A Brief ENQUIRY INTO THE Grounds and Reasons, Whereupon the INFALLIBILITY OF THE POPE and CHURCH OF ROME Is said to be Founded.  
By Edward Bagshawe St. of Ch. Church.  
Luk. 19 Why do you not of yourselves judge 〈◊〉 is right?  
Eph. 5. Let no Man deceive you with 〈◊〉 words.  
LONDON, Printed by A.M. and are to be sold by the Book 〈…〉.   

To the Right Honourable the Earl of ANGLESEY, one of his Majesty's most Honourable Privy Council.  
Right Honourable,  
I Believe your Lordship in your Search and Survey of the Mysteries of Providence, with which you entertain your Privacy, have often with great amazement considered, how many strange and admirable Effects, do daily proceed from small and ignoble Causes; for not only Thunder, Rain, Lightning, and other common Phaenomena, which do astonish the World, have their whole Make and Composition, from a seemingly casual and undesigned Concourse, of Light and Fleeting Clouds; but likewise largest Rivers are fed by secret and concealed Springs; and the World itself, if traced and resolved into its most visible Original, is framed of Atoms; and the Earth, which is vulgarly conceived to be the Basis and Centre of the Universe, is, as God himself is pleased to express it, hung upon Nothing; and yet, by that Almighty Hand which fixed it, it is made stable and firm enough, to endure unmoved all that Hurry and Variety of Mutation, wherewith the rolling Motion of the Heavens, do daily threaten it.  
What wonder your Lordship's Contemplation, hath begot in viewing the Works of Nature, I doubt not but hath been continued, when you descended from them to behold the Works of Art; especially the Civil Policies of States and Kingdoms; in which, as your Lordship hath been always most knowingly conversant, so you can from the deepest and best grounded Experience evince, that though Earthly Empires, (I mean such as are not guided by Christian and truly-Religious Principles) have an Outward Semblance of a Substantial and Lasting Greatness, yet the Basis which doth support the whole Political Frame, is but some State-trick or other, some little Expedients found out to amuse the Vulgar, whose Folly must be pleased, or else they will never be governed.  
But how far the Wit of man, can advance itself, to imitate the Works of God, even those of a Creative Power, the making Something out of Nothing, is in no Policy more discernible, than in that deep and wise contrivance of subtle men, the Papacy; the Body of which hath a pleasing Aspect, and is set out with a very specious Gloss; all the Parts do seem extremely well-proportioned; there is a strange Linking and Confederacy of all its Principles; and to the Eye of a Superficial Beholder, it presents nothing but a beautiful and comely Outside. But if any be so curious, as to look beyond its Varnish and first Appearance; should we pry into the Foundation of this Goodly Structure, we shall find it, like the Island of Delos, always Floating; or rather, like the Earth, to hang upon nothing; For the Pope's Infallibility, or the Church's Authority, or some such fond Chimaera, is all the Basis which doth underprop this Building. Things that are so confidently asserted, and yet upon trial so shamefully begged, that were not the world, in God's just Judgement, given over to a vicious and Lazy Credulity, all that is built upon such thin and empty Fallacies would not subsist one moment; but for the present, the Arts of planting a devout Ignorance, have so fare prevailed, that the world doth hug its Bondage; and men finding a great deal of ease in being quietly deceived, they are content to worship the Beast, and are angry that any should fright them from embracing a Religion, which hath made the way to Heaven so very plain and easy, that, whatsoever becomes of the Seeing, they that are Blind enough shall be sure never to miss of it.  
It is now, My Lord, some scores of Years since we of this Nation have by Scripture-Light discovered all the Frauds and Cheats of this Mystery of Iniquity; and yet it seems all men's eyes are not opened, for some of late have pleaded for Popery, and for that which is the chief Bulwark of it, the Pope's Authority, with as good a grace (if Railing and needless Rhetoric may deserve that name) as if they had never been answered. 
Rushworth Dial. 1.  One in his great heat of zeal, or something worth, doth tell us, That Questions about the Pope's Authority over Bishops, of Bishops over Priests, and of Priests over the Laity, are of no small moment. But he that goes about to destroy this Hierarchy, aimeth at nothing less than an Utter overthrow of Religion. Which are but Bellarmine's words in English, 
Bellar. Praef.  and, if in stead of the word Religion they had said Popery, they had spoke nothing but the Truth, since that is bottomed only in the Pope's Authority. 
Fiat Lux— dedicated to the Countess of Arundel, and twice Printed.  Which a late nameless Author so fare cries up, that he ventures to speak words, which no sober man would own. In my Judgement, saith he, Christ our Lord hath no less shown his Divinity and Power, in the Pope, than in himself. And again, All things considered I may truly say that Christ in the Pope and Church, 
Pag. 376, 377, etc.  is more miraculous than in his own Person. And yet farther, as if those expressions were too modest Blasphemy, and not barefaced enough, he goes on, The first great Fundamental of Christian Religion, which is the Truth and Divinity of Christ, had it not been for the Pope, had failed long ago in the world. Whereupon enlarging themselves, he adds whence I may truly say, that Christ is the Pope's God, for if the Pope had not been, and proved so resolute an Assertour, Christ had not been taken for any such person as he is believed this day. And so in a boast concludes, This I will boldly say and am assured of, that if the Pope be not an Unerring Guide in affairs of Religion, all is lost. For a man once rid of the control of his Authority, may as easily deride and as solidly confute the Incarnation, as the sprinkling of Holywater, nor could the reason of the world confute them. While I relate such kind of Passages as these which I tremble to mention, I hope your Lordship will pardon my zeal, if I complain a little, that Treatises of a fare more innocent Nature, are sharply censured, while these open Impieties do scape unpunished; as if our Laws were keen only against the Asserters of Christian Liberty, but had no edge at all against the Broachers of Antichristian Blasphemy.  
Since then the Pope's Infallibility, is that Name of Blasphemy, which makes all its Patrons so bold and Irreligious; since that is the Bottomless Pit, out of which all this Deadly smoke doth issue: I have here, according to your Lordship's commands, endeavoured to show the Vanity and ridiculousness, as well as Impiety of that opinion. In which if I have not answered your Lordship's expectation, as to the exactness of my stile and strict manner of my Reasoning, I shall not wonder: since no Industry of mine can be sufficient to satisfy your Lordship's accurate and unequalled ability in Judging: But if I have showed my diligence, and left no Argument unanswered, how plainly and inelegantly soever, I hope then your Lordship will let my willingness to obey, compound for the failings in my Obedience; since, if the Enemy be killed, it is all one, as to the truth of the Victory, whether it was done by a Rough Stone, or by a Polished Sword; nor was David's conquest the less esteemed, because he vanquished Goliath only with a sling.  
And now, My Lord, before I conclude, I should crave leave to tell the world, how Good, as well as how Great, you are. I should borrow so much Language from Common Fame, and the General Voice as to declare that for Wisdom, to Direct; for Eloquence, to Express; for Diligence, to Execute; very few equal, and none exceed your Lordship. But since what is truth in itself, and would be Justice in others, in me, because of my Relation, may be esteemed flattery; I shall turn my Praises of, into Prayers for you, that your Lordship may be always fixed upon the Rock of Ages, and in all your walkings acknowledge that God, who only is Infallible; That Christianity may ever steer your actions, and all your other Political and Moral excellencies may still veil and do Homage unto a knowing Piety; that with your truly Religious and Excellent Lady, together with your most Hopeful and Virtuous Children, you may be long preserved a Good and Great Example, is and shall be the constant Prayer of  
My Lord, Your Lordship's most Obliged and most Obedient Servant and Chaplain Edward Bagshawe. Drury-Lane April 19th. 1662.   

The Preface.  
THere are none who allow themselves any liberty of Enquiry, so little skilled in the Controversies and Disputes between the Papists and Us, but must needs perceive, that when they are driven out of all the Subterfuges and little Policies (which they call Distinctions) by which they labour to defend their Errors, than their last resort is, to the Infallibility of their Church; which as they handle it, is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Plaster large and broad enough, though not to cure, yet to palliate and hid their noisome and diseased Doctrines. And therefore unless we can take from them this Refuge also, it will be to as little purpose to combat their other Tenets, how false and erroneous soever, as it was for Hercules in the Fable, to wrestle with Anteus; who as often as be was thrown down upon his Mother the Earth, risen up again with new and redoubled vigour: So till we are able by plain force of Argument, to convince the Papists of their folly, in believing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Mother, the Church's Infallibility, no industry can be so quick in cutting off and destroying their Errors, as that pregnant and fruitful womb will be, in conceiving and bringing them forth again. As they tell us, that young Vipers when they are assaulted, run into their Mother's mouth, and from thence seek shelter in the poisonous womb that bore them; so all those Prodigies, rather than Opinions of Transubstantiation, Supererogation, Image-Adoration, and the like, when they are pursued home, and pressed beyond the strength and support of their own proper Principles; then to defend themselves, they take Sanctuary in Infallibility, and under the protection of that, they lie, though not concealed from the eye, yet safe from the edge of their opposers. For to instance in the vast use of it, what if all the senses we have, and the Apostle too, do assure us that the Bread in the Lord's Supper, even after Consecration, remains true and real Bread still, yet if that Church, whose judgement is supposed to be Infallible, tells us there is no such matter, but that under that Form, whatever we think, there is contained our Lord Christ both in his Divine and Humane Nature, we must then in spite of all contradiction, either believe her, or else vindicate ourselves from so unreasonable and so absurd an opinion, by disproving her Infallibility.  
