A SMALL PRESENT To a Roman CATHOLIC, IN Opposition to his present Hear-say Tradition, as not agreeable to the Rule of Faith.  
By one that desires to walk with meekness towards them of a contrary way, if God peradventure will give them repentance to the acknowledging of the truth, and that they may awake out of the snare of the Devil; as others awaking have wondered at their own vanity and misery, dreaming so long without any sound reason.  
By Henry Whistler, Bac. Theol.  
LONDON, Printed by W. W. for Thomas Paybody dwelling in Queen's Head Court, in Pater Noster Row, 1657.   

A small PRESENT To A Roman Catholic.  
In opposition to his present Hear-say Tradition, as not agreeable to the rule of Faith.  
A Roman Catholic Neighbour, lately visiting me with usual respect, I, after my usual manner of hearty affection, would have persuaded him to Reformation, for the good of his soul.  
He replied, If his soul and others like, were unsafe, they were most of any men to be pitied, having so many things persuading to rest under the Roman-Church Judgement for certainty. Before, I had long since given out some Papers to prove the Roman-Church contradictory to herself in all her ways. So the beam being broken, it would not be safe or just to weigh in her balances.  
He desired of me something again in writing, for their learned to read; whereof he had heard lately divers say, that they wanted work, and for reviving occasion, he brought rushworth's Dialogue which waveth my former allegations, in effect thereby granted; and endeavoureth an other way of certainty for his Disciple in dispute against Protestancy, not to trust either Holy Scripture, or other Books alleged for the proof of the Roman Religion through all ages, though commending such students as for their great and profitable pains, but not appliable to the capacities of the Vulgar, who might therein be entangled if they meet with a cunning Adversary: but rather securely to rest in prepossession of the Roman Church, of the present Age; believing his Christian Fathers in report from Christian Forefathers, of what they affirmed age after age, to have learned as by Tradition universal from Christ and his Apostles: without any known opponent, it seeming impossible that at any time all Fathers should together deceive their children; or that all Children should in all Countries be suddenly deceived without any known cause, or any known time of such universal change: a mere Dream.  
Before you require us to show such time of change, prove any such time, of universal accord in the present points of the Roman Faith and practice. The present points controverted, are not contained in the ancient Creeds, & therefore not then believed to be necessary. The points of ancient Creeds are sufficiently grounded in holy Scriptures: the Scriptures so sure, that the Romans were delivered thereunto (Rom. 6.17.) to obey, not to overcome the form of Doctrine to which they were delivered, as since they deny, what the Canonical Epistle to the Romans affirmeth, (concupiscence to be sin) and affirm what is therein denied (Justification by Works.) The Roman Church opposed the whole Epistle to the Hebrews as not Canonical, witness Jerome and Augustine, who nevertheless professed that they believed it to be Canonical; A clear proof that they did not believe the Roman Tradition to bear the rule. Tradition for the power of a general Council, alleged in public by the general Council at Basil against Tradition, alleged in public for the Pope's power to be supreme. How  from contradiction.  
Hear now the Roman Catholique-Disciple his Interloquie.  
I am told that some of our Doctors do maintain, that in the person of the Pope, resides the Rule of faith by a singular gift and privilege bestowed on St. Peter and his successors. And this so rigorously, that no General Council (no not though the Pope's Legates be present and confirm it) is of force to oblige as of faith, till the personal confirmation of his Holiness be obtained. Others they say, esteem the Council above the Pope, and so hold his approbation unnecessary; and that the rule of faith rests in the Council. Others, to make all safe, join both in one, and neither admit the Council without the Pope; nor the Pope without the Council, to breed any Obligation of Faith. And farther, I hear that, among these Divines (of what opinion soever they be; touching the subject in which this Rule or highest Authority resides) some think no new Doctrine can he breached or proposed as certain, and as an Article of faith by what authority soever; unless it were esteemed certain before, and always believed as such: yet they tell me, there are many who maintain, that this highest Authority of the Church (where ever it is) may define points of Doctrine not certainly known hitherto, nor ever expressly believed before. And how all these opinions can be reconciled among themselves, or stand with this, that Tradition is our Rule of Faith, I confess I know not; saith the Cousin in that Dialogue, to which the personate Uncle answereth.  
