (which they apply to the
eyes, to the ears, to the mouth, to theloynes, and
to the hands) God doth grant to the lick whatfoever
is wanting by that fault of the fences.
4. That by this Sacrament a man may fome-
times be faved , who (hould otherwife plainly be
damned.
1. That Ordination is truely and properly a Sa-
crament of the new Law , conferring to the Or-
dained Grace making him acceptable ex epere ope-
rato. .
2. There are feven,or rather eight Sacraments of
Order,all whieh are truely, or properly called Sacra-
ments, viz. The Oit'rrox Porters, of Readers, of
Exorfifts,of Servitors of Sub-Deacons, of Deacons
• and Presbyters,and Biftiops.
3. In every one of is given to the Ordained, the
ftven fold Grace of the Spirit, yea Grace making
them acceptable, and that ex opere operato.
4. That anointing is required in Ordination.
of
^ (4lp)
Of Marriage*
i. That Matrimony, though it were iaftitutedin
Paradifc , is tru^ly and properly a Sacrament of the
new Law.
2. And therefore does confer grace upon the
married , making them acceptable , ex opere ope*
3. That the Church has power to conftitute im«
pediments chat (hail hinder marriage.
4 # That the Church has power to difpenfe with
the degrees of Confanguinity forbidden of God, and
to make more degrees which (hall not onely hinder
marriage, but break it.
5. That marriage confirmed, not confummated^
is alfo diftolved, in refpeft of the Bond , by the en-
trance of one of the parties into a vow without the
confent of the other.
6. That the folemn Vow of Chaftity , and holy
Orders , are an impediment both hindring marriage
to be made , and breaking it being made.
7. Aifo difference of Religion docs not onely
hinder marriage to be made , but alfo break it being
made.
8. That marriage contra fted between Infidels ,
when either is converted to the faith, is broken, viz,.
bccaufc that marriage was not a Sacrament.
9. That the Church of Rome did rightly prohibit
marriage of old to the fcventh , but afterwards to
the fourth degree of Confanguinity , according to
the Canonical rule of reckoning ( but the fourth de-
gree of Canonical reckoning is the feventh and eighth
in the Civil Law.)
Ee 2 io.fhaft
( 4*°)
io. The Spiritual kindred (which arifeth forfooth
from ttapufm and Confirmation) may hinder mar-
riage to be made, aud break it being made.
§ II. Of the Efttts of Grace.
NOvv follow the Effeds of Grace or the de-
grees of Salvation, fuch are vocation, juftifica-
tion, &c .
i. Geds love or fa- i. Where firft the Papifts
vor U our Radicall do egregioufly erre in ex-
Grace , from Which pounding rife word Cgrace]
flow both Relative ef- for when the holy Spirit ,
fetts in fxrdon, jufii- fpcaking of thefe effe&s of
fication^doptiov, and Divine grace, faith we are
Ph^fical in onr Reno* juftiikd by grace, and faved
vMhn : all Which are by grace, ^. By grace they
called alfo Grace. underftand not the free fav-
our of God in.Chrift, buc
the gift of grace inherent in us : as if the Scripture
did not fay we are caiied, juitified , and faved by the
fame grace we are eledted and redeemed by.
2. And then when they divide the grace of God
into eternal grace, which they call the cverlafting
love of God: and temporary fuch as the benefit of
vocation and juftification are : again they divide this
temporary grace into grace freely given, and grace
making acceptable, both which they will have to be
a quality inherent in us , as if either all grace which
they call' temporary , did inhere in vs , or that
which doth inhere in as were not all freely given.
3. Grace
(4»)
3. Grace making us. ac- 3. To deny cither
ceptablc they will not have Relative or 'Inherent
to be the grace of God, by Grace , u to deny that
which he loves us and makes without which there is
us acceptable to him, accord- no falvation. The
ing to that, wherein he hath neceffity of Pardon tit
made m accented in the btlov- Icajt, many of them
ed : but to be grace by way confefs.
of habit remaining in us , by
which we love God, therefore they, call charity a
grace making us acceptable, as if by rcafonof its
force and merit men were faved of God.
4. Moreover when they 4. No doubt but
divide grace into fufficient till have fo much grace
and efficacious grace they fay that they may believe
fufficient grace is given to all and be faved , if they
and every man even without will ( fincerely) Be-
theChurch, by which they caufe though vzWtcxt-'
have a power to will, and dere be not credere, as
they can if they will,believe, Dottor Twifs anfWcrs
and by believing be faved. *7, yet credere eft vo-
luntatis,^ Auftin an-
fwers it. But the tpapifls, effeeially the Dominicans
affirm not, fufficient grace to belief to be given to thtfe
that hear not the Gofpel : but enely fufficient grace to
do that Vehicjitendcth to this further trace.
5 . If any want fufficient grace to avoid fin, they
do not truely fin, neither are they guilty of fiq before
God.
6 That in the firft aft of 6. The will is firfi
converfion, the will is not fqjfive in receiving
paffive. the "Divine influx, but
attive in the eliciting
its vena. •'
•Ee 5 7. That
(4n)
j.The will hath na* 7. That it is in the power
turalPower or faculty of mans free will to refift or
to refift or yield jvhich yeild to efticacioui grace.*
will not be brought in-
to all for yielding, becaufe it wanteth moral power J hat
is ft is dlj -inclined, "But to refift it hath too much moral
Power ^hich is impotencyjetfuch as grace can heal.
§ 12- Ofjuftiftcathn.
BUt now the do&rine of Juftification they utterly
overthrow.
1. perverting the 1. For firft they con*
term , thej caufe a found juftification which
ft rife about a^ or d. is an aft of God* without
us , as Redemption, Recon-
ciliation, Adoption, with Sanftification and Inherent
Righteoufnefs : and (6 confound not onely the
Goipel with the Law, but quite take away Juftifica-
tion it felf , the chief benefit wc have by Chrift in
this life.
2. Some of them 2. They teach men to lay
muke merit of ccngrH- the caufe of juftification and
ity ( which they fay , the merit of falvation in
prectdeth fnfticati- thcmfelvcs.
en) to be properly no
merit. And feme of them* deny that there is any
proper merit of condignity at all : 73 ut others aregrofs
in this
3. The term Re- 3. They will have remif-
mifjicn alfo they abufe, fion of fin to be a blotting of
meaning by it , ths tlieiji out,by which not only
the
(4*3)
the guilt butalfothe irregu-
larity it felf is aboiifhed.
givenefs they take in with it.
verbal centroverfies.
4. As in warming,the cold
is expelled by the conning of
the heat : (o in juftification
fin is aboiifhed by the infufi-
on of rightcoufnefs.
change of ctir tjtml**
ties , or pitting <
( fin it felf \ though for-
Andfo thej make many
4. This is true of
S } anttifi * cation , which
is the thing they mean
h Juftification : But
by this abufe of the
terms 9 they mifinter-
fret Scripture* And alfo they fo much hide the very
being of pardon by perverting the Words that fignifieit,
that its hard to find in fome of them, whether they con*
fefs any fitch thing as pardon.
5. Neither will they under ftand juftification in the
Scripture , as a Law-terra to be oppofed to condem-
nation, and San&ification to pollution.
6. The Scripture teaches 6. As to the AH f
fandificacion to be an aftion they make it their.own
of God : they make the fe- by merited grace : but
cond juftification, as they
call it, not Gods adion but
their own.
7. Whereas the Scripture
teacheth that we are juftified
by the grace of God intima-
ting the inward moving caufe
of juftification , which is
the free favor of God in
the habits and the
grace affifting , they
fa j it of God, and the
aUJay mofi.
7. This is their
verbal error : no doubt
that Which they mean
by juftification J hat is,
Santlification , con-
fifteth in Inherent
grace.
inherent in us : which
Chrift : the Papifts under-
ftand grace , or rather graces
yet in the Queftion of juftification (wherein the holy
Ee4 Ghoft
8.. This they fay of
juftification taken for
fanilif cation^ but not
as taken for Pardon*
But they are led full
to mifinterpret Scrip
tures by mij under -
/landing tkp word.