Leaving therefore other parts of the Romish Religion, which are either bold additions to the Word of God, or else so gross falsifications of it, that they deserve not a particular confutation, I have here endeavoured to set upon that Man of sin, where his strength lies, since by our Saviour's example, to break the Serpent's head, is not only the most ready way to dispatch him, but the most safe way too to prevent any infection by his venom.  
In prosecution of this Design, that I might not out of too much eagerness and heat mistake my Adversary, I took this Method.  
1. I laboured fully to inform myself of the Church of Rome's Doctrine, especially in those points, wherein we as Protestants do differ from them. And this I did, not by studying the Collections of others, or by adhering to some one Author of their Party, whose Writings they are not bound universally to own, but by diligent perusing the Canons of their most magnified Counsels, particularly that of Trent, which I read only in such Editions, as are approved and attested by themselves.  
2. Since the Pope's Infallibility, how tamely soever our Modern Papists swallow it, was anciently a great Dispute amongst them, and in the Schools among their learned men is not yet decided: some attributing it to the Pope (which seems to have been the judgement of the Junto at Trent) others preferring a Council, of which opinion were the two Counsels of Basil and Constance, as appears in their Decrees yet extant. Hereupon I carefully perused Cardinal Bellarmine upon this Subject, who is the Pope's Principal, and most avowed, I will add, and most learned Champion. And because I think he hath spoke fully the sense of the Court of Rome, and left nothing unsaid which might justify his Cause, I made it my business in the following Treatise to answer his Arguments.  
3. Though they infer it from different Principles, yet since both Papists and Protestants do agree in this Conclusion, that the Scripture is the undoubted Word of God, I have from that Armoury fetched all my weapons, by which I fight against this Monster of Infallibility: for since Bellarmine's best plea for it is from some few Texts, by him miserably wrested and mistaken, I thought it my duty to take this sword of the Spirit out of that Gollans' hand, and not only sonite off his head with it, but likewise use it myself thronghout my whole Discourse. For though the Papists are so bold as to deny the Scriptures to be a Sufficient Rule, yet for so much as there is of them, they dare not deny them to be Infallible: and therefore  
Lastly, Whatever Testimonies I might have alleged, either in behalf of the Scriptures Sufficiency and Divine Autherity, or against the perpetual Infallibility of any man, or number of men whatever, (of which kind of Citations I have collected many, and observed more in the ancient Writers, especially before Constantine's time) yet I purposely omitted them, because 1. In Questions, wherein the Right of any thing is controverted, to call in Witnesses is altogether impertinent. 2. No Authority of man ought to prevail, unless it hath the Authority of God, and the consent of mankind, i.e. Scripture or Right Reason to back it. 3. Many Writers of our own, as Mounsieur Daillee, Chillingworth, the Lord Falkland, the Lord Digby, now Earl of Bristol, etc. have already shown the vanity and uselessness of such Allegations: and because it is possible that the example of the last Honourable Person I named, may be urged against me, since his present practice doth contradict his former principles; I will only add this, that since his Book is not yet answered by himself, I hope he thinks it unanswerable, and will not long continue in communion with that Church, whose Foundations he hath so well overthrown. 4. This way of writing by Quotations, makes every Controversy uncertain, dilatory, and endless: for as the possessed person said to the Exorcists, Jesus I know, and Paul I know, but who are ye? so may the common Reader say of Authorities and Fathers, Scripture I know, and Reason I know, but who are ye? for any farther than they speak according to the Dictates of the two former, these latter must not be heard, much less believed or followed.  
That this little Treatise, thus curtailed of all Authorities, and deplumed of those Sentences from Fathers (with which others do not think they stuff, but rather adorn their Writings) is like to be little read, and less esteemed by the men of a contrary persuasion, I easily foresee; but yet the Question is so very useful, that I could not omit to handle it. For  
1. If it shall appear, that the Church and Pope of Rome are not Infallible, than I hope all those who have unwarily embraced their Errors, upon the account of their unerring Authority, will be induced to shake off their laziness, and address themselves strictly to inquire into the Grounds of what they Believe; and according to the advice of the Apostle Paul (who was undoubtedly Infallible in that direction) Prove all things, and then hold fast that which is good. The greatest Truth, while it is untried, may for aught we know be an Error; and all that while if we entertain it, we fall upon our Religion only by chance; and serve God, as the Samaritans did, for which our Saviour blames them, we know not why.  
2. If the Pope and Church of Rome be not Infallible in their Judgement about Religious matters, than it follows, that they ought not to impose upon the Judgement of others; there being nothing more unreasonable than this, that they should Lord it over the Faith, or, Conscientious Persuasion of other men, who are not certain but they may Err and be deceived themselves.  
This last Consideration, how far it may be improved, to moderate the great Fierceness and Rigour of too many among ourselves (who in things of so poor, so trivial, so needless and so unmanly a nature, will have their will to be a Law) I mention only, it being too sad a Theme to insist long upon. But if Religion, which is in itself the firmest lie; if the Law of Christ, which is a Law of Love; cannot make us agree and live together as Brethren, yet let fear of the common Enemy, prevent our separation. When Abraham and Lot fell out about their Pastures (and I wish much of our Church-quarells now were not of the same nature) the spirit of God remarks upon it, the Canaanites and the Perizzites were then in the Land. Hereby intimating, that it was a most unseasonable time for them to disagree and to divide from each other in, when they were surrounded in the midst of Enemies. This passage perfectly agrees with our Case, and on the very same motive bespeaks a mutual Reconcilement; for certainly the Canaanites are in the Land, the Philistines are, if not upon, yet Among us, who watch our Halting, and hate Conformists and Non-conformists (if these must be once more the Unhappy Terms to distinguish us) both alike; the one they hate for going so fare from, the other, for not coming nearer to them. If God in just Judgement upon our unchristian Animosities, should make us a Prey to those Incircumcised Philistines, Polyphemus courtesy to Ulysses, of devouring him last, would be the greatest favour that he can expect, whoever he be that is now most eager in denying his weak, but yet Christian Brother, that Liberty which he thinks Christ hath purchased; and none but Antichrist will seek utterly to bereave us of. Should we ever fall into the Papists hands again I cannot expect they should use us more mildly, than their predecessors did Samson, i.e. put out our eyes, and make us grind in their Mills, Or as they afterwards served the Israelites, take away our Weapows of War; our Scripture, and the best, if not the only Interpreter of it, Enligtned Reason; and so leave us Naked and Defenceless, to the Assaules of Ignorance first, and if that will not prevail, to the Fury of a Merciless Inquisition. Which last, will be found the strongest and most forcible Engine, rather than Argument, by which they defend their Infallibillity.  
But how ill an opinion soever I have both of the Papists Religion, and of the unchristian ways they take to propagate it, yet fare be it from me to wish, that amongst us they may suffer the same hard measure, which I know by their principles, they are always ready to inflict. For so much do I desire their Conversion (which can never be sincere unless it be voluntary and unconstrained) and so little fear their Power of seducing (since their greatest strength lies in the Ignorance of their followers, rather than in the cunning of their Guides) that I hearty wish all Penal Laws against them were utterly taken away: For I never yet saw any Argument that could clearly evince, why any sort of men, who would profess a peaceable subjection unto the Civil Government, might not in all their Civil Rights, be protected by it.  
I must confess there are two things, which do much difference the case of the Papists, from that of any other Religious Sect this day in the World, and which renders the toleration of them very unsafe, if not unwarrantable. One is, their depending upon, and owning of a foreign Power, and that such a Power too, which according to the Opinion of their Teachers, can when he pleaseth dispense with them for, and release them from their most sacred Engagements, so that a State can have no security, but that whenever they have opportunity, they will endeavour a Change; 
Lib. 5. de Pontif. Rom. c. 7. Quod si Christiani non deposuerunt Neronem & similes, id fuit quia deerant vires temporales, nam alioqui jure id poter of't facere, etc.  and their present peaceableness may justly be attributed merely to their want of strength: which Bellarmine is not ashamed to say, was the sole cause why the Primitive Christians were comment to suffer without Resistance: from which Position what can follow, but that it concerns the wisdom and policy of every State, to keep those under, whom as to tempor all Subjection, it cannot confide in. But could our Papists in England give sufficient evidence of their hearty disowning such an irreligious Tenet, yet there is another thing practised by them, which makes it highly questionable whether a Kingdom professing Christianity ought to tolerate them in, and that is their Worship of Images, which is a sin so contrary to the express letter of the divine Law, and so repugnant to the common sense and reason of all sober men, that God punished it severely even in the Heathen Chaldeans, 
Jer. 50.38.  as well as in his own people the Jews. But bating these two indefensible Crimes, rather than Errors, their other opinions of Merit, Purgatory, Transubstantiation, etc. may for aught I see be charitably born with, since in themselves they create no prejudice to the public Peace, which even Christian Magistrates, so far as they are Magistrates, ought principally, if not solely, to provide for.  