For the first part of your Objection, I see no great matter in the variety of opinions among our learned: for they only seek out the Decider of points of Doctrine (that is) by whose mouth we are to know (on occasions of dispute) which be our Articles of faith, whether by the Popes, or Counsels, or both; which is not much material to our purpose, whatever the truth be. Supposing we acknowledge no Articles of Faith, but such as have deseended to us by Tradition from Christ and his Apostles.  
Among Protestants, are not allowed such ungrounded suppositions (as petitio principii) begging the thing in question, unreasonable to be granted; in things of dispute where you acknowledge no certain Decider, whereby to know the rule of your supposed sureness: the name of Tradition being equivocal, as drawn to several senses in their threefold vehement opinions, so distinct about the rule with mutual denunciation of curses one against another in public, as about the Roman Catholic proposal of faith, therefore uncertain in itself, and uncertain toward others: Particular men being unable to search all Books, whether counterfeit, or not, in so many languages, or otherways to discern what hath succeeded in a traditionary way of all ages in their own or other Countries.  
The second part of your Objection seems of greater force (said the Uncle to his Ro. ro. Cozen) because some of the learned acknowledge an authority in the (Roman) Church, not only to determine either speculative or practical points of Doctrine, new or old; so as the whole Church is obliged to accept, or not oppose its definition: but also that it can so decree even a speculative point of Doctrine hitherto always held uncertain, and never acknowledged as revealed, never esteemed an Article of Faith; that hereafter the whole Church shall be obliged to believe it is a revealed and necessary point of Christian Faith, which you must know is but an Opinion: nor do the Authors of it oblige any to believe it as certain; nor condemn those who neither do, nor ever will admit such Position: that there's now no Revelations for new points of Doctrine; that Christ Jesus was our only Lawmaker in this kind, having delivered to his Apostles, and they to their Churches, all that was necessary to be known of this degree, and therefore  
Stay Sir, out of such premises of such Roman Catholic Teachers (as are agreeable to Protestants advisement) conclude not over hastily to make your Disciple unsafe in not being troubled at your differences; since contrary to your mind, those high Competitors for Authority, do decree new points of Doctrine, and would oblige all others under pain of eternal damnation.  
[Oblige and not oblige] How your speech crosseth itself? and yet (as an Aeger cutteth and smootheth) all smoothly submitted to Tradition: a name of strong delusion, enchanting to receive, as if that had come continually fluent from Christ, which is against Christ, and against the definition of general Councils (as Image-worship against the commandment of God, and against the determination of two several Councils, one at Frank ford abetting that other at Constantinople) and that at Constance forbidding to communicate lay people under both kinds, notwithstanding the institution of Christ, and the practice of the primitive Church, communicating the people under both; both Christ and his Apostles calling the Cup, the Covenant in Christ's blood; which before the face of Christ, barreth the plea of Roman Tradition therein: and that (constantian non obstante) pleadeth but custom, and that abusively, being not in memorial à part ante, before the beginning, whereof the Primitive practice and institution are acknowledged on the contrary for us.  
In full communion; to say no more of other new points in the profession upon Oath, which you acknowledge to make use of at admission of others to your Church, since P. Pius 4. Alas, unwary souls, engulphed thereby to profess the fatal insinuating guiles, under pretence of Traditions, not knowing what, nor how many, nor how safely to discern among so many false, unrighteous and evil; since evil spirits and false Teachers arose in the Apostles time, and multiplying afterwards, rendered Hear-say a most unsafe guide, especially since that Council of Trent (through final devolution of all to Pope Pius the 4. against the Papal confirmations of so many former Council's Acts) hath frustrated the discretive Rules, either by Pope or Council, or both Pope and Council together, evaporating in your fume as but Opinions; although most elaborate in so many named general Councils, the latter the worse representative of your high minded Roman Church, all easy to be convinced of contradiction, a bar against all hope of any certification by that your imaginary Traditioning way, without any rule or form of certainty whereby to discern pretences of traditional matters, either practical, or especially speculative, experience enough in 2400 years from the beginning, when a man living 800 or 900 years, Doctrines might more easily descend by Tradition, from Grandfathers to Grandchilds; yet if then by the subtle enemy, Tradition was poisoned, and cursedly did poison with Babylonion bitterness, in ambition of an universal selfe-wise Monarchy, worshipping Images of the dead, and worshipping the dead false gods; abominable Idolatry, superstition, cruel persecution against the then worshippers of the only true God.  
Traditionary wisdom so putrifying, mankind needed to have the Law written; and at need God writ it with his own finger in Tables of Stone, and bid Moses write in a Book, against which the evil spirit of enmity practised by force and fraud.  