(4*4)
•Ghoft oppofes works to grace) are not moreoppof*
ed to works then their firft juftification is to the fe-
cond.
8. When the Scripture
teacheth that we are juftifi*
ed by the righteoufnefs of
God, and the blood of God
i. r. of Chrift who is God
(for by his obedience and
blood, we are juftified, and
he is our righteoufnefs) I fay
by a righteoufnefs which is
not revealed in the Law, and therefore not inherent,
but which is revealed in the Gofpel without the Law.
They underfland a righteoufnefs infufed by God and
inherent in us.
9. When the § Scripture
teaches that we are made the
righteoufnefs of God in
Chrift, as he is made fin for
us, and fo that the obedi-
ence of Chrift is communica-
ted to us for juftification, as
the difobedience of Adam
for condemnation namely by
imputation ; But they fay
we are ;uftified not by the
imputation of the righteouf-
nefs of Chrift, but partly by
the infufion of habitual righteoufnefs, viz,, in the
firft juftifieation, partly by our own performance of
aftual righteoufnefs or good works in the fecond
juftification.
9 Still they wean
frxttiftcation , When
they/peak^ efffiftifica-
tion, 'But they con-
fefs that Chrift sfuf
ferities and obedience
are the werito-ri&tu
vaufe of our Pardon
and Renovation , both
Which they nfeto com*
prize in the BWdf Jufti-
fication.
jo. What
(4*5)
io. For they contend for 16. They may as
2l doable juftifieation; the well talh^ of a third
firft which confifts in the in- and jonrth juftificati*
fufed habit of charity , the on , for fanUif cation
other in meritorious works, hath more degrees then
two. But donb^ejfe
there is fitch a thing as that which thej mean by a fe-
cond juftifieation / if thej leave cm merit : for there is
aBual obedience andincreafe of grace.
Whenas the Scripture The Scripture faith
teacheth that we are juftified we are juftified by be-
by faith without works i. e.
not by inherent righteouf-
nefs , but by the righteouf-
nefs of Chrift apprehended Gofpel, and^accepting
by'faith, and therefore that him entirely as Chrift,
we are not juftified by faithas
it is a part of inherent righ-
teoufnefs , for fo with other
graces it fan&ifies us Jnor by
any other faith , then that
which apprehends the righte-
oufnefs of Chrift , or by
any other grace(becaufe there is no other befide faith
that apprehends Chrifts righteoufnefs) and therefore
by faith alone.
ii. The Papifts on the
contraryteach faith tojuftifie
as it is a part of inherent
'righteoufnefs.
Jieving in the Lord
fefus Chrift, that is,
By a(Jenting to his
that is , by becoming
true Chrtftians 9 or
Chrifts Difciples.
For a believer and a
Difciplein theGofpel
ufnally fignifie the
fame thing,
12. And not fo much to
juftifie , as to-difpofe us for
juftifieation , by obtain-
II. Itdethfantiifie
04 a part of inherent
righteoufnefs : and it
is the receptive condi «
tion of Pardon.
12. / would they
fa id no move but that
it dijpofeth to it , for
ing
(4%6)
then they would not ing remiffion, and deferving
fay it deferveth it. juftification.
1 3. For, fay they, faith and Repcntaace do jufti*
fie as difpofitions, and meritorious caufes ex con-
gruo.
14. Still they mem 14. Bat that charity is
Sandhfying. properly the juftifying grace.
15. An abfurd 1 5 . And the form of jufti-
fpeech: but the j adds fy ing faith.
that its not the form of
faith at faith, but of faith and all other gr 'aces \as faving
or 04 a ftrifr Life. And we agree that faith i& "principally
in the will : and the Velle u bj the Schoolmen called the
Diligere.
16. Its unreafon- 16. And yet that true jufti-
abh for thtm to call fying faith may be feparated
that jufiifjing faith , from charity.
fthich Hants' that
which they take to bt the form of it.
17. And therefore that a man having true faith
may be damned.
18. Neither do they ac«
knowledge any fpecial faith
which apprehends the righ-
teoufnefs of Gh-rift, but they
fay that is fufficient , which
confifts in a general confent,
without all affiance(yea even
without knowledge ) which ^
they call implicite faith.
19 For they fay faith is
better defined by ignorance
then knowledge.
18. They fay it
mufi be explicite in
fome points, which We
call effential) and that *
we muH believe in
Chrifi 04 fat isf ling
juftice and meriting
for tu pardon and
fanElifcation.
19. That s but fome
of them.
20. Nei--
20. Neither can they in- 20. Thej manage
dure by any means that we this eontroverfie in the
fay faith only juftifiei . dark. , not agreeing
tvitb m in the fence of
the termes of the £^ueftien.
21. When as the Scrip- 21. Neither faith
ture plainly excludes works nor works are proptr
as caufes from the aft of caufes,
juftification , though it re-
quire them in the fubjed: or perfon juftified , as ne-
ceffary fruits of juftifying faith , by which believers
are iuftified that is declared to be juft; but they
afTert that we are not juftified before God by faith
onely but alfo by works as the caufes of juftifica-
tion.
22. And in this matter they make fames plainly
to contradift Pattl.
23. And they invert the difpatation of Paul, as
if the Queftion he difputes were, whether faith jufti-
fies without works, but whether works juftifie with-
out faich.
24. That men are juftified by the obfervation of
Gods, and the Churches commands.
25. That mendeferveremiffion of mortal fins by
repentance, Almes deeds, forgiving injuries, conver-
ting an offending Brother , and other duties of piety
and charity by which we do not deny but our belief
of the pardon of fin is'confirmed.
26. And that venial fins are purged away by the
repetition of the Lords prayer , by ftriking the
breft, by fprinklingof Holy Water, and the Bifhops
blefling,c£r.
27. That a wicked man may defervc juftifyfng
grace > ex congrm , arid that this merit of con-
• i gruity
fruity is when the firmer doth his utmoft.
28. They deny juftifica-
on be to proper to the Eled;.
29. That no 'man in this
life ought certainly to deter-
mine that he is of the number
of the cleft.
30. That every one mufl
doubt of the remiffion of
their fins.
2S. So did the An-
cltnts>tven Auguftine
him f elf , and too ma-
ny Protcftaxts.
29. This alfo Was
too common With the
Ancients f and is now
with the [aid P rot eft-
ants.
30 Some of them
yield a certainty cf
prefent Rtmiffion and
justification, and mo-
ralco'/ijellural certainty of Salvation.
3 1 . No man can be certain of his juftification with-
out a fpecial revelation.
32. That no man in this world ought to feek an
infallible certainty of his falvation or juftification.
5 3, That doubting of the pardon of fin is not an
infirmity but a vertue.
34, For any one certain-
ly to believe that his fins are
forgiven him throughChrift,
is abominable preemption.
34. To be certain
of it. is a great mer -
cy : but to believe thzt
it is a thing Written in
Scripture, that 1 am
pardoned , is not a duty : for it is not there
35. About this they
differ : See Magro in
fent. that faith hath
xertaine evidence ,
which Ariminenfis
tnd* others confute ,
'aying it hath evidence of credibility , "but not of ccr-
35, That faith which the
Apoftlc calls the fubftance,&
evidence, and full affurance,
they will have to be doubtful
and uncertain.
^ainty*
6. Alfo
36. Alfohope, which yet the Apoftle commends
as an Anchor fure and ftcdfaft, arid that makcth not
him^hat hopes,a(hamed.
§ *3« Of SanHif cation and good fVorkj*
i. *"TpHat concupifcencein i. The meer appetite
A the regenerate is no is no Jin , but the cor-
fin. rnption and rebellion
of it #.
z. That the regenerate 2. I maid We could
or baptized may perfectly fee one of them do it
fulfill the Law. ' once. Its a fhamefal
arguing for perfection
bj bare words \ when none of them will give h* a proof
§f it by their ewn example.
.3. That the works of the 3. They that be-
righteous are limply and ab- lie ve this 9 knoy* mt
folutely righteous. themfelves.