If any think that such Indulgence, like warm Air, will ripen these monstrous Births too fast, and prove the ready way to increase Popery, they are utterly ignorant either how that Religion first began, or by what Arts it is still upheld. For till the world was asleep in sensuality, and blinded with Ignorance, the Enemy could not sow these Tares; and had they not afterwards maintained by force, what they gained by fraud, those Tares could never have prospered into so large an Harvest. In opposition, therefore to that conspiracy of Ignorance and Malice, which goes to compound the Roman Religion I shall not scruple to say, that if his Majesty (whom God, I doubt not, hath designed for some such great and generous work, as now I mention) be pleased still to continue to countenance the free Preaching and Reading of the Scripture, and to disallow the imposing of any thing, which either is contrary to or besides it; It will then be as impossible for Popery to prevail, as for dust to resist the Wind, or for Airy Clouds to Eclipse the Sun. The Errors of Popery, for want of Divine Warrant, have in them such a Fundamental and Inherent weakness, that unless they are upheld by a Coercive power, they will sink and fall of themselves; as thin and emty vapours, if they have but room enough in the Air, will disperse themselves, without the help of any wind to scatter them. To endeavour therefore the weakening of Popery, by any thing which looks like Persecution, doth indeed give it strength and Reputation, as if it had reason on its side and therefore stood in need of force to suppress it. And besides it only fills the Church with Hypocrites instead of Converts; who by mingling with, and masking themselves under the Name of Protestants, do what they can secretly to dispirit and undermine our Religion, the power of which they never felt, since they were only frighted to the Embracing of it.  
But perhaps I need not plead so zealously for the not persecuting of Popery, when too many of our unwary Gentry begin already to be taken with the outward Pomp of it; and some that yet profess themselves to be of our Church, and those of good Note too, are not afraid to plead for something more than its Toleration. 
Mr Thorndike. Just Weights and Measures.  Since by telling us in Print, that the Pope is not Anti-christ; that Papists are not Idolaters; nay by affirming, that All are schismatics, who upon that score do refuse Communion with them. They not only blemish the Virtue and Piety of our first Reformers) who all built upon that Foundation, but likewise show how willing they are upon any Terms how wretched and unworthy soever, to return into Egypt, and bring us to our Brick and Bondage again. If this be not the intent of some I cannot imagine what means the crying up of that great Diana of the Papists, the Church's Authority, and making that the sole Interpreter of Scripture. The Preaching up of Lent, 
Dr Gunning upon Mat. 9 the Lent Fast.— Eliz. 5. Mr Thorndike. ut suprà.  and other Political Fish-days, as Religious Fasts, and of Apostolical Institution, quite contrary both to express Scripture and an Act of Parliament. The insinuating that we may Lawfully pray for the Dead, and likewise expect some benefit by their Prayers, which in time may easily be improved to our Praying unto them. These with some other Opinions of the like nature, so fare degenerating from our Primitive Protestancy, do show that if the Age is willing to be deceived, there are not wanting Learned men, who are willing enough to deceive them.  
The design therefore of this small Treatise, is not only to depose the Pope from his usurped Title of Infallibility, but to keep all persons else, whether Churches, or Church Rulers, from taking the Chair and succeeding into his room. For since our Lord Christ hath given every Believer, Reason to judge with, and a Rule to judge by: since over and above he hath promised his spirit to all that ask it, which serves to assist the one, and to explain the other; he hath thereby appointed every man, in matters of Faith and Godliness, to be a Judge for himself, though not of another. And he who useth those means which our Saviour hath left, and seeks to him in them, may Infallibly be assured, that though in some things he may Err, as a man, yet he shall never finally miscarry. Whereas he that leans upon a Church, of what denomination soever, cannot be sure that he shall not be deceived: since any number of men, are as fallible in their Judgement as one (especially when they are all sworn, as in the Papacy, to uphold the Authority, and to defend the dictates of one) This consideration alone will I hope prevail with all Impartial and disinteressed persons to take the safest side, and with David, to choose to fall into the hands of God, whose word duly searched into never deceived any, rather than to fall into the hands of men, who being Blind themselves, do first take care to Blind their Followers and then lead them into a Ditch.  
Edward Bagshaw. Drury-Lane, April 16. 1662.   

THE GREAT QUESTION ABOUT The Infallibility of the Pope AND Church of Rome.  
Quest.  
Whether there be any sufficient Ground from Scripture or Reason, to believe the Pope and Church of Rome to be Infallible?  
FOr the better understanding, and clearer stating of this Great Question, I will premise these three things;  
1. By the Pope, I mean the Bishop of Rome, not in his Personal capacity, as he is a Man (for so, the prodigious and monstrous Lives of many of their Popes, which are obvious in Story, 
Multi Pontifices fuerunt minu● probi. Bell. Prafat.  cannot but force them to acknowledge, that he is liable to Error) but in his Political, or, which is all one, his Ecclesiastical capacity; as he is the pretended Head of the Church; and vested with all those Immunities and Privileges, which his Favourers suppose to be due unto the Universal Bishop.  
2. By the Church of Rome, I mean, not the diffused and scattered Body of the Papists, but, according to their own Sense, how Absurd and Insignificant soever, the Bishops and Doctors of their Church, assembled together in a Council; where, they may be supposed to meet, with the greatest Advantage and Opportunity, for the Disquisition and Search of Truth.  
3. By Infallible, I mean, to have a certain, fixed, and unerring Judgement in Religious matters; which things alone do properly belong to the determination and cognizance of a Church, as it is a Church. And, in this sense of the Question, thus explained, in as great a Latitude as any Papist can possibly understand it in, I deny the Pope, whether considered as apart from, or conjoined with, as a part of, a Council, to be Infallible.  
For the proof of which Assertion, though I might find out great variety of Arguments, from the express and direct contradictions which have been among the Popes themselves, some reversing that which others have ratified; and others establishing that, which their Predecessors under the severest Penalties have forbid. Yet since the proper and direct way of Arguing, lies in showing the weakness and insufficiency of those Arguments, which are brought in defence of the Pope's Infallibility, that is the Method which I purpose altogether to insist on. For since this great and so much admired Diana of the Papists, is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a thing to be discerned by its own Light, and to be credited merely for itself; as the testimony of the Spirit is, when it bears witness unto the truth of Scripture; and besides, it being generally denied by all the Protestants, who make the Errors of the Church of Rome, the ground of their separation from them, hence it cannot be expected, that we should tamely give up out Assent to believe this Infallibility, unless there be some evident and concluding Reasons to enforce it from us. If therefore it shall appear, that whatever Bellarmine (and when I mention him, I mean the strength of the whole Popish Party) hath said, is altogether impertinent and unconcluding, indeed nothing else but a plain begging the thing in Question; my Deduction from thence will be Infallible, viz. that we have as yet no Reason to believe the Pope's Infallibility.  
To clear up this, the best way will be to take a short view, of those Arguments which Bellarmine allegeth, in his Books De Pontifice Romano; and they are briefly these three.  
1. Some Texts of Scripture in the New Testament.  
2. Some Analogical Inferences out of the Old.  
3. Some Absurdities and Inconveniences which would follow in the Church of God, should we not allow the Pope and Church of Rome to be Infallible.  
1. The Texts of Scripture which Bellarmine, and all Writers since him, do urge to prove the Pope's Infallibility by; are these three, Mat. 16.18, 19 Luk. 22.31, 32. Job. 21.15, 17. From which they draw these three Conclusions. 1. That in those  places, our Saviour did confer upon Peter some special Privileges, above and beyond the rest of the Apostles; and they were 1. Supremacy, in Matthew. 2. Infallibility in Luke. 3. Universal Episcopacy in John. 2. They Assume, that whatever was bestowed upon Peter, was not confined unto his Person, but was promised likewise unto his Successors: since what was granted unto Peter, was given for the good of the Church, and therefore ought not to die with him. 3. They take for granted, that the Pope was Peter's Successor, both in the Bishopric of Rome, and also in all his other Privileges; and for the last, they allege nothing but the credit of that, which they call, Apostolical Tradition.  
Whether or no these Deductions are clear in the Texts, or violently haled and wrested from them; with so much impudent and shameless Sophistry, as a wise and disinteressed Person, would blush to be guilty of, will best appear by examining the places themselves; and if, when they are put upon the Rack, they can be forced to confess so much, as Bellarmine, and the Pope's Parasites conclude from them; I shall then consent to dethrone Scripture from its plainness and Perspicuity; but till then I must take leave to think, that that Church doth very wisely, which makes Ignorance and Implicit Faith, the Mother of Devotion: for nothing less than an overawed and Religious stupidity, would make any man submit unto such Impossible and fare fetched interpretations.  