First by force of lesser Potentates; after that, by the four mighty Beasts descried in daniel's vision Prophetically; the Babylonion, Persian, Grecian, Roman, as in that Imperial outrageous public Edict to burn the Bible; the Christians patience overcoming the Roman persecutors: thenceforth the subtlest infernal enmity projected by fraud in Lamblike profession, hypocritically to defeat the power of Christian Religion, by subduing the written Word of God to Tradition again, in two grand perilous impostures.  
One, as if Tradition were more certain to men.  
An other, as if Tradition were more perfect; so piecing out salvifical Doctrine, partly by unwritten Tradition, and partly by depressing what is written as it were uncertain, and having no certainty toward us, but in dependence upon Tradition unwritten.  
A fraud most mischievous, most wisely prevented by the providence of God, the Holy Ghost, in Booking the New Testament, with those two glorious praises of Certainty, and of Integrity.  
More certainty by writing, then by preaching the Gospel, as affirmed in the first verses of St. Luke's Gospel; admirable caution of God's holy Spirit enditing; so that the Papists own authorized Testament unfasteneth it not, as an impertinent movable, but as the verses prime in that first chapter of St. Luke.  
Having heard and learned the Gospel truths from those that were eye-witnesses and ministers of the word from the beginning, the very prime advantantage of Tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tradiderunt traditioned, or by tradition delivered the same from those first Teachers; yet it seemed good to me to write those things for certainty: the Rhemists translate it Verity: that is not enough, it was Verity before in the first Teachers, but in writing is more, assured certainty: yea more yet, as beyond all fallacy, without all fallacious or fallible incertainty; free, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tutum safe to write, Phil. 3.1. For me to write safe for you, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word here) security; secure verity taught before, yet farther for security to be written, it is good to read it written for assuring, securing, certifying the things wherein thou art instructed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised even in the Principles of saving Faith, although instructed, catechised by the first Teachers, in the first spring of Tradition; yet it is safe, secure, to be further secured of those things, most excellent Theophilus, by interpretation, a lover of God.  
The ancient Epiphanius Haeres. 51. found it not certain to be the name of any particular man, but saith, it might be spoken to every true lover of God, and the Papists Annotations acknowledge it; as the Bereans were esteemed more noble than others for searching the Scriptures, whether those things were so as they heard preached. If the case were so at first when tradition was more easy; much more now (after so long time hath multiplied errors, and the spirit of envy sowed tares, and numberless false Prophets have wrought their nets of subtle fallacies) ought the lovers, if their own souls be lovers of Gods written Word, to secure themselves, that as our Saviour argued the Jews to have been deceived by Tradition from their forefathers: so the Gentiles might not unwarily be caught by pretended Tradition from the Apostles; as the Apostles of us Gentiles, forewarned.  
Here in rushworth's Dialogue, the 3d Sect. 9 the Nephew interposeth in season, saying, P. 197. I have another great difficulty, that our Catechists and Preachers, when they teach us Christian Doctrine, tell us, Thus you are to believe, This you are to practise, without expressing the differences betwixt the points of Doctrine; whereof some perhaps are but only the Answers of learned men, some definitions of the Church, and some matters of Traditions.  
The like I believe of former Ages; Christian Doctrine descending to us so in a heap or confusion, that 'tis hard to distinguish what is of Tradition, what the general consent of the Church, and what only Opinions of the learned; why then may not some Position of this last rank, pass for a Tradition by the adoption of some ages, in which it will be forgotten that ever it had its beginning from the wit and industry of private Doctors? And Sect. 10 I fear it would break the rule and certainty of Tradition: whereon relies the whole frame and building of our Faith; according to your discourse, if truth not delivered by Tradition, may pass for so delivered; what security can we have, that a falsity may not pass in the same manner, and so bring in error among us.  
A doubt wisely framed in the name of a Learner but not well answered by Rushworth the Dialogist in the person of the Teacher, as appeareth in these his words, P. 199. However the Vulgar people seldom observe any difference what is Tradition, and what but of common Opinion. (How doth that seldom not overthrow Tradition, so disabled from being the Rule or motive of their Faith?) Nevertheless those know how to distinguish Doctrines of such different natures, whom we call Divines, if truly such as the name requires. Who can be truly such as the name requires?  
Truly the name appertains to God's attributes, and works; as divine wisdom, divine power, divine goodness, divine sanctification, and divine indignation for condemnation, of such as take his divine name in vain.  