4. That fins are expiated by good works .accord-
ing to the proverb, forfooth, he that fteals much
and gives a little, (hall efcape.
5. That good Works do 5. Pifcator and 0-
concur by way of efficiency ther of wrs main-
to falvation, or are necefTa- tain this. Though
ry not onely for their pie- a meritorious efficient
fence,but for their efficiency. ' cy we all deny,
6. And that good works are not onely fuch as
are commanded by God : but fuch as are voluntarily
undertaken by men wich a good intention.
% 7. That the gpod works of 7. The Scctifts and
the righteous not onely jufti- many mere of them dc-
fie
f43°)
ny this : but fo do not fie, but &lfo by way of con-
Bellarminc and many dignity deferve eternal life,
others. both for the Covenant* fake
and alfo the works them-
felves.
8. Waldenfis uni 8. And that that is merit
ethers of them deny mil of condignity by which a
merit , but thuts not man indued with grace and
common^ fee inftances the holy Spirit after he hath
in mj Confejfion. deferved the habit of love
by former merit doth by his
good works and their condignity deferve eternal
life.
% 9. To the merit of condign ty there is required
an equality of proportion in the merit to the re-
ward.'
1 o. To the good works of the righteous eternal
happin^fs is as well due as eternal fufferings to the
fins of the wicked,
21, That in every Chriftian work, proceeding
from grace the merit of Ch:ifts blood is applyed.
12,. That Chrift by his death merited that our
works might be fatisfaftory for fins, and meritorious
of eternal life, or thus, Chrifc merited that by our
own merits we might attain falvation.
1 3 . That every aft of charity ,or every good work
proceeding from Charity, doth abfolutely deferve
eternal life.
14. That good works are meritorious of three
tilings, viz,, of remitting the punifhment, of incrcafe
of grace, and of eternal Life.
15. That a righteous man may deferve for himfelf
an increafe of righceoufnefs by way of condignity*
16. Nei-
( 4$0
1 6. Neither do they think th«y muft truft to their
own, but to other mens merits alfo.
17. That one believer may merit grace fe&ano-
ther by way of congruity. <
1. That a juftified and fan&ified man may fall
from the grace of God both tcrtally and finally , and
perilh for evet\
2. That the grace of juftification received , is left
by every mortal fin.
3 . The grace of juftification being loft by fin, yet
faith is not loft.
4. That faith is loft by every aft of unbe-
liefe.
14.0/ geod mrkj particularly , of fafling.
%■
1. /^\F Fafting I have fpoken already ,^hatthe
V-/ Papifcs place Rafting in the choice of
meats.
2. That their fafts arc hypocritical.
3. And fuperftitious.
4. That fafting even as it is obferved by them
(which indeed is the meer mockery of atruefaft) is
a work fatisfaftory for fin , and meritorious of
eternal life , they impioufly and blafphemoufly
teach.
5, Their prayers they pour out not onely to
God but to Angels and Saints.
6. That .we may lawfully and mcriiorioufly be-
. feech and pray theSaints both to inte rcedc for us with
Ged f and to give afiiftance to us.
7. They
(430
7- They teach men toconfcfs their fins to the Saints
that are dead.
8j> That God reveals our prayers to the Saints
which we put up to them, and yec that we muft go
to them as Mediators betwixt God and us.
9. They call upon God reprefented under fome
figure or ftiape. •
10. They mutter their prayers before images fay*
ing, fometimes the Lords prayer before a pidureof
the Virgin Marj t or of fome other Saint, and Ave
Maries before a crucifix.
1 1 They pray not onely in the name of Chrift ,
but alfo they believe they fhall be heard for the pray-
ers and interceffion of the Saints.
1 2. Neither do they pray for the living onely, but
alio for the dead.
1 3 . That a general intention of worfhipping God
is fuffirient when they pray, though they neither un-
derstand nor mark what they fay.
14. They teach their Difciples to pray in an un-
known tongue, and fo without faith t without un-
der Handing , without feeling like Parrots.
1 5. They teach them to number their prayers up-
on certain Beads, and to pay God , as it were a task
of numbred prayers,
16. In which alfo they teach them mightily to tau-
tologize, and to hope they (hall be heard for their
much fpeaking.
1 7. They not onely reckon the Salutation of the
bleiTcd Virgin , and the Apoftles Creed amongil
their prayers, but alfo teach them to fay a hundred
and fifty /Ae UWaries, and after every ten tAve
Maries , one Tater Nojlzr , and after fifty , one
treed.
18. And
1 3. And that prayer (even fuch as they are wont
to bablc before piftures in an unknown tongue, ei-
ther for the dead or to the dead, without faith, vjfch*
outunderftanding , without feeling) is afatisfacto-
ry work for fin , and meri-orious of eternal Life.
1 9. Alfo Aimcs-deeds to be m£ritoriotis and fatif-
faftory.
§ 15. Of Glorification.
1 . A S to the ftatc of Believers after this life, they
J\. teach, thac Heaven was (hut, till Ghrifts
paflion.
2. That the thief converted on the Crofs, was the
firft of all believers that eiitred into the heavenly
Paradke.
3. They make three receptacles of Souls after
death, befides heaven and the place of the damned,
viz. limbm patrvm, limbm infantum , and Purga-
tory, to which they alfo adde a certain kind of flour-
ifhing, light, fvveet, and pleafant Meadow, in which
they place certain fouls who fuffer nothing , but re-
maine there for a white , becaufe they are not yet fit
for the beatifical vifion.
4. That the fouls of the faithful before Ch rifts re-
furre&ion were in a fubtcrraneous pit , which they
call limbm Patruw.
5. That the fathers dead before Chrifts afcenfion
were not happy.
6. All little ones dying 6. Some of them,
before Baptifm , they thruft fay they are f unified
Into limbm infant tim > to be alfo With the pMti if
F f puniftied
(4H)
fenfes. See Concius . puniftied with eternal pun-
Traftat. in the end of jlhment of lofs, not ©f fence.
JmTenii Auguftin.
* The faithful which deparr, either with venial
fins upon them , or with the guilt of punifhment(the
fin being before remitted) tbeycaft into Purgatory,
to be burnt there with corporeal fire,till they be fully
purged.
8. That thefuffrages of the Church fuch as the fa-
crifice of the Mafsand prayer , penal and fatisfafto-
ry works , as Almes-Deeds, Falling, Pilgrimages,
and the like, do profit the dead in Purgatory : and e-
fpeciaily indulgences by which the fatisfaftory works
of others are applyed to them.
9. For the Pope can communicate the prayers and
good works of believers to them; whence it follows,
as Albatus laid , the condition of the rich in this
cafe is better then the poor, becaufe he hajth where-
withal to get fuflfragesforhim.
10. That the Saints in Heaven do not onely pray
for the living on earth in particular, but alfo for the
dead in Purgatory.
11. That the Saints are our mediators and advo-
cates with God , underflanding our prayers and
neceffities, and therefore to be called upon to pray
for us.
1 2. That the Saints after death do obtain whatfo-
ever they defireof God, becaufe chey deferred it in
this life.
13. That their merits do profit us for falva-
tion.
14. That the Saints are helpers and coworkersof
our falvatioa
Ljjf, That the faithful living, are ruled and go-
verned
( 451 ;
verncd by the Spirits of blefTed men
1 6. That the Saints arc to
be Caaonized by the Pope ,
and betqg Canonized eq be
worfhiped.
1 6. Bcllarmine
confejfeth^tkat inftt$h
cafes of faff and par-
ticular judgement
thereon the Pope may
%And fe no ^papifts living can be certain* but
that they praj to the damned fouls in hell f whom the
Pope mifiakjngly canonized.
17. Therefore we muft fly to the Saints in our
mifery.
erre
§16. Of the Chunk
i. HpHat the holy Catho-
X like Church that we
believe, is vifible.
2. And alwayes is vifible.
3. That it depends not on
Gods eleftion ^ nor on true
I, 2t Tet we con*
fefs a Catholike vifible
continued Church.