1. The place in Mat. 16.18, 19 runs thus, And Jesus answered and said unto him, i. e. to Peter, Blessed art thou Simon Barjona, for flesh and blood hath not revealed this to thee, but my Father which is in Heaven: And I say also unto thee, that thou art Peter, and upon this Rock will I build my Church; and the gates of Hell shall not prevail against it: And I will give unto thee the Keys of the Kingdom of Heaven; and, whatsoever thou shalt bind on earth, shall be bound in Heaven; and whatsoever thou shalt lose on earth shall be loosed in Heaven. Which place they thus interpret; 1. By the Rock, upon which Christ saith he will build his Church, is meant the Person of Peter; and the Church's being built upon him, signifies, say they, that the care and government of it was committed to him; and thus they understand likewise his Having of the Keys. 2. By the power of Binding and Losing; they understand, the power of commanding and punishing; of making and repealing Laws; with all such things as belong to a Sovereign and Legislative Power. 3. They tell us, that whatever Peter had here, was likewise granted to the Pope, who is his Successor; and therefore he being the Rock, and the Foundation of the Church, cannot be tossed about with every wind of Doctrine, and therefore is Infallible. But I answer,  
1. Upon supposition that Peter here was constituted, as they call him, Head and Prince of the Apostles; yet, how would this Personal Privilege, any more belong to the Bishop of Rome (if he were Peter's Successor) than what our Saviour elsewhere saith to Peter, Why didst thou doubt, O thou of little faith! doth note the Pope's uncertainty and instability in Believing? Or, 
Mat. 14.31.  what our Saviour presently after speaks, Get thee behind me Satan! doth signify, that every Pope is an Incarnate Devil; or, to take the mildest Interpretation, an Adversary to Christ, and to the good of mankind? For what Reason can be assigned, why the Pope may not as well succeed in Peter's Personal Defects, as into his Privileges? since the Scripture is utterly silent, either that he had, or that he was to have a Successor in either? But  
2. I deny the Supposition, upon which all this Babel is built; that our Saviour did confer any Preeminence of Power and Authority upon Peter, above the rest of the Apostles; because  
1. These words, Upon this Rock will I build my Church, cannot without blasphemy, be affirmed of the Person of Peter; who himself was built upon the Rock, Christ; and was not the Foundation, but only a Workman at the Building. Indeed in the Figurative Description of New Jerusalem, 
Rev. 21.14.  which John makes in his Vision, he compares it to a City, which had twelve Foundations, upon which were written the Names of the twelve Apostles. 
Rev. 21.  So that if the Papists will needs call Peter a Foundation, I hope they will take in the rest of the Apostles, to be sharers with him in that Title. But since the whole Description in John, City and all, is only Figurative and Metaphorical, the Foundation there mentioned, must be like the City; i. e. so called, not in a Real, but only Metaphorical Acception. For to speak properly, as Paul doth, No other Foundation can any man lay, 
1 Cor. 3.11.  than what is already laid, and that is, 
Eph. 2.  that Jesus is the Christ. And therefore when we are said to be built upon the Foundation of the Prophets and Apostles; the meaning is not, that we are built upon their Persons, but upon their Doctrine; the sum of which, is contained in Peter's confession; upon which Rock, our Saviour hath so built his Church, that the Gates or Powers of Hell, however they may rage's, and strive to ruin it; yet they shall never be able finally to prevail against it; but Christ will have a Church, in some place or other, unto the end of the world.  
2. If Peter was the Rock, so as all Christians, even the Apostles themselves, were to depend upon his guidance; what a wretched and tottering condition would the Church have been in, when this Rock, so soon after was shaken, and almost removed out of his place? For within some few minutes, he is rebuked by our Saviour, in no milder language than this, Get thee behind me Satan! The Story of his denying, and that with Oaths, his Master, is too notorious to be palliated, and too sad to be insisted on: Even after our Saviour's Resurrection, when they pretend this promise of Infallibility was inseparably annexed to him, 
Act. 10.  we find him unresolved in that part of his Commission, which concerned his preaching the Gospel unto the Gentiles; and therefore had the assistance of a particular Visiton, more fully to inform him of it; and afterwards at Antioch, we read that he was of so inconstant and unequal a carriage, in that great point of Christian Liberty, complying herein more than he ought, 
Gal. 2.  with the Jewish rigour and austerity, that Paul was forced openly to reprove him for it, and so prevent the contagion of his ill example. So that if he, who in the Court of Rome's stile, is called Prince of the Apostles, in matters of so great moment, was thus subject to Error and Fallibility, I wonder with what face, the Pope, upon the account of being Peter's Suceessour, can plead any exemption.  
3. These words, I will give unto thee the Keys of the Kingdom of Heaven, do not denote any peculiar power, that Peter had over the rest of the Apostles; for then, how came it to pass afterwards, that there were so many, and so fierce contentions amongst them, Who should be greatest? Which our Saviour, at two several times, silences, not, by commanding them to obey Peter, as their Chief; but by utter prohibiting any desire of Sovereignty? If they answer us, as Bellarmine doth, that the Apostles did not clearly understand, that Peter was to be Supreme Head, till after our Saviour's Resurrection, (which by the way, is nothing else but a bold playing with sacred Scripture) Then I demand farther, when there was a new Apostle to be chosen into the room of Judas, why did not Peter, by his sole Authority, 
Act. 1.  design him? or at least when the multitude of Disciples (for so we read that all of them were concerned in the choice) had appointed two, why did they not present them both unto Peter, that he might choose one, rather than suffer the matter to be decided by Lot: sure had Peter had any paramount and extraordinary Power, and withal a peculiar infallible spirit, he could not have better exerted it, than in that emergency. For the Head of the Church, in so concerning a business, first to permit all the multitude, to have a voice in choosing an Apostle, (for if our modern Arguments are good, he might justly fear, that they being for the greatest part unlearned, would choose one like themselves, and so prejudice the reputation of Apostolical Authority) and afterwards to leave the matter unto the uncertain casualty of a Lot, whereas the choice seemed properly to belong to Peter's Jurisdiction; this argues either that his Power, or his care of the Church, was very little; of which last, I hope the Papists do not doubt; and therefore must needs deny the former. For what is it else but to tempt God, to have recourse unto casting of Lots, when a way of choice, more prudent and Infallible, by referring the business to Peter's single Decision, was opened for them. But it seems the Apostles understood nothing of Peter's Supremacy, either then, or afterwards, when they went to choose Deacons, which by all the Apostles, Peter not being so much as particularly mentioned, was committed to the Mulitude; and after the choice, Imposition of hands was performed, not by Peter alone, but as the Text expressly says, by all the Apostles. Will they tell us, that this was a thing below him; 
Act. 6.  and that it did not become Peter's Authority, to interest himself in a matter of so petty concernment? This plea is taken from them, because we read that the Twelve, and among them sure Peter was one, did not think it below them: and besides, it will appear, a strange kind of conceited and useless Authority, which they ascribe to Peter; which in matters, neither of the greatest, such as was the choice of an Apostle; nor of the least moment, such as was the choice of a Deacon, would ever so particularly exert itself, that we might once take notice of his Prerogative. But what kind of Equality Peter stood in to the rest of the Apostles, he shown, 
Act. 8.  in submitting to be sent with John, unto Samaria; to finish that work of the Gospel, which Philip had begun there; for sure our Saviour's Argument is Infallible, 
Joh 15.  that He who is sent, is not greater than he who sends him. And it would have been a strange boldness (I believe the Pope would call it by a worse name in his Cardinals) should the Apostles, have thus presumed to send their Prince, had he indeed been so constituted over them. Yet further, when there was a Question started about the use of Jewish Ceremonies, and a Synod convened about it, 
Act. 15.  why did not Peter then Preside as chief? Why did he suffer the business to be disputed, after he had declared his own Judgement? Why doth James, who spoke after him, give him no more Honourable stile, then plain Simeon? and seems himself, in saying My sentence is, to give the whole solution of the Query, as also the Form of the Future Decree, without taking any notice of Peter's decision? Whence comes it, that after a strict Debate, the result was in the Council, It pleased the Apostles, and Elders with the whole Church; and the superscription of the Letter runs, The Apostles and Elders and Brethren; and the decree, It seemed good to the Holy Ghost, and to us; without any mention of Peter at all, whose Supremacy and Infallibility, ought not to have been thus silently passed over, that the Churches afterwards, might know whether to to have recourse for satisfaction of their scruples. How comes it to pass, that we hear no News of Peter after, but the story is continued wholly about Paul as if the Primacy had been transferred to him? sure the Holy Penman, who mentions so many of Paul's travels, that were of fare less moment, would not have omitted Peter's Journey to Rome, his sitting Bishop there for eighteen years, and fixing the Succession, and Infallibility to boot, upon that See, had he understood any thing of it. Afterwards when Paul meets Peter at Antioch, 
Gal. 2.  Why did he not veil to him, but Irreverently stand upon his Terms, and Openly reprove him? Lastly, For Instances are infinite in this kind, why doth that blessed Apostle Peter himself, 
1 Pet. 5.  disclaim any such kind of Jurisdiction, styling himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Fellow-Elder, and utterly forbidding any pretensions of Lordship and Sovereignty even over the Flocks they fed, much more over their Fellow Ministers. Certainly none of these things, can consist with that grant, which Bellarmine fond supposeth, was here made to Peter, and therefore we may justly conclude, that the words have another Interpretation, which is plainly this: Our Saviour ask his Disciples, what men thought of him, and whom they took him to be; after he had heard the various opinions of others, he continues to ask them theirs; whereupon Peter, in the name of the rest, replies thou art the Christ the Son of God; which being the Article, that then was oppugned, our Saviour pronounces him Blessed for it, not, as if other Believers were not equally blessed, and did not obtain this Faith by Revelation too (for so the Apostle Paul saith expressly, 
1 Cor. 12.  that none can call Jesus Lord i. e. Christ, but by the Holy Spirit) but those words are spoken exclusively, as to any outward means, whereby he might attain that knowledge. For that no less power, than the Immediate action of the Spirit of God, can make a man to Believe on Christ, is not only evident from the nature of the thing, which exceeds all created ability; but likewise from those perpetual contradictions and doubtings, which Beleivers themselves have, before the Spirit of God hath explained and solved them. The promise therefore which our Saviour makes to Peter, of giving him the Keys; etc. concerned all the Apostles, since they were Believers and Disciples as well as he; and so our Saviour enlarges it after his Resurrection, in that general Commission, Whose sins soever you retain they are retained i e. By your Preaching, whom you do declare to be under the power of sin, if they Repent not and Believe the Gospel, their sins are retained. i e. Bound and tied fast to them, for God will never pardon such; but others that embrace the Gospel, are remitted i e. loosed and absolved. So that the result of all is this: From this place, cannot be inferred either. 1. That Peter is that Rock, upon which Christ will build his Church; but rather, Christ himself confessed by Peter. Or 2. That Peter here had any Preeminence of Power, Authority and Infallibility, above the rest of the Apostles; he receiving this Promise only, as a Prolocutor of the Apostles, in whose names he spoke, and they being afterwards joined all equally in the same Commission. Much less can it be deduced, 3. That the Pope, who is not once mentioned, was Peter's Sucessour, or hath the least pretention to claim any thing from him, unless it be his Errors and Fallibility.  