Therefore as learned Bellarmine in his Retractations, blamed his former Books wheresoever he had given the names of Divus or Diva, to Saints of the Roman Calendar, because Divas and Diva were the Titles which Hethenisme gave to false gods and goddesses: hearty zeal, wisheth all would abstain from naming men Divines.  
But to take your meaning, out of your following words. Learned men know; of Doctrine and Discipline, some parts are such as cannot be learned but by immediate revelation; others such as no sensible person can doubt of, if he believe the former: other points there may be, which need art and study to deduce and draw them out of the two former— every one (conversant in Logic, and in judging the qualities of such propositions as belong to science) is capable of understanding these Theological conclusions.  
Beware of Delusions in false Conclusions, Seductions in pretence of Deductions, at that very time in that manner. Under the last Head-ship of Rome, grievous motions were to come, and so they came; Event the sure interpreter of truth, against Novelties crept in, (subtle insinuations of that mystery of iniquity foretold) the vulgar souls are enslaved to trust your Deductions by man's discourse which is fallible and easily mistaken, and uncertain in various Opinions; dependant on immediate revelations so long since, uncertain to this Age, but by the Rule of God's Word written on purpose to be Canonical, that is regular to regulate Faith and practice, with assistance of the Holy Ghost the Teacher, which Christ promised to teach his Disciples all things, (John Chap. 14.) by virtue of his Prayer for the Believers of his Word, as well as for the Teachers from age to age (John Chap. 17.) Believers and Teachers are co-ordained; Peter and Cornelius, as Ananias and Paul, prepared one for another in heavedly vision, to prepare Teachers and Believers in ordinary dispensation, to seek of God the fruits of his blessing to the glory of his Word, Heb. Chap. 4. The word of God is quick and sharper than any two edged sword, and is a discerner of the thoughts and intents of the heart (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) judicative. God the judge of all, could and would speak plain enough for judging all, if they would regard him speaking plainly, joh. ch, 12 He that receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him at the last day, Rev. chap. 20. The dead were judged out of those things which were written in the Books according to their works.  
Prophecy speaketh of things future in the praeterit form.  

1. Because as sure as if they were already done.  
2. Because ordained from before.  
3. Because in doing always as they shall be judged at the end; what judgeth the end, judgeth all the means thereunto.   
The end and the means, as under the same description.  

1. By the Book of Divine Providence, describing what men were abled to do.  
2. The Book of divine Law, and Gospel, describing what men ought to believe and to do.  
3. The Book of divine Remembance, describes what men believe and do.  
4. The Book of Life, what they shall receive for believing and doing or not.   
In this heavenly concatenation of divine Acts, shall men abusively calling themselves Divines, advance the Roman to be more regularly judicious than God? and the Roman word of Tradition, more indicatively regular than the word of God our Judge; avaunt blasphemy, which instead of man's Ministry, prideth man's Magisterality, to steal the glory from God, and his written Word, and his almighty Spirit, which helpeth Teachers to judge as Teachers, and learners to judge as learners; the ear judging words as the mouth tasteth meats, and the eye seethe fire by its own light, & by its own efficacy; fire warmeth, and a fiery sword burneth and cutteth the hand that dasheth against it.  
The written Word of God is all this, Manna the bread of heaven, light in the face of Jesus Christ the Sun of Righteousness; fire of zeal among the Cherubins, and their flaming sword; as bread feeding to life eternal, as light shining in faithful men's hearts, as fire enkindling Charity; but as the firy-flaming sword keeping out from Paradise, the proud scornfully refusing to depend on God his written Word of grace for certainty; The first praise.  
The second praise (of the new Testament written) is Integrity witnessed by Luke the Evangelist in these large expressions.  

1. Of the many which took it in hand to write, not excluding any that were then known of credit.  
2. The creditable witnesses, which saw, or heard, and preached the word of the Gospel.  
3. The matters from the beginning indefinitely, without exception, all things fulfilled (as foretold) the things wherein thou hast been Catechised; things needful toward salvation by Christ our Saviour.  
4. The manner, having diligently attained knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having had perfect understanding of things from the very first.  
5. The Author, the Holy Ghost, it seemed good to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word which is in the Acts of the Apostles, Chap. 15.28. It seemed to the holy Ghost, and 2 Tim. 3.16. All Scripture inspired of God; so this writing of the Rule was by divine inspiration of the Holy Ghost.  