3. Some of our
own fay as much of
/ate; but they mean it
of the vifible Church
bnely.
faith and Charity , that one
belongs to this Church. But
even wicked and reprobate
men are members of the Ca-
tholikc Church.
4. That the Catholike
Church is no other than the
Roman, or tfaat which the
Roman Pope is over.
5 . That the Catholike Church , and the Pope of
Rome are the fame terms.
4. This is the heart
of Popery.
tiz
6,Ne?
(4S<5)
6 Neither are there any Catholicks,but thofe of the
Romifli Church.
• 7. That he is a Catholike who believes all that the
Roman Church delivers, whether it be writren in the
Bible or not.
8. That there is no falvation out of the Roman
Church.
9 That the notes of univerfality, antiquity, unity,
and fucceflion in the Apoftles doftrine do agree unto
it.
10 That the fincere preaching of the Gofpel,
and lawful adminiftration of the Sacrament^ are not
a certain no:e of the Church.
1 1 . To acknowledge the Roman Pope , and to be
under him as the Vicar ofChrift , the onely Paftor,
the head of the whole Church, is a note of the true
Church.
12. That the particular Reman Church is the Mo-
ther , Miftris, and Lady of all Churches : yea the
Mother of Faith.
13. Thar the Roman Church did obtain the pri-
macy from our Lord and Saviour himfdf
14. That the Roman Church hath power of judg-
ing all, neither is ic lawful for any to judge her judg-
menr.
15. That the Reman Church hath authority to
deliver doftrines of faith, without or befide the Scri-
ptures.
1 6. That the Roman Church cannot erre in faith,
much lefs fail.
1 7. That the Romjn Church cannot erre, in inter-
preting Scripture.
§ I-
(43* )
&• *7-
C The Head, vU.
Of the Reman Church 2 The Pope.
^The Members.
i . >TpHat the Roman Pope i . Hence Pcpery ,
J, is the head, founda- and Papifts are deno-
tion, husband , Monarch of minated.
the whole univerfal Church,
the univerfal Bifhop , or the Bifhop of the whole
world.
2. That the Reman Pope is the rock upon whom
the Church is built.
3. The names which are given to Chrift in the
Scriptures, from whence it appears he is above the
Church , all of them are given to the Pope. Vnto
this ts4ntichriftian throne he afcends by a gradation of
moft impudent lies, fnch a* thefe.
4. That the univerfal Church cannot confift, un-
lefs there* be one in it, as a vifible head with chief
power.
5. Therefore the external regiment of the univer-
fal Church is Monarchical.
6. That the Monarchy of the Church was infti-
tuted in Veter.
7. That "Peter in proper fpeech , was Bifhop of
Rome , and rem ained Bifiiop there untill death.
8. That the Pope fucceded Peter in the Ecclefia-
ftical Monarchy.
Ff 3 9- Nei-
(4*8)
g. Neither do they give the Monarchy of Ecclefi-
aftical power, but of temporal alfo to the Pope.
i o. Neither do they make the Pope Chrifts General
Vicap on earth, but Gods alfo.
1 1. They give a certain omnipotency to him.
12. They give him power of depofing Kings and
Emperors , and abfolving their fubje&s from the
oath of fidelity.
1 3. Moreover, without fhame they defend,thattlhe
Pope teaching frofti his chair cannot erre.
14. That his words when he teacheth from his
chair, are in a fort the word of God.
15. That the Pope cannot erre, even in thofe
things which belong to good manners , or in the
commands of morality f as well as in matters of
Faith.
16. We muft pioufly believe,that as the Pope can*
not erre as Pope ; foas a private perfon he cannot be
a heretick.
17. Mmhofthtfe 17. That the chief autho-
by tbt French is afcri rity of interpreting Scrip-
bed to a Generate oxn- ture is in him.
rttfj and denjedtothe
J* opt : fo weU are they agreed in their fundatnen-
tab.
1 8. That the Pope is the chief judge in controver-
sies of Religion.
19. We muft appeal from all Churches to him.
20. They give him authority to difpenfc with hu-
mane and Divine Laws.
21. They give him power of abfolving men not
onely from fin, but from punifhments , cenfures ,
jaws, vows, and oaths.
22. Alfo of delivering men from Purgatory.
23, Of
(459)
23. Of Canonizing Saints, and giving them ho-
nors,that they may be prayed to in the Pubiike Pray-
ers of the Church, that Churches and Altars rftay be
built for their honor , that Maffes and Canonical
hours be offered publikely for their honor, and feaft-
dayes be celebrated , That their Pi&ures be drawn
with a certain fplendor, that their Reliques be put in-
to precious boxes , and publikely honored.
24. We muft believe that the Pope (Vphofomtinte
J) fits Murderers , Traitors, King-killers , and ether
Capital offenders into the Calendar of Saints and
Martyrs) never errs in the Canonizing of Saints,
§ 18.
The Members of the ChurchS C ™§ re ef ed in
r* j - u „ K Councils, or
are confidered,either as ^Severally .
1. T^He office of convoeating General Councils,
X properly belongs to the Pope.
2, That in no cafe a true and perfeft Council can
be called, without the Popes authority, no not if it
be neceflary for the Church , and yet the Pope will
not, or cannot call one, nor if the Pope be a heretick.
And therefore that a Council held without the Popes
Authority is an unlawful meeting or Conventiclc,not
a Council.
3 . That J tis the proper office of the Pope, that by
himfelf or his Legates, he be prefident of theuni-
verfal Council, and as the fupreme judge do mode-
rate all. j
F f 4 "4. That
(44°)
4- That the decree of a General Council made
without the confent of the Pope, or his Legatees un-
lawful.
5. The French a- 5. That the Power of con*
gree not te thefe. firming or rejc&ing General
Councils is in the Pope of
Rome , neither are -the Councils authentical , unlefs
they be confirmed by the Pope
6. Tbat the diftin&ion of lawful and unlawful
Councils does depend upon his oneiy will.
7. That the fentence of a General Council in
a matter of faith is the laft judgement of the Church,
from which it cannot appeal : yet that we may appeal
from a General Council to the Pope.
8. That the Pope can neither be judged nor pun-
idled by a Council or by any mortals.
9. That the Pope cannot fubmit himfclf to the co -
aftive judgement of Councils.
1 o That the Pope is abfolutely over the univerfal
Church, and above a General Council, fo that he
can acknowledge no judgement above him,
11. Wcmuft believe with Cacholike faith , that
General Councils confirmed by the Pope cannot erre
Hcitfcer in faith nor manners.
12. That particular Councils approved by the
Pope cannot erre.
1 3 . That the power of the Pope and Council to-
gether , is not greater then the Popes alone. Tut-
r. scrim. /. 3.*. 41.
5-ift
w
(440
§ 19. Of % the Members by themfelves.
I . np Hat to make a mem- 1 . Of the vifible
X berofthcCatholikc Church we fiaj the
Church, there is not rcquir- fame.
ed grace, or any internal vir-
tue , but a profeffion of faith is fufficient.
The Members of the Church confidercd
feverally, are,
The Clergy.
The Laity.
2.|That Clergy men are not held under civil Laws,
by an^coaftivejbutonely dirc&ive bond.
3 . That Clergy men breaking the Civil Law , can*
not yet be punifhed by any civil Judge, nor be
brought before the Tribunal of Secular Magi-
ftrates.
4. That the goods of the Clergy , both Ecclefi-
aftical and Secular , are free from the Tribute and
Taxe of Secular Princes.
5. That men are to be prepared for receiving Or-
ders, by the firft fliaving.
6. By how much the higher degree of Order any
one is in, by fo much the larger (having is he to be
crowned with.
7.That fingle life is alwayes joyncd to holy Orders,
by Divine right.
The
(44*)
' Seculars ( Of the loweft Order.** Th» !efs as
The Popifli \and thofe * Of the higher OrderA PrcsVy*cr$«
Clergy are <( either ^ which they call <^The great-
eras Bi-
fliops.