2. The second place of Scripture, which is brought for the Patronage of Peter's first, and then of the Pope's Infallibility; is that which if they had searched the whole Scripture, they could not have found one that doth more directly make against it: The place is Luc. 22.31, 32. Simon, Simon, behold Satan hath desired to have you, that he may sift you as Wheat: But I have prayed for thee, that thy Faith fail not; and when thou art converted strengthen thy Brethren. Here, though by a most miserable instance, we find how frail and fallible Peter was; yet Bellarmine draws from hence two privileges, that were conferred upon Peter. 1. That Peter might never fall from the Faith, how much soever he was tempted of the Devil. 2. That none of his Successors should ever teach any thing contrary to the truth. The First of these I grant; and acknowledge that it was by virtue of this Prayer of our Saviour's, that Peter recovered his station again, after so great a shaking, but withal I add, that this was no peculiar Privilege to Peter, but in common to all the rest, as is more clear in Joh. 17. v. 9 and the Reason why Peter was particularly spoken to, was because our Saviour foresaw he should more foully miscarry: and therefore stood in need of this Cordial to relieve him. But the second, is so little to be gathered from the Text viz, that the Pope, as Peter's Successor should never teach false Doctrine, that it would be an extreme vanity in me, to go about to confute it: Only one fetch of Bellarmine's is not to be omitted; when we object, that if this place be to be understood of Peter's Successors, than it must presuppose, that all the Popes (who will needs intrude into that Title) must first deny Christ, and after that be converted, before they can strengthen their Brethren, or be confirmed in the Faith themselves. To this Bellarmine replies, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify, Peter being turned from sin; but his turning himself to the weak Brethren, to discourse with them, which is a piece of so merry Sophistry, that it only serves to show the wretched boldness of Partial and self-designing men, when they make use of Scripture to shore up and to underprop their ill got greatness; the plainest places than shall not escape their perverse and irregular fancies; as this, wherein there is a gracious Promise made of Peter's Recovery and Conversion, is made to signify just nothing, but the Impiety of those men, who dare thus abuse it.  
3. The Third and last place, which is urged in this controvery, and most insisted on, though to as little, or if possible, less purpose, than either of the former; is Joh. 21.15, 17. Where our Saviour repeats no less than three times. Peter feed my Lambs; and feed my sheep. Bellarmine's Comment upon these words, is very admirable. 1. By Feed, which in the Scripture dialect signifies only to Teach, and compassionately to care for; he understands to Rule and Govern, as Prince, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so rendered. 2. By Lambs and Sheep, he says are understood Christians of all sorts and sizes. Lamb's signifying the weak in Faith; and Sheep the Apostles and Teachers, which are to other Christians, as Sheep are to their Lambs, i. e. the bringers of them forth in the Faith of Christ; over whom Peter is here constituted Universal Bishop, and none who belong to Christ, as one of his sheep, but must by virtue of this Commission, be obedient unto Peter's Rule and Direction. Had Bellarmine stopped here and strained this Scripture no farther, he might have had some commendation for his Wit, though very little for his Honesty, but when he goes on, and Infers, 3. That whatever here is granted to Peter, was intended likewise for his Successor; and 4. That the Bishop of Rome did succeed him: I cannot but observe how ill an Interpreter of Scripture, Prejudice and Prepossession is; for who that reads this place without looking upon it, through the Spectacles of the Pope's Infallibility, can make any other sense of it, than this; that Peter having denied our Saviour thrice, is here thrice minded of his Duty, to humble him under the sense of his former miscarriage, and to direct him, that he could not better demonstrate his Love to Christ, then by showing a care over his little ones; which our Saviour had before enjoined him, when he said Thou being converted, confirm thy Brethren; which is all one with what is here commanded him, Feed my Lambs and Sheep: i. e. Teach, Instruct, Reprove, exhort them, and therein perform all the Acts of a Faithful Minister; as Paul to the Elders of the Church of Ephesus; bids them to Feed the Church of God; 
Act. 20.28.  and Peter to the Elders of the Believing Jews, in that very place, where he forbids them all manner of Sovereignty and Coercive Jurisdiction, commands them to Feed the Flock of God, which was among them. 
1 Pet. 5..2  And what the word Feed signifies, God himself hath already explained, when he promises by his Prophet, that he would give unto his People, Pastors according to his own heart, who should Feed his people, 
Jer. 3.13.  with knowledge and with understanding. So that the word cannot be rendered to Rule and Govern with Force and Authority, and making all men submit, unto his Infallible Dictates; for this is that which God condemns in the Shepherds of Israel; who ruled over them with severity, 
Ezek. 33.4.  and with Rigour, and Cruelty; but with all gentleness and condescension to accommodate themselves unto the weak and infirm state of their Flocks; 
〈◊〉. 40.11.  as God describes himself. He shall Feed his Flock like a Shepherd, he shall gather the Lambs with his Arm, and shall gently lead those that are with Young. 
Ezek. 34.15.16  And again I will Feed my Flock, and cause them to lie down; I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick. This is the part of a good Shepherd, and this is the sum of what here is enjoined Peter.  
After this plain and clear vindication of these Scriptures, had I a mind to make myself, and my Reader sport; I could not find a better Subject, than by enlarging and descanting upon those excellent Arguments, that Bellarmine alleadges to prove. 1. That Peter was Bishop of Rome; and 2. That the Pope did succeed him, not only into that Bishopric, but likewise into all his other more than Apostolical Privileges. The first he proves, from the dignity of that See, which, says he, could not otherwise arise, but because Peter was Primate there: but who doth not see, that the dignity of it, might easily arise from other causes, as particularly from this, because it was the chief seat of the Roman Empire; which is the Reason assigned, why the Bishop of Constantinaple was to have the second place, 
Concil. Constantinop. Can. 5.  because he was Bishop of New-Rome. 2. He proves it, because Peter died and was buried there, as, saith he, is apparent from his Sepulchre, yet to be seen. As if it was not as easy for the Popes to make specious Tombs, for men who never died in Rome, as to Canonize, and make prayers to Saints, who, it is to be feared, have no place in Heaven. His Reasons to defend the Pope's succession unto Peter, are of the same nature; as 1. Because Peter ought to have a Successor; there being, saith he, as much reason for an Universal Bishop, now, as then. Which I easily grant, and return it thus, But there was no Reason for an Universal Bishop then; for then sure the holy men, whose business it was to write all things absolutely necessary unto faith, and godliness, would not have omitted a matter so very important, unto the peace and unity of Christians; and therefore we may safely conclude, there was no such Universal Bishop; but admitting it were so, how will it appear, that the Bishop of Rome, more than any other Bishop, was to be his Successor? Yes, saith Bellarmine. 2. None ever did yet pretend to be Peter 's Successor, but only the Bishop of Rome, and therefore undoubtedly he was the man; Which is all one, as if an Usurper, who had gained a Crown by force, and destroyed all the lawful Heirs, should say, none doth now pretend to the Crown, but myself, and therefore undoubtedly I have a true Title. I believe this is the first case, wherein a confident and peremptory claim, was ever thought to give a rightful possession.  
But I will no longer fight with a shadow, or pursue an Enemy, who hath a Bog for his retreat; for so I account all Arguments taken from unwritten Tradition; which is Bellarmine's last refuge: for what can be more unreasonable, than to allege old Stories, (which serve only to the advantage of the teller, and therefore may justly be suspected to be forged by him) and to use them as Motives, to persuade us unto the belief of that, which in Reason is ridiculous; and in Scripture, the most authentic and allowed Tradition, is not so much as once mentioned. The sum thereof of what I have to say is this; 1. It doth not appear, in any of the  places, that Peter had any peculiar Privilege of Infallibility, or Authority granted to him, above the rest of the Apostles. 2. It doth much less appear that ever he was at Rome, or sat as Bishop there. 3. Upon supposition that the two first could be as clearly proved, as it is clear they cannot, yet that any of Peter's personal Privileges, should be communicated to another, who will needs usurp his Name, and style himself his Successor, can as little be maintained, as that his power of Miracles, his gift of Tongues, etc. should be continued, which the Pope as yet doth not pretend to. I conclude therefore, that Bellarmine's first Plea from Scripture, is so far from Demonstration, that it is scarce tolerable Sophistry, and so much in Answer to his first Argument.  
Secondly, Arg. 2 The second Argument in defence of the Pope's Infallibility, 
Bellar. de s●●mo Pontif. l. 4, 1  is taken from the Analogy and Resemblance, that aught to be between the Jewish and the Christian Church. For in the Jewish Church, saith Bella, mine, there was an High Priest, which was Infallible; unto whom they were commanded to have recourse, in all difficult Causes, and to abide by his Determination; as appears Deut. 17.8, 14. And therefore in the Christian Church, there being the same, if not greater necessity, because of the extent of it, it follows that there must likewise be some visible Infallible Judge, for the ending of Controversies, which will daily arise among Christians, and this can be no other than the Bishop of Rome.  