6. The intent to make the Gospel-truth, by writing, more certainly known than by mere narration, or unwritten Tradition.   
Thus both the praises of Christ his Gospel by writing, the praise of more certainty, with praise of integrity meet together in the Evangelicall intention of Luke, and of St. John also, chap. 20. These are written that you might believe, and that believing ye might have life; and Chap. 22. of the Revelation, If any man shall add, God shall add to him the plagues that are written in this Book: and if any man shall take away from the words of the Book of this prophecy, God shall take away his part out of the Book of life. I jesus have sent mine Angel to testify unto you these things in the Churches, the seven Churches of Asia by name.  
Christ jesus not vouchsafing to name the Church of Rome, a sign of no such love unto her, nor trust in her. The Angel of Christ his face or presence, setting his right foot upon the Sea; Wherefore his right foot? Peter having not walked with a right foot according to the truth of the Gospel, (Gal. chap. 2.); and called Satan by Christ, (Mat. 16.); and his pretended successor the Pope (Herod-like) suffering himself to be called God, to be worshipped and married to the Church-spouse of Christ; high time in spirit of jealousy, for the true trusty (messenger) Angelique presentative of Christ his glory, to stand with strength of his right foot.  
Wherefore upon the Sea?  
1. The Sea is mystically significative of the general Council by decree, whereof that Harlot-like Church married to an other, set her seat of pretended full authority to sit over Nations as Rivers, meeting in general Council against the decrees of so many former general Councils: by which contradiction her general Councils (as the Red-sea-waters on both sides) afforded betwixt them safe passage again, for the people of God in spirit to departed from Egyptian bondage again, singing to the praise of God the song of Moses (and the Lamb) again, Rev. ch. 15.  
2 The Sea of the general Council, by whose decree that Harlotry-Church on her superconciliar seat of Authority, forbiddeth Christian people from communion of the Cup at wedding supper of the Lamb: Christ ordaining the Cup to be the new Covenant in his blood; in forbidding whereof, as if the people's union with Christ were by putting water to the Wine. Her Trent Council pointeth at the people as waters in the the 17. Chapter of the Rev. so discovering her to be the Harlot there, over the people as waters.  
3. And in the same Sea over Tongues, advancing her Latin above all others; rank Babylonian policy for advancing her universal Monarchy: Babylon in mystery commandress over Hebrew and Greek, wherein was written the word of God almighty.  
1. By whose just judgement the Roman Church, stricken in brain; published two contradictorious editions of the Bible in Latin, each to be received under denunciation of the greatest curse: the first putting that out as not the word of God, which the latter put in as the word of God; and the latter putting out as not the word of God, which the former put in as the word of God: So the Papists, whether they receive or receive not the Latin edition, are cursed by the Roman Church; and the Roman Church, and they while subject to the Roman Church, are under the curse of Christ, for adding & detracting from the written Book of Christ, both falsely published in the name of Christ, both by pretence of Trent Councill-authority; which not only thus dejecteth the Book of Christ under the Roman word, as of more certainty for her adherents, but imposeth unwritten Traditions to be received with equal reverence.  
For prevention whereof, Christ by his Angelical presence of his glory, bid, Writ the things which thou hast seen, and the things which are, and the things which shall be hereafter, Rev. Chap. 1. For the fall of Babylon, writ Chap. 14. after the voice from heaven Come out of her my people. For holy communion of jews and Gentiles, writ chap. 19 For Reformation of all, writ, Until he say, It is done, chap. 21. A voice from the Throne said, I make all things new; writ, For these words are true, importing Caution to beware of the unwritten as untrue. In the midst of all that mighty Angel of the Covenant, with a Rainbow about his head, swore, the mystery of God shall be finished, as he hath declared by his servants the Prophets: Are not their Prophecies holy Scriptures? and did he not for that intent hold the Book open in his hand when he swore? and set his foot in despite on the Sea, after which no more Sea, the last Sea; and the Council of Trent boasted to be the last, after which no more should need, no more intended by them, to hinder (the freedom of just and full Reformation) by that oath of that P. Pius, for the Trent-frauds and unwritten Traditions: how weak against Christ's oath, out of whose mouth the two edged sword? How rashly doth their last Annotation on the New Testament, pray Christ to judge betwixt them and Protestants? hath he not thus judged already? Christ have mercy upon us all, that by his Grace we may repent, and be fully reform, to his Glory. Amen.  
FINIS.