1 he tfopiln \and tflote ^tntae Higher Order.A
Clergy are < either «^ which they call<f "
either ) ) Priefh J
t Regulars * and are bo.h 7
8. That the Clergy men of the higheft Order are
Priefts , properly fo called , which they Jay are in-
ftituted co offer an external and real facrifice.
9, The choice of Bifhops does belong to the Pope
by Divine right.
10. The Spaniards That all the Bifhops re-
hlncired the faffing of ceive jurifdi&ion from ,the
that in the Council of Pope.
Trent.
1 1 The Rcmaxe Church hath Cardinals for fidef-
men to the Pope, upon whom the univerlal Qhurch
is curn#d as upon hinges.
12. Thefearetobe joyned with the Pope in the
Government of the univerfai Church.
1 3 . That thofe, whether they be Bifhops or Pref-
byters \ or Deacons are not only to be preferred be-
fore other Bifhops, Archbifliops,Primate$,Patriarchs,
but to be equalled even with Kings.
§ 20. Of Councils and LMonafiical vows.
1. *"TpHey teach tfiat there are Evangelical Councils
A diftinft from commands , which no man is
bound to perform, but they who profefs perfe&ion,
and would deferve more and greater things than eter-
nal life.
2. That the ftudy of perfection is not of command
but Councils. 3* Such
(440
3. Such Councils arc thofe, of not fecking re-
venge , of loving our adverfaries , of not fwear-
ing,&c.
4. Not to obey a Council is no fin.
5. That fome perfection 5. 6. Have the
is necefiary to falvation, and fakers learn' t this
that eonfifts in the full obfer- diftinEliw of perfefti-
vation of the commands. on , yet ?
6. That fome other perfe&ion is greater and is
neeefTary, not limply for falvation, but for a more
excellent degree of glory : and that eonfifts in the
obfervation of Council?.
7. By obedience to Councils , men do fuperero-
gate.
8. That vowed Virginity and fingle life, are mofl
acceptable war (hip to God.
9. Yea, and the greateft fatisfadion for fin , and
merit of eternal life.
1 o. A Monaftick life is a ftate of Perfe&ion.
11. All that's done by vow , is a worfhip of
God.
12. Monaftical vows do fatisfiefor fin, and de-
fervc eternal life.
13. Our entrance into Religion, is a fecond Bap-
tifm, orinfteadof a new Baptifm, by which fatif-
fa&ion is made for all former fins.
14. That perfection is to be placed in true Mona-
ftick vows, as the vow of voluntary poverty , the
vow of perpetual chaftity, the vow of Monaftical 0-
bedience.
15. That voluntary poverty is rightly vovvcdto
God.
16. That its lawful ; Lawful ? yea a meritorious
work, a worlcof perfe&ion and fupererogarion in
Monks to live on begging. 1 7. ic
17. It is lawful, yea meritorious, for the younger
men to vow fingle life for ever.
1 8. The vow of fingle life, is to he kept by them
who have the gift of continency.
19. There is none, but may jilwayes contain, if
he will.
20. That 'tis lawful for children to enter into a
vow, againft their parents content.
21. They a: -wo; ^,^ r n : variety of vows, which
have various rules of he, invented by men, befide
the holy Scripture. A id as if there were greater
perfeftion in thofe rule:- then in the do&rine of the
Gofpel , and a more compendious way toperfc&i-
on and falvation : they teach , by the obfervation of
them, eternal life and a more excellent degree of
glory is obtained.
22. They give the obedience which is due onely to
God, unto the men that live after the Rules of the
Franc'fcan, Domincan order, Qrc.
23. That the Apollles were the firft Chriftian
Monks.
2 4. To them who are buried in the Cowls of the
Monkes, efpecially of the Francifcans they promife
remi/fion of fin in fome part.
25. In all caufes 25. That Princes are not
materially, they are: the fupream Governors of
ha not in all formally, their fub je&s on earth, in all
for they are not thefu- caufes fpiritual and temporal.
fremc in every fart of
Government (that is, in Minifterial Dtreffive) hut
in their o^nfort, that u coaBive.
26. They make Princes fubjeft to the people as
well as to the Pope.
§.21.
(445)
§. 21. Of the LaVo.
Of Charity, or things to be done, thefum
of which are in the Decalogue.
i. TPHat regenerate and. baptized perfons may
1 perfe&ly fulfill the Law, fo far as they are
bound to fulfill ic in this life.
2. The fulfilling of the 2. what need yon
Law in this life , is not onely anfefs fin, that can
poffible but eafie. fulfill the Lawfo eafi-
ly ? tnt of jour c\V»
nseuthes are yon judged now, that d& net thtt which you
thinks fo eafie.
3. That every degree of Grace is Efficient to ful-
fill the commandments and expel all fins.
4. That we are not bound 4. Others of them
in this life to love God with fay the contrary.
ail our hearts.
5. And all our fouls, and all our ftrength; Nei-
ther are we bound,not to have evil concupifcence.
6. That venial fins, as they call them, do not
hinder that perfed obedience which is required in this
life.
7. That the regenerate cau do more then the Law
requires.
8. They teach their Difciples to worfhip God un-
der a humane fhape or figure.
9. That Angels are to be wor(hiped and called
upon.
10. Alfo
(44$)
io. Alfo Saints that are dead , are to be wor*
fhiped and called upon.
1 1. That a more than ordinary worftiip is due to
the blefled Virgin : fuch as they teach Chrifts huma-
nity vvas to be worfhiped with j but to the reft of
the Saint^ordinary worftiip.
12. That the members of the Blefled Virgin arc
to be adored, for fo they touch them [1 worftiip and
Blefs thy feet, with which choudidft tread down the
Old Serpents head : I worfliip and blcfsthy comely
eyes,eH*.3
23. That according to the five letters of her name
MarU^ (lie is the Mediatrix of God and men , the
Auxiliatrix or helper of God and men , the repairer
of the weak, theilluminaterdf the blind- the Ad-
vocate for all fin.
14.. They name her the Queen of heaven, our La-
dy and Goddefs ; the Lady of Angels , the fountain
of all graces. Orau Stepb. Patracen. in Concil.Later.
SeJJ. 1 c. 666. 6.f.
15. Foi her honor and worfliip they have compo-
fed, Duties, Letanies, Rofaries, and a Pfaltcry all full
of Idolatry.
16. Ir: the Pfaltcry of Mary, whatfoever almeft
Davit, ! us fpoken of God and Chrift , they blafphe-
moufly give to her j as for example ,
O Lady in thee have I put my truft, deliver my foul
from mine enemies. In Pfal. 7. And I will praife"
thee, O Lady with my whole heart, Pfal. 9. 1 put
my truft in thee OLady,P/ 10. Save me O -Lady, Pfal.
1 1. Keep me O Lady, becaufe I have hoped in thee,
*Pfal. 15. The heavens declare thy Glory, OVirgin
Mary ! Pfal. 19. To thee O Lady have I lifted up
my foul, Pfal. 25 Have mercy on ifte, O Lady,whtf
art
(44?;
art the mother of mercies , and according to the
bowels of thy mercy cleanfe me from all my fins, Pf.
5 1 . And pour out thy Grace upon me. O Lady , Save
mc by thy name, and free mc from all my mifdeeds,
pfitl. 54. Deliver mc from mine enemies , O Queen
of the world/ c PfaL$9. Praife waiteth for our Lady
in Sion, 7>fal.6$ . Make a joyful noife unto our Lady
all ye lands, Pfal. 66. Let Mary arife and let all her
enemies be fcattcred, Pfal. 68. In thee O Lady, do I
put my truft, let me never be pat to confufion, DelU
ver me in thy mercy ^Pfal.ji. Make a joyful noife un-
to our Lady all ye lands,ferve her with gladnefs, Pfal.
100. And foin the reft , all which they fay nre to be
fpoken out of a pious affe&ion to the Blefled Virgin.
17. They prefer the Saints to the rule of the world,
and the Government of the Church, as if they were
the worlds Presidents , and the Churches Reftors.