To this Argument from Analogy I answer;  
1. That the similitude and resemblance between the Jewish and the Christian Church, doth not consist in having the same outward Oeconomy, and Forms of Administration; as in a visible Highpriest, with other Rites and Ordinances answerable to such a Visibility; but in the spiritual and inward performance, of what heretofore was materially and outwardly represented. 
He's 9.10.  So that the Jewish Sacrifices did not import, that they should always be continued, but, as the Apostle tells us, they were to last only, until that great Sacrifice was offered, of which all the others were only faint and weak Preludiums. The like is declared concerning their meats and drinks, their washings, and bodily purifications, 
Heb. 7.18.  with other carnal and on side Ordinances, which were only imposed, until the time of Reformation, and after that, were not, that we read of, to be continued with new names, and under another form, but utterly to be abolished, 
Heb. 7.18.  because of their weakness and unprofitableness. The like the Apostle observes concerning the High Priest, into whose room our Saviour succeeded, who is called a Priest for ever, after another order than that of Aaron, even after the order of Melchisedeck; who can supply all defects of his Church, without appointing a visible Head in his place, by his own immediate Energy, since he lives for ever, 
Heb. 7.25.  to make intercession for them. So that if any upon earth now, will pretend to bear the same place in the Christian Church, that Aaron did in the Jewish, he must be able to show the same divine warrant; for as the Apostle observes, 
Heb. 5.4, 5.  No man takes this honour to himself, but he that is called of God, as was Aaron; so also Christ did not glorify himself, to be an High Priest, but he that said to him thou art my Son this day I have begotten thee. Let then the Pope of Rome, but deal above-board, and show us some such plain place of Scripture, which doth Authorise his plea, and then let them be Anathema that will not submit unto his Dictates; but since this is not so much as once offered, we cannot be faithful to the Honour and Prerogative of out Great and only High Priest, if we do not look upon this pretended Vicar of his, as a bold and unwarrantable Intruder. But  
2. It doth not appear, that the High Priest among the Jews, was at all Infallible, nor doth the place alleged evince so much; 
Deut. 17.11.  for there Moses speaks not of Religious, but of civil causes; and commands that the Parties litigant, should do according to the sentence of the Law, which they shall teach thee; so that the High Priests were not to pronounce according to Tradition, or private fancy, but according to the Law of God, which whoso consulted, might speak Infallibly; not as if the High Priest, merely by virtue of his Office and Place, was more privileged from Error, than the common Jew, but because God did give his Law for an Infallible Rule, and in all parts that concerned his own Worship, had made it so plain and particulat, that unless they would, they could not mistake it. But for want of taking heed to it, we find that in David's time, both himself and all the Priests did Err, in conceiving that the Ark might be carried upon a Cart, which was expressly commanded to be carried upon the Priest's shoulders; whereupon when God smote Uzzah, 
Numb. 4.  David acknowledged that a breach was made upon them, 
2 Chron 15.13  because they sought him not in the due order. Besides in the general Apostasy of the people, which the Prophets so sadly complain of, and so much inveigh against, we have no reason to imagine, 
2 Reg 16.10.  that the High Priest continued steadfast in Religion; since in all probability, Uriah the Priest, whom Ahaz employed in building an Idolatrous Altar, was the Chief Priest at that time, and not only a partaker in, but a promoter of that wicked King's abominations. We read likewise, that none were more fierce against Jeremy, and other of God's Prophets, than the Priests; and to put the matter out of Dispute, we have it plainly told us, that there was for many ages, none in that Church that could Infallibly guide them; so the Psalmist, 
Psal: 74.9.  We see not our Signs, there is no more any Prophets, neither is among us any that knoweth how long. And in Ezra we find, that the Tirshatha, or Governor, as some think Nebemiah, 
Ezra 2.63.  commanded that they should not eat of the most holy things, till there stood up a Priest with Urim and Thummim; who was to inquire of the Lord in difficult cases, according to the command given to Joshua, 
Numb. 25.21.  that he should consult with Eleazar the Priest, who was to ask counsel for him, according to the judgement of Urim: which in Ezra's time, was utterly ceased, and we do not read that ever it revived again. Just as much Infallibility therefore, as the High Priest and Sanhedrim had, in our Saviour's time, when they put him to death; I am content to allow unto the Pope, and a Council of his calling; and more than that, this Argument from Analogy will not amount to. For if they were so fatally deceived, in so important and evident a truth, who had, as Bellarmine supposeth, a clear promise of being Infallibly assisted; how much more liable to Error is the Bishop of Rome, who hath no promise nor pretence of Plea, but only an usurped and unjust possession. Since then, 1. the High Priest of the Jews, was only a Type of Christ, and did not figure any other person in the Christian Church, who was to bear a Resemblance to him: And 2. since he was not Infallible, but in the most concerning business that ever happened, and that was the acknowledgement of the Messiah, most miserably mistaken: And lastly, since the whole Argument doth no more concern the Infallibility of the Bishop of Rome, than of any other Bishop whatever; nothing can be concluded from hence, but that the Prophecy of the Apostle, that God would give some up unto strong delusions, that they should believe a lie, 
2 Thes. 2 10.  by men's taking pains to urge such kind of empty and frivolous Reasonings as these, is abundantly fulfilled. And so much in Answer to the second Argument.  
The third and last Argument, to prove the Pope's Infallibility, is taken from those Inconveniences, which would follow in the Church of Christ, were there not some unerring Judge appointed, to determine Controversies. For since our Saviour foretold, that there would be false Christ's and false Prophets; since the Apostles tell us, that Heresies and Errors would be vented; it would argue that our Saviour had small care of his Church, should be have left it without a Guide, unto whom all might have recourse: As if a Master of a Ship, should be at pains to rig up a Vessel, and put it to Sea, if he did not appoint a Pilot that might steer it through the Waves, and secure it from the Rocks, he might justly be taxed as very improvident. So saith Bellarmine, it will lay a great Imputation upon our Saviour's Wisdom, if, amongst so many prodigious Errors, which, like Waves, are ready to overwhelm the Truth, he should not have provided some such known and visible Pilot, who can guide the Ship of the Church, through all storms, and preserve it safe, from those Rocks and Shelves, by striking upon which, it is otherwise liable to miscarry. Some one therefore is requisite to be the Judge of Controversies, which by Confession of all Ages, is no other but the Bishop of Rome.  
I have enlarged this Argument, and put some kind of stourish upon it, because this is indeed the Papists Achilleum; and upon all turns, the supposed Inconveniences, which will follow, if we admit not of their groundless conceits, are alleged to authorise their unscriptural Institutions. Therefore I answer,  
1. That Arguments drawn from Inconveniences, are so liable to mistake and Error, and, for the most part, do so much savour of Passion and Interest, as well as short-sightedness, in the Arguer; that, in all Disputes, concerning the Truth of any thing, they are of very little weight. It is no hard matter, to fasten some seeming Absurdities, upon the most plain and clearly revealed Truth, as we know the Socinians do upon the Doctrine of the Trinity. The Jews heretofore conceived our Saviour to be a Blasphemer, and thought it would be very prejudicial to their state, to suffer him to live; and afterwards both Jews and Romans did agree, in striving to suppress his Doctrine, because of some Political Inconveniences, which they imagined would follow the spreading of it. Yet all the while, our Saviour was really the Son of God, and his Doctrine, the Power of God unto Salvation for all Believers. So that unless the Papists can clear to us, by some better Motives, than any they have yet produced, that their Bishop is Infallible, the Inconveniences, which they suppose will follow our denying it, ought not to sway with us.  
2. Among Persons, who own the Scriptures to be the Word of God, certainly it is much more rational to argue, such a thing, (as for example the Pope's Infallibility) is not once mentioned there, and therefore undoubtedly was never divinely appointed; than to say it is divinely appointed, because otherwise it would be very Inconvenient. It would have been much more convenient, it all Mankind had been as Infallible, as the Pope is presumed to be; if we had all retained our Innocence, and been exempted from Possibility of offending; one would think, this might have made more for the Honour of God, and the Peace of Mankind, than our present erring and sinning Condition. But we must not measure God's Appointments, or the Real Being of things, by our own Rules of Convenience; nor affirm a Thing to be so, because we conceive it would be very Convenient, if it were so. It is therefore but lost labour, for the Popish Writers, in a great deal of Plausible Language, to declare and set out the great Convenience of Infallibility, when they should first prove to us the Truth and the Existence of it. We may easily fancy, many things to be very Advantageous and Useful to the World, which yet never, either were, or will be: And amongst these goodly Chimeras, wherewith fond persons please themselves; for aught I yet see, this Dream of Infallibility may claim a Chief place.  