Yea they fet them in the fame place, as the Heathens
of old did their titular Gods and prefervers : and aC
fign unto them fevcral Provinces, Offices , and jurjfc
didions ( becaufe it would be a vaft burden for
every one to look to alt ) For, every Region, e *
very Parifh^cvcry Fraternity of Artificers have their
\ titular Gods and Patrons. So P. fovius calls them,
Hiftor- lu 24. in the end. And there came forth late-
ly a Commentary of Philip the 39. Bifhop of the
Church at Eiftreet , of the titular Gods of that
Church, S c Richard ^Wumbald^Wdfurg. And
we may as truely affirm of the Papilts what Cjreaorj
de valentia faies of the Heathens^ For that very thing
fayes he, we may apprehend them to be idolaters,be-
caufe they diftribute their fcveral Provinces of offices
to feveral creatures,as to Gods, &c.
There are certain Saints for the cure of every diC
eafe
(448)
cafe almoft, and for curing of evils : as Sebaftian and
Rochm for the plague : Apollonia for the tooth-ache ;
*Antony for the Wildfire or Gangrene : Ottilia for
fore eyes : Quiriniu for Fiftula's, Sigifmondzxti Pc-
trcnella for a Feavcr , zApollinaru for the Privities
(as Triapm of oid) Liberia* for the Stone, and alfo
Benedict. Wolfangm cures Convalfions , Romantu
the poffefled, Valentinm the Epilcpticks (as Hercules
oi: old) Anajlatius fuch as are mad.
The work of delivering Captives is committed to
Leonard, of aflifting in war to George (as of old
to UVtars. ) Nicholas, and Cbrifiopber are Patrons to
Seamen : the three Kings, viz,, of C alien to Travel-
ers : \JMargaret to women in childbirth(as Juno Lw
cinaoi old.) Gregory and Katharine to Students (as
Appotto and Minerva of old.)To Merchants Erafmns,
to Painters Lm*$. to Smiths Sufogius, to Shoo-mak-
ers Crifpin^ to Taylers-£?#ft!»40, to Potters Goactu, to
Weavers Severing* % to Carpenters fofeph, to horfe-
men GW^if, to Hunters Eufiaebim, to Whores ^/ra
and Maudlin (as Venwt and P/cra of old.)
They appoint ,4#/?*» for Divines, ^#0 for Lawyers,
Cofman and DamUn tor Phificians (as of old <zs£fcti-
lapim )
fohnkzzps men from Poifotv, Laurentim and F/a-
ri<z*/ft from fire and burning (as Veftx of old.,) Ser-
vatim from difeafes , fob frocn the Scab , Barbaca
from dangers, Paul and ^A* from Tern pefts, C&ri-
fiopber from fuddaiij death, Hubert from the biting of
a mad dog.
Eraftmu and /f*»e (us fan* of old) make men
rich. Prctafiw and Gervafiui difcover thieves, Vin*
centius and Hicrom reftore things loft, FeltcitM give*
Boyes in child- bear ing.
They
(44?)
They fee Urbane over the Vines (as Bacchtu of
old) S c Lupus over Corn ( as Ct res of old) G'allus
over the Geefc, WendlUne over Sheep, Pelagiw over
Oxen , Eulegim over Horfes , •sfnthtwj over the
Swine ; Lfrledardus has the care of Wine, Ludovictu
Minor if a of Ale, efo
They worfhip fourteen whom they call Afliftants
or Helpers,</W£f, #**/*/, Erafmns ,7 J antaleon,Vititi ,
Chtiftopher, ^Dionifius , Cytuicp* \zAch wins , £tt(la-
chms, ^£gidim J Margarefi > D arbary , and Katharine.
18* The Reliques alfo of the Saints they worfliip
and reverence r of which I will relate twe{ve 4 errors
and abufes of the Papifts, as they are noted by y
Chemnitins. ,
i . That the bodies, afties, or bones of the Saints
are to be taken out of their graves , and placed in
fome high place, as upon the high Altar , or fome
other confpicuous place, and to be drefled with gold
and filver, and filk,e£r.
2- That thofe Reliques ought to be carried in pub»
like proceffions and prayers , and to be (lie wed and
offered for Chriftian people to fee , and touch, and
3. That fuch Reliques are to be approved by the
Pope ; and that approbation is to be by canonizing
them.
4. Thattis a Angular and meritorious worfliip of
God, if the people to obtain help by it, {hall touch,
kifs,or walk before with an adoring raiiid and gefture,
or (hall do reverence to thefe Reliques, by candles,
filke coverings, garlands or other tire like ornaments.
5. That the grace and power of God (which they
fay is in them or prefent by them) is to be fought for
ll in thefe Reliques : and th;i£ they are made partakers
Gg of
of it, who do touch them or behold thcra.
6. That \\s an acceptable facrifkc to God , to
offer up precious gifts to thefe Reliques.
7. Many indulgences for fin , are promifed to
fucb as touch and kifs them, &c.
8. That our prayer is the better, worthver, and
more acceptable to God , if it be done by or before
the Saints Reliques, by whofe merits we may obtain
help : A.d therefore in our neceilities we muft make
Vows, and take Pilgrimages unto thofe places,where
the Reliques of Saints arc held to be, chat we may
call upon them for their help.
9. That it adds much to the holinefs of the Sacra-
mentof theEucharift , if the Saints Reliques are fet
inclofcd upon the Altar, pay that the Altar is confe-
crated by their touching it.
10. That the Saints Reliques may be lawfully laid
over one, or carried about or,cs neck in devotion and
faith to God, and the Saints whofe Reliques they
are.
11. Oaths among the Papift* are taken by touch-
ing the Saints ReHques that T<> th* dbfigation of the
oath may be d'^ided bewxt God and the Saints.
12. All places among the Papiftsare full of un-
certain, counterfeit, and falfe Reliques, to which
without difference the ff.mevcneiaiiun and honor is
given
19. Tfaey make tbem Pi&ures to worfhip them.
20« Tne^difpute, that Images of God are noc
forbidden.
21 That Images are properly and per fc to be
worfhtped.
23. That Images are to be worshiped with the
fame worftup, as is due to the Perfon, or Exemplar.
24. They
(4V)
24. They defend Pilgrimages to holy places, and
Reliqucs and Saints Pifturcs : and chey promife large
indulgences to Pilgrims.
25 That the Crofs of Chrift is to be worshiped
withthe\vor(liip Latria.
26. That they are in fome fort fan&ifkd who
touch the Reliques or the Crofs.
27. That fome hoiinefs accrues to things that are
figned with she Crofs.
28. That the Sacrament of the Alcar, orthehofl:
confecrated, is to be worshiped with Latria.
29. They adore the Pope as a kind of Deity.
30. The greateft part of the Popifli Religion is
raeer fuperftition , and wil-worfhip: yea meerhyr
pocrific, or a form of godlincfs, refting in external
works and obfervations.
31. They worlhip God after the commandments
of men.
3 2. they defend the ceremonies invented by them-
felves or taken from JieWs or Heathens to be a part of
worfhip pieafing to God.
j?. Andtobcobferved , as the Law of God.
34- That their obfervation deferves remifiion of
fi*
35 That no ceremonies 35. I veouU thej
appointed by the Church can hxd kq companj in tlm
be omitted without mortal error.
fin, nor without fcar.dal.
36. That things confecrated by themfelves , a*
holy Water, Agnus £>a's,£fc. have fpiritu.ai effe&s,
to drive away divels,to blot out fi^&c.
37. They conjure fait (yea and herbs) andcor.fe-
crate it, that it may be healthful to the mind and bo-
dy of thofe that take it.
G g 2 38. They
(45* )
38. They Baptize and confecrate the Bels,making
them Godfathers, to fright away divels, and drive a-
way Tempefts.
39. That their ringing.does profit the dead,
40. The Chrifm being confecrared the Bifhop and
Presbyters faiute it, in thefe words, GodfaveSt.
Ckrifma Ave S. Chrifma.