3. Those Terrible stories and Tragical outcries, about the danger of Heresies, for the suppression of which, this expedient, of having some one Visible Unerring Judge, must be found out; they are, for the most part, as Mr. Hales well observes, but so many Theological Scarecrowes, set up to fright us from the Disquisition and search of Truth. I know very well, that to teach Heresy i. e. any False and Unchristian Doctrine, is a very great sin; but yet, to prevent this, we must not in all haste run into a greater: 
Supremum in Terris Numen & Dominus Deus noster Papa.  For to set up a visible God upon Earth (according to the Court of Rome's stile) to cry up a man, that is like ourselves, to be Infallible; and then to fall down and worship him; to bring him for an offering, not those worthless Creatures, as Sheep and Oxen (which only were required of Old) but to Sacrifice our souls, to bind over our Reasons and Understandings unto his Oracular Dictates; this is so dull, so stupid an Idolatry, that we may wonder, any learned man would ever go about to defend it, had not the God of this world blinded their eyes; and did they not by this Craft, as that Ancient Father Demetrius the Silver-Smith subtlety argued, get their Live; and divide the spoils of the deluded world, by this gross and Palpable Cozenage.  
Lastly, In answer to all their Allegations from Fathers and Authority, I need say no more than this, that as, though all the world did consent to believe a Lie (as that the Sun was really no bigger than it seems to be, which was the opinion of Epicurus) yet this Conspiracy would never make a Lie to be Truth; so, upon supposition, that all Antiquity did acknowledge this prerogative of the Bishop of Rome, yet could we not from thence infer the Justice and the legality of it; because the most that such Testimonies amount to, is merely this, to show us, not what really was, but what they conceived to be True: I need not therefore be much concerned in examining Bellarmine's Quotations. But yet that I may do Justice to the Christians of former Ages, and vindicate them from being so Unwise, as the Pope's Champions would make us believe they were; I must affirm, that this Doctrine, is so fare from being owned by any of them, for many Centuries, that we have upon Record, many pregnant Instances, which do evince that they did not so much as Dream of it. To draw up which, I shall select only two or three famous Cases, which Bellarmine is pleased to take no Notice of.  
1. 
Euseb. l b. 5. c. 23, 24, 25.  The first Instance shall be from that doughty dispute which was raised about the year 160. concerning the day when Easter was to be kept, the Churches of Asia kept Easter-day precisely upon the 14th of March; at which time the Jews did solemnize their Passeover; but the Western Churches. after many meetings to settle this weighty Controversy, did agree that the day of our Saviour's Resurrection, should be celebrated only upon the Lord's Day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Asian Bishops, notwithstanding this Decree, did persist in their former custom, in which they were defended by Polycrates, who alleged that Philip the Evangelist, John the Apostle and many others, did transmit that Traditional Observance to them. Upon this, Victor the Bishop of Rome, in great heat (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Socrat lib. 6.  saith my Author) did take upon him to excommunicate all the Churches of Asia, but being sharply writ against for it, and stiffly opposed in it, he was forced to revoke his sentence. Which story might afford us very many Observations, as 1. That Superstition and Needless Observation of Days. 2. That Imposition and Abridging of Christian Liberty in things Indifferent. 3. That the Bishop of Rome's Usurpation and exceeding the Bounds of his proper Jurisdiction, did begin to work very early. But I wave these, and only note, that had the Churches of Afia then thought the Bishop of Rome to be Infallible, they would not so peremptorily, in so small a thing as the Retaining of an Old Custom, have refused to submit unto his Judgement.  
2. My second Instance shall be from that Controversy, which for many years was very eagerly managed; viz. Whether such as had received Baptism from Heretics, upon their Return to the Church, 
Cyprian. Epis. 92. Edit. Fam.  should be Baptised again or not? Cyprian and all the African Bishops maintained the Necessity of Rebaptising; and in their Letter to Stephen the Bishop of Rome, after they had at large given the Reasons of their Opinion, they conclude, So much Dearest Brother, have we informed you of, not doubting because of the Truth of your Religion, but such things will please you, which are both Religious and True. But yet we know, that some are very unwilling to lay down any Opinion, which they have once took up; but preserving that mutual agreement which ought to be amongst Brethren, they retain the Customs which they have once been used to. In which matter, we neither Force nor give a Law to any; since in the ordering of the Church; 
Prapositus.  every Governor hath absolute power of his own will, as being to give unto God alone a Reason of his Actings. From which passage written by Cyprian and all the Bishops of Africh (who mere together in a Council for that purpose) it sufficiently appears. 1. That they did not understand any thing of the Bishop of Rome's Infallibility, since they profess to retain their own Judgement, without subscribing to his. 2. That in the outward Regimen and Government of the Church, every Bishop hath equal Power, and ought not Authoritatively, to prescribe and impose Laws upon another. 
Ibid. Ep. 73.  As the same Cyprian, in another Letter; These things, saith he, according to my weak Ability, have I writ, not Imposing upon or Pre-judging any; as if it was not lawful for every Bishop to do as he thinks fit, since he hath free Power of his own Will. And afterwards, when Stephen had declared his Judgement, that he would have none baptised again, whatever Heresy they came from; but that the ancient Custom should be preserved, whereby such Converts were admitted into Church Communion, merely by laying on of Hands. 
Ibid. Ep. 74. Inter catera vel superba, vel ad rem non pertinentia, vel sibi ipsi contraria, quae improvidè atque imperitè scripsit.  Cyprian, in stead of yielding to his Determination, doth tax his Letter of Pride, Folly, and Impertinence; and, in Answer to those words of his, wherein Stephen commanded that nothing should be varied, from the accustomed Tradition; Whence, saith he, was that Tradition? Did it descend from the Authority of our Lord and his Gospel? Did it come from the Commands and Epistles of the Apostles? For God testifies in his Commands, both to Joshua and others, that those things only should be done which were written. And our Lord Christ, when he sent his Apostles into the World, commands them to Baptise, and to Teach all Nations, that they might observe and do all things, which he had Commanded. If therefore any such Custom, (meaning that of Stephen's) be contained, either in the Gospels, or in the Epistles and Acts of the Apostles, then let sach an Holy and Divine Tradition be observed. But what Obstinacy, what Presumption is it, to prefer Humane Tradition, before a Divine Appointment? What Folly is it not to consider, that God is angry, as often as Humane Tradition doth lessen and discountenance Divine Precepts; as he testifies by the Prophet Isay? And our Saviour likewise, in his Gospel, rebuking and chiding the Pharisees, Ye reject the Commands of God, that ye may keep your own Tradition. Of which words, the Apostle Paul being mindful, he likewise adviseth and instructeth us, saying, If any man teach otherwise, and rest not in the sound words of our Lord Jesus Christ, and in his Doctrine; he is puffed up, knowing nothing; from such turn aside. Neither ought Custom, which hath privily crept in amongst some, to hinder Truth from prevailing. For Custom, without Truth; 
Consuetudo sine veritate vetustas Erroris est.  is nothing else but the Antiquity of Error. And it ariseth only from Pride and Presumption, that one is apt to defend his own Practices, how False and erroneous soever, rather than consent to that, which is True and Right in another. For which reason, the Apostle Paul writing to Timothy, 
Docibilem Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adviseth a Bishop not to be Contentious, but Meek and Apt to Teach. But he is Apt to Teach, who is Gentle, and endued with Patience to Learn: for a Bishop ought not only to Teach, but to Learn; since he Teacheth best, who continually grows and profits by Learning. Which the Apostle Paul likewise declares, when he admonisheth, That if any thing be revealed to another which sits by, the First should hold his Peace. Religious and sincere Minds are always prepared to lay aside Error, and to search for Truth; for if we return unto the Head and Original of Divine Tradition, Hamane Error ceaseth; and when the Reason of the Heavenly Appointments, is once throughly discerned, whatever lay hid in Obscurity, is cleared up, and brought to Light. As if a Pipe, that formerly conveyed a great Quantity of Water, should suddenly fail; we would the a have recourse unto the Fountain, to learn the true Conse of such a Stop and Intercision, that if the fault was in the Pipe, it might be repaited, and fitted to receive the Streams of Water, in the same Abundance and Purity, that they issue from the Fountain: so likewise ought all the Ministers of God, in their Observance of Divine Commands, to do: that if the Truth seems wavering and uncertain in any Point, 
Ad Originem Dominicam, & Evangelicam, & Apostolicam Traditionem.  we may have recourse unto the Original, to wit, the Tradition of our Lord, in his Gospel, and by his Apostles: that so the Ground of our Acting may proceed thence, whence the Order and Original of it did first arise. I have at large quoted these words out of Cyprian, both to show how little the Bishop of Rome's Authority was then valued; and likewise to manifest, what that Holy and Learned Man thought to be the only way, whereby all Controversies in Religion ought to be decided: not to depend upon Uncertain Traditions, which at the best are but the Inventions of Men; but to have Immediate recourse unto the Scriptures, and to go no further in any part of Divine Worship, than as their Rule doth guide us. And this Testimony of his, the Papists cannot in Justice refuse, since Cyprian is a Saint in their Calendar, and yet died without ever retracting his Judgement.  
3. My Third and Last Instance shall be, that notable Speech of Pope Gregory, about six hundred years after our Saviour's time; who having had great contests for Superiority, with John the Patriarch of Constantinople; when at sast, John, having the Emperor on his side, did endeavour to gain the Title of Universal Bishop, 
Greg. lib. 4. Ep. 32, 33.  Gregory did fiercely oppose him in it, and in many of his Epistles, affirms that whoever should Assume that Style, he was the Forerunner of Antichrist, a Child of the Devil, an Apostate from the Faith; with many other sharp, but true, sayings to the same Purpose. It pleased God that within few years after, An. 606, Pope Boniface, little minding the Predictions of his Predecessor, did not only claim, but likewise actually take to himself that Name, which, as a Badge of Antichrist, and an Infallible Mark to know him by, he hath ever since transmitted to his Successors. Now I ask, whether Pope Gregory, was Infallible in that Opinion of his, which he doth so often, and so earnestly insist upon? If they tell me he was, than we need not dispute any farther, Whether the Pope be Antichrist, for we have gregory's own Confession, that whoever would arrogate to himself, the Name of Universal Bishop, was undoubtedly so; but, if they say, he was not, than their Conceit of Infallibility vanisheth, as amounting to no more than this, that the Pope is Infallible, when he Speaks and Acts, for the Advantage of his See; but very Fallible when he speaks any thing, though never so deliberately, which in after Ages may make against it.  