41. They give it a power to confer upon the a-
nointed health to the body , and holinefs to the foul,
and fo the Holy Ghoft htmfelf
42. That every Church fotemnely confecratcd , is
indued with a divine vertuc:
43 . The many abufcs of fafting and prayer I tou-
ched before.
44. They teach men to fwear by the creatures.
45. They deny oaths to be fit for the perfeft.
46. Vows made to the Saints they defend.
47. That the Pope can abfolve from the bond of
vows and oaths.
48. They confecrate feaft dayes to the worftiip of
Saints.
49. And fbme they confecrate to patronize their
own errors as the feaft of Conception, the feaft of
Affumption of the Biefled Virgin, the feaft of Chrifts
body, and of Peters chair, 3nd of all fou\$,&c.
50. That feaft dayes are in truth more holy then
others.
5 1 They exempt the Clergy from the fecular yoke,
i.e. they exempt Ecclefiaftrcks , both perfons and
goods from the obedience of Temporal Lords, and
from their jurifdiftion in perfonals and reals,' in civil
things and criminal^and therefore that the civil judge
cannot punifh Clergy-men.
52. That the Clergy is not bound to pay tribute
to Fringes. 5 3. That
(4« )
53. That the Rebellion of a Clergy- man againft
the King, is not Treafon.
54. That the Pope can forbid fubjeds to keep the
oath of fidelity, to Chnflian Kings , if they be fuch
as acknowledge not the Re?nan fea.
55. That the Pope can abfolve fubjeds from the
oath of fidelity.
56. That the Pope has power to depofe Princes.
57. That the fubjeds of fuch Princes are bound
to obey fuch a fentence, if it be published.
58. That if grave and learned men (fuch as the
Jejtktes tfpuiaSj are) frail judge any Prince to be a
Tyrant, it is lawful for their fubjeds to overthrow
them, and if they want power to poifon them.
59 That the fubjeds of the moft Chriftian Kings,
whom they call Lutherans and Sacramentarians, are
free from all bonds, and that they may lawfully de-
flroy their Kings.
'■60. That 'tis not lawful for Chriftians to tolerate a
King that is an Infidel or a heretick indeavoring to
draw men to his Sed , but they arc bound to depofe
him,,
61 . That the ancient Chriftians did not depofe fuch
becaufethey wanted power.
62. That the Pope may give the Kingdoms and
Principalities, and Lordihips of ali thofe whom he
judges hereticks unto his Rowan Catholikes , or may
adjudge them to thofe that can lay hold of them.
63. That 'tis not oncly lawful, but meritorious
to kill Princes that are excommunicated by the Pope;
64. They fuffcr Stews, and ftouily defend their
toleration.
65. They forbid the Clergy to mary.
66. That Prieft does better , fay they, that keeps
Gg 3 a
(454)
a Concubine , then fee that marries a wife.
67. That marriage after the vow of Chaftity , is
worfe then Adultery.
68. That fingle life ("even as it is vowed and prafti •
fed in the Roman Church ) is a w orftiip mod accept-
able to God, and fatisfa&ory for fin , and merito-
rious of eternal life.
69. That the Pope with a whorifh intention ,
makes gain (as Leno did ) by the proftitinion of
Wborcs.
70. That all faults are fold at a certain price, ic
the Popes Taxe. *
7 1 . An officious lye they allow of.
72. They approve and teach the Miftery of equi-
vocation.
72,73. ThU may 73. The aft of counter-
give m fome light into feitingand diflembling with
the ]ugllngs of iur greattsen, they commend,as
times. good and profitable.
74. They fay Faith is not to be kept with Here-
ticks.
75. That the defires of the will going beforeaf-
fent, are not fins.
i 76. Neither is concupifcence a fin ia the Bap-
tized.
77. That in concupifccoce there is onely the evil
of punifhment not ©f fin.
78. By that command, thou (hale not covet, it
is not forbidden , that we have no eviL de-
fires.
I have recited a huge Catalogue of errors t to
which I doubt not but many more may be heaped
up: Asthofe (which we are refuting in this book)
about
f (4)5) "
about Antichrifl : By all which it appears , that the
oppofition of tke Pope to Chrifb truth, is not a
particular oppofition, as in feme her etitks hut «ni-
verfal , fuch as we may look for from Antichrifl:,
Thus far Bilhop G. Dowttame.
F 1 N^l S.
M^M-^MMM
>3&
An Alphebitical
TABLE,
Made and annexed by the
S'TATION E R,
-A
ABajfws notfubjeft to the Pope p.72
^/W/W^ofthePopifh Religion p.4. iza$-
Afrte y Wherein the Churches not fubjed unto
Rocne*-^™? p. 7 5
The Papifts agree not about their fundamentals
p, 104
^ffy/wVjontheProteftant fide, 16. 35,36,37. See
Fathers.
Apofiles ignorant of the fundamentals which Rome
holds forth p. 2
Were very injurious to the world ( if ihePopifh
Bo&rine be true) in not (hewing us the ncereft
way to Heaven p. 3
Arguments for theProteftant Religion p 1 1 .14,1 6,
7
Hh Atmnh.
An Alphabetical Table*
jfrntAh. The Bifhop of Armah defended againft
Paulw VeridicHs p. j 2
B
BEfore. Where our Religion was, before Luther
^ p. 3448
Belief. Of belief due to Paftors p. 1 97
c
CAfe flated between the Papifls and us p.48.52
Catholicke what p.7
Papifts make a new Catholike Church that
was not known for many hundred years after
Chrift p. 116
Ceremonies p. 161
ChriftUn Religion what p. 7
— but one p. 7.
Chrift, the extent of his death p 6$
Church. That the Catholike Church alwayes held the
pofitive part of our Religion p, 17
In what fence the Romanifts are a Church f p. 177
They are Metaphyfically a true Church , but mo-
rally a falfe Church +> p. 278
Churche/not fub jeft to the Pope , and how far they
differ from him p. 53. to 55. 121
Of a larger extent and greater inumber then the
Ch of Rome rP-S8,5T9
Circle
FAn Alphabetical Table.
Circle of Vtpi&s p. 284.2 13
Communion with Rome promifed upon Termes
• P- 115. 126
Contradiction of Popery to it felf ^ P 93
Ceunceloi Trent it's new Articles n 81.172
How hard to know which is a true General Cc<J.
j p- 102
And whether there hath been any one m the
world this thoufand years w p. 2 8o
Councils have erred p. 2^4
OWHath but three names in ir ,and Pilate a RomLs
is one of them , not the Pope or Roman*
Church
Cruelty of the Papifts p T ^
Cup denied to the Laity, contrary to Scripture and
Antiquity ^ p. 143
D
DEcifive power in' the Paftors of the Church
about what n T n g'
No proper judicial 2W/J™ power in any man or
men in matters of the Chriftian faith n 1 9 S &c
*iffere*ceta*ybc in thofc of the fame Religion a-
bout letter points p. 274* fJ.
ifagreemtnt of Pjpifts with themfelves p 1*2191
tvels great defigne to keep men from Salvation
p. 1
Hh 2 £rnr
'- /
As Alphabetical Tabta
• E
ERror. No Church nor good Chriftian can err in
fundamentals p. 44
Errors and corruptions of the Church of Rome
p. 257.
Experience proveth the Pope fallible
F
FAith y Whether to be refolded into the Pope or
Church of Rome p, 278,279,280
Fathers. The Infallibility of the Pope or Church
of Rome, never acknowledged by the Ancient
Fathers , for fix hundred years after Chrift
p. 277. Z9f;
Their judgement in the cafe of Infallibility
p. 298. 3 5 7 :
Fergerles of the Papifts p. 1 69
Freewill p. 29.6 1 ,&c
Cjr eater.
An Alphabetical "Table,
GReater. The greater part of the Catholike
Church againft the Popifh infallibility
— p. ^73
GreekChmch not fubjed: to the Pope p. 5 3
Holds the farqg Doftrine for fubftance with the
Proteftants p. 54.60.
Grace. Whether all ha ve grace given themfufficient
to falvation ^ p. 66
H
HE'rctlcki. Bellarmine confefies that three Gene-
ral Councils did believe that the Pope may be
zheretick^ p. 192.