I have forebore to Urge, that many of the Popes have actually fallen into Heresy, as Honorius, by Name, who by the sixth Synod, was condemned for an Heretic, and his Epistles commanded to be burnt; and the very express words of some of their Canons are, That the Pope cannot be judged by any, unless he be found to have crred from the Faith; which doth suppose, even in the Judgement of his own Canonists, that there is a Possibility of his Erring. Neither do I insist upon the Decrees of the Counsels of Basil and Constance, which were both assembled, for the deposing of two Popes that were unduly Chosen; and in them it was Enacted, that A Council was above the Pope, which they strictly command all to believe as an Article of Faith: Which Instances, though they strike sufficiently at the Pope's Infallibility, and Paramount Authority, yet because the Answer of some of the most Moderate and Ingenuous Papists, is, that Though the Pope be not Infallible in himself, yet in and with a Council, he is. I shall therefore speak a little to this Conceit; and then conclude.  
I demand therefore of those, who maintain the Infallibility of the Pope, and a Council conjunctim; what Divine Warrant have they for such an Opinion? and where hath God promised Infallible Assistance, unto a Council of the Pope's Calling? For those Texts, that are commonly made use of, as Hear the Church; and, The Spirit shall lead you into all Truth; and, It seemed good unto the Holy Ghost, and to us; with some few others to the same sense, are as impertinently alleged in behalf of a Council, as those , are in behalf of the Pope. For  
1. That Command, Tell the Church, doth not signify an Appeal unto a Synod of Bishops, 
●at. 18.  (who are all of the Pope's Creation, and therefore must needs be Partial for him) but Church there signifies, that particular Congregation, to which we relate as Members; neither do our Saviour's words concern Articles of Faith, and Matters of Opinion, but merely Civil Injuries, as is plain from the Context; for our Saviour having commanded them to forgive one another, he than goes on to tell them, what course they should take, in case a Brother should offend them; first, to reprove him privately; and if that prevailed not, then to take two or three, as witnesses of their proceed: But if notwithstanding this, the Injurious Person still continued Obstinate, then to tell it Caetui, or to the Congregation; 
1 Cor. 5.  as the Apostle Paul adviseth the Corinthians, that being all met together, they should proceed to censure; 
1 Tim. 5.20.  and to Timothy, Them that sin, rebuke before all, i. e. all of that Church, or Congregation, to which they belong, that others also may fear. And this sense, besides that it is the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Church, (which often in Scripture signifies the Congregation, distinct from their Officers; but never the contrary) it likewise fully agrees with our Saviour's Scope, who, as the Offence ariseth, would have the Remedy to arise proportionably, and therefore he useth this Gradation, that first one should reprove an Offending Brother, than two or three, than the Church, or more; according to what we find practised in the Church of Corinth, who it seems had agreed to censure the Incestuous Person, according as the Apostle had commanded them, 
2 Cor. 2.9.  and therefore he tells them, Sufficient to such a one is the Reprehension by many, i. e. even by all the Members of that Christian Assembly, to which he did relate; and if the Offender would not hearken to them, than he was to be thrown out of Communion, and to be accounted as a Stranger to the Church; even as an Heathen, and a Publican. And such Determinations of every particular Church, our Saviour saith, should be ratified in Heaven; For, saith he, where two or three (not Bishops, but Believers) are gathered together in my Name, there I will be in the midst of them: i. e. When any Number of Believers, how small soever, though but two or three, are met for those Holy Ends of Discipline, and in those Ways, which I by my Commands have warranted, I will be with them to Assist and to Guide their Counsels, and to Execute their Sentence. 
Chap. 49.  Accordingly we find in Tertullian's Apology, that in all Christian Meetings upon the Lordsday, together with Prayer and Preaching, there was likewise Censura Divina; i. e. the Sentence of Excommunication, pronounced against all refractory and stubborn Sinners: according to this, our Saviour's Institution.  
If any object, that if Christ will be with two or three, then in all probabily he will be with a Council of many Hundreds, much more. I answer, No doubt he will, if they meet in his Name i. e. according to his Command and Institution; for it is not the Assembly, though, of never so many Thousands, but the End and Manner of Assembling, which hath the Promise of Assistance. And when I can see such a Council, which professeth solely to follow Scripture, according to that sense which (not the fancy of men, whether Fathers or Counsels, but) the Spirit of God enlightening their understandings, doth give unto it; I shall then with all Reverence embrace their Decrees. For I know that such a Council cannot Err, because they will Command nothing, but what is already commanded by God; which every true Christian ought to obey, without the Sanction of any other Authority. But such a Council as this, I am hopeless of ever seeing under the Papecy; since all their meetings, for some hundreds of Years, have been designed, not to search but, to smother Scripture; and to Emprison that Light, which if looked into, would detect and manifest their Errors. So that they come together, not in Christ's but; in the Pope's name; or rather in the name of that God of the world, who is Prince of the Power of Darkness; and whose Kingdom is founded and upheld by the Artifice and cunning of their Teachers, and by the Ignorance and Implicit Faith of their Hearers. Fallere & Falli To deceive and to be deceived, is the best Motto which can be set upon all the Church-doores in the Papal Territories; but Heaven is a place of Light, and the True Church is full of Knowledge, because 〈◊〉 are all taught of God, not to obey or to Believe in 〈◊〉, but in him alone.  
2. That Promise of our Saviour, I will send the Spirit, 
John. 14. etc. 16.  which shall lead you into all Truth, was spoken Personally to the Apostles: And those words, 
Act. 15.  It seemeth good to the Holy Spirit and to Us, were spoken by them, after the accomplishment of that Promise; so that without great presumption, they cannot be wrested to any other; nor such wresting, without great vanity, be confuted: since barely to deny ungrounded suppositions, is a sufficient Confutation.  
If any ask me, since neither the Pope nor a Council is Infallible, as having no peculiar Promise for that purpose, then how shall the Church determine Controversies, or, How shall Heresies be suppressed? I answer, that if the word of God is clear, and the Heresy be Notorious; than every Particular Church hath Power within itself, to excommunicate all obstinate Heretics. But, where the Scripture, is either Dubious or Silent, 
Phil. 3.15.  there charitably to bear with dissenters, and to wait till God shall reveal it to them, is the best way to win them. And this was the only method, which the primitive Christians did take for three hundred years together, to preserve and maintain the Truth of our Religion. Having no Communion with such, as hold manifest and destructive Errors; and in things of lesser moment, Forbearing one another in Love; These will at last be found to be the safe ways of God; whereas to pretend to Infallibility in determining, or to practise Tyranny in Imposing, these are only the ways of Ambitious and self-seeking men, found out not so much to promote Truth (which stands not in need of such Arts) as to Augment a party; which makes all Articles of Faith, to be merely like the Civil Laws of a Land, where most Voices do carry the Cause. Such a kind of Universality as this, True Piety never had, and therefore we need not be sorry, that Popery doth make its boast of it.  
And thus I have, with as much Brevity and Plainness, as the subject would bear, enquired into the Grounds, whereupon the Pope's Infallibility is said to be grounded, and after the most Impartial search, can pronounce of them all Mene Tekell that being weighed in the Balance of the Sanctuary, they are found too light. Neither have I diverted myself, in confuting their worship of Images, their Blasphemous Figment of Transubstantiation, their mingling of works in Justification, their Invocation of Angels, 
Col. 2.19.  which the Apostle saith, is not to hold the Head, i. e. to Err fundamentally. Their forbidding of Marriage and commanding to abstain from meats. Which he who prophesied of them, 
1 Tim. 4.1.  calls the Doctrine of Devils. I have omitted likewise their Furious and Bloody Tenets of Persecuting and Killing all, who do not worship the Image of that Beast which they have erected; 
Rev. 13.15.  for these things, how plainly soever the Scripture speaks against them, will not much concern them to answer, as long as they are fenced about with the Doctrine of Infallibility; whereby they are privileged to put what sense upon Scripture they please: but if the Christian Reader finds that conceit to be clearly disproved, than I hope he will make use of the other Arguments, to satisfy himself, that we have but too much reason to suspect the Pope to be that Antichrist, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawless one, who sits in the Temple of God, and declares that he is God: For in the Church, which is the Temple or House of God; for any man to make Laws, which do oblige the Conscience; For a sinful man to style himself the Head and Bridegroom of the Church, and above all, to affirm that he is Infallible, this is nothing else but to say that he is God; and therein to fulfil the most clear Prediction that can be, concerning The Man of sin; whose way of Rising was to be, by the deceivableness of Unrighteousness, and his Dominion to be Established by Miracles and Lying Wonders; Which no Church in the world doth more confidently boast of than the Roman. And therefore till her unhappy and much mistaken Followers have cleared, that She is not Antichristian, we have little reason to believe that She is a True Church; much less, to think that She is Infallible.  
FINIS.