Fpurty Popes charged with error and herefie by
HtUarmines confeflion p. 248.
hindrances of Salvation chiefly three p. 2
1
Volatry of thePapifts
p- US
Ignorance of fome Popes
p. 261
H b i
Jmftni-
An Alphabetical Table,
Jmfentiencj and incurablenefs of the Church of
Rome p. 171
Infallibility. Of infallibility p. 35 1
Diftinftions about ic P-44*
Ocher Churches as good a pica for it as the Church
of Rcme p. 27
Of the infallibility of a true believer and Church
p.44.209
The Papifts not agreed, where the feat of it is
p. 103
The Pope not infallible, proved fy many Argu-
ments *> p. 2 1 1 . to 278
loan. Of Pops 7^0 p- 293
Judge. Of Faith and Scripture whom * p. 195
'judgement Of difcretion p. 1 65.206
Of Direction p. 196
Jttftification. Oijuftification p. 30
L
/W» Service p. 145
j Lying Legends p. 165
M
MA/k^s. Popifh warkes of a true Church ex-
amined.
Means by which Popery is upheld p. 164
Merits
* An Alphabetical Tabic.
Merites. p. jq
Miracles. Popery not fealed by miracles p, 225
Popifli miracles , what ones p. 227
— - not to be believed p. 228
N
NSgatives of the Proteftants are the confequen-
ces of their Affirmatives p. 37.
Juftified from Scripture and Fathers p. 3 8
Novelty of Popery p. 1 1 2
Proved by Popifh Authors p. 1 1 8 , r 1 9
o
OAth. The impoflibilities and contradidions
that the Pop/ih oath ingageth men unto
'? P- l 7 z
Objections of 'Papifts anfwercd p. i6 f 29. 32, 33, 34 .
40,41,42,43,44,45,4(5,47'. 175, 177, i 79 ]
180, 181,605.
One Religion in all that are faved p zj
Protcftants Religion cne notwkhfhnding; then
differences p. 42
Other Churches have as fair a plea for Infallibility
zsRome v. z~o
H h 4 ^ frf&lf
An Alphabetical Table*
P
PApjbs own al! our Do&rine for fubftance p. 79
Millions of tbem do not cordially imbrace the
PopifhDo&nne p. 85
Or know wfiat Popery is ibid.
That many fuch may be faved p 86
Yec not by Popery but from it by the Chriftian
faith p. 88
This acknowledgement is no prejudice to our caufe
p.89
Are not agreed about their Fundamentals
p. 104
The great-eft Schifmatickes en earth p. 120
Their idolatry p. 153
Their Traditions difproved p. 20. 1 3 1
Their Sandity compared with Proteftants
P- 237
Their difagreement p. 93
The Doctrines wherein tfoey differ fromProcett-
ants p. 19-24. 142, 143. 189, 190
Their faith uncertain, p.125. and mutable, p. 1 3 5.
141
'Penitence p. 31
Terjury. Popery plungeth men into perjury p. 172
. Perfeverance p. 30
Peter. Of the promife made to Peter p. 1 00. 2 1 6,
217
Pope. Popes may ^rr P-9 1 -
• --have erred p. 2 5 7. 248
Some
1 An Alphabetical Tables
Some have been very wicked p. 269
How unpofiible to know who is the true Pope,
fuppofing there (hould be one p. 97. 102
How much is neceffary for all to know that be-
lieve upon his authority p. 97. to ido
The wickednefs of fome Topes p. 1 01 . 184
The firft Pope that procured the title of head or u-
niverfal Bifiiop was Boniface p. 1 17
The prefent Pope Inmcent , his new Articles of
faith, or his determinations for the Moliniits a-
gainit thejanfenians p. 138
Pepijb Dodrine, the abfurdity of it p. 4. 39
Makes it neceffary to believe in the Pope as well as
inChrift p. 4
Pcperj what p. 78,^. 142. 162. *74
Is a newdevifed way to heaven p. 106
No fafe way to falvation, Arguments p.9i.to 172
Very changeable p. 137
Power of Decifion p. 198
Predeftination p. 29
Primitive Church received not the Scripture up-
00 the credit of the Romane Pope or Church
p 295
• - Its judgement in that point p.298
Troteftant Church, where before Luther p. 3 2
Is onenotwithftanding their divisions p. 54
Proteftants their Religion a fafe way to falvation,
Arguments r. i'i. 14. 16
Take the Scripture for their rufe and judge
p. 13
Have a promife of CUvation p. 17.
Whence they denominate their Religion
No feparates from the true Church p. 41
gucftions
Q
An Alphabetical Table,
. Q
Veftions about the Popes or General Councils
judgement p. 280
REal prefence in the Sacrament p. 1 54
Reformed Religion f whac p. 6
Religion, that term explained p. 6
Refolved. Into what the true Proteftants belief is
refolved p. 186
Rome. How highly advanced by God (if we will be-
lieve the Papifts) above Jerufalem and all other
Cities P-3,4
Romanifts make a new word of God p. 1 2
Deny the Scripture to be the whole word of God
p. 12
Tell us unwritten traditions are another p. 12
Keep the Scripture from the people,and why,p.is
See Papifts.
Salva^
An Alphabetical Table,
S
SAlvation, Save.
Hindrances of it p. z
True Religion will not Save him that is not true
to it p. ii
Salvation what p. 83
Proteftant Religion a fafe way to Salvation
Arg. 1. p. 11
All that arefaved,are favcd by one Religion p» 17
27. not Popery p. 89
What fort of Papifts may be Saved, and what not
p. 1 79
Safe way what p. 84
Whether Popery be a Safe way to Salvation
p. 78
Schifmatickc The Papifts the greateft upon the
earth p. 120,^.
How any man may know, that they were delivered
by the Writers of them to the Churches
p. 130. 186
Of expounding Serif ture p. 206
Serif ture kept from the common people by the Pa-
pifts p. 24, 147
Seuce, It's infallibility that the Pope is fallible
p. 242
Separation of the Proteftants p. 41
Smalnefs of the Rcmane Church to the Catholike
Church P-273
Subjett. The Greek Church not fubjett to the Pope
P- S3
Sticceflion of Bifhops in the Church of Rome ex-
amined p. 183
) An Alphabetical Table.
Succefs and victory of the Papifts as a mark examin-
ed p.238
Sufferings df Papifts how little to others, p. 237. no
true mark.
T
TErwesof Religion Reformed, Catholike, Chri-
ftian, Proteftant, Salvation, Safe way explained
p.5,6,7>8,9
Testimony of the Paftors of the Church to the Scri-
pture, of what credit p. 197
Tr editions of the Papifts p. 20. 1 3 1
The Protcftants acknowledged, neceflary Traditi-
on is not another part of the rule of Divine faith
as the Papifts make their Traditions to be
p 131
Tranfubfeantiation, againft it p 1 54. 245,246,247
Trent , It's Councils new. Articles p. 5 1
Trent Articles p. 173
u
U
Niverfd Church, not the Church of Rome ,
which is far lefs then all the reft that hold not
communion with her p, 58. 182
An Alphabetical Table.
W
WAj to Salvation what p. 83
wicked Popes. p. 269
Werd of God, the Popifh do&rine about it p. 142
Writings 9 kigaed p. 169
Writings of the Aneidnt3 corrupted p. 169
F 1 3^1 S.
More Emu's*
p»}8&Marg.l.i.r.nwMT*ptan. 1$. Marg. dele trap. $90. 1, t.
d. n^ p. 400.I. penult r. C'fov/f p.4oa.Marg.r.vo**«l. zi.r.iJta*
rt p % +i8Xi6.r. one of tbefc p.4zi.l.u!r. Marg.r. rnnaH p. 427. 1,
17. addflttp.4iM.z*,Ma:g.r. Afcjwp. 44^*1.8. v.fortbusibey
teach their foHomnto adtreln.v % 0fficej^4^7^i9M 24.6: 17.
r. tuUltrj p. 448.1,27.1:. Barbara.
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