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 COLLECTION  OF  PURITAN  AND 
 ENGLISH  THEOLOGICAL  LITERATURE 
 
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 LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
 PRINCETON,  NEW  JERSEY 
 
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THE 
 
 Safe  Relisiok 
 
 OR    THREE 
 
 >isputatio: 
 
 For  the  Reformed 
 ATHOLIKE  R.ELJGlOfk 
 
 AGAINST  \j 
 
 POPERY,  j 
 
 oving  that  Popery  is  againft  the  Holy  Scri- 
 tures  5    the    Unity    of    the    Catholike 
 Church  5    the  confent  of  the  Antient 
 Dodfcors,  the  plaineft  Reafon,  and 
 common  judgment  of  fenfeit  £el£ 
 
 By >  Tiichardnaxter* 
 
 Contra  Kationem  ?  nemo  fobrms : 
 Contra  Serif  turas7  nemo  Chriflianu* : 
 /         Contra  Eeclefiam,  nemo  Pacific^, 
 
 Senferit.  Auguit.de  Trinit.L4.G6.  fine. 
 
 London  Printed,  by  Abraham  Miller  ,  for  ThmasVndeYhill  ar 
 the  Anchor  and  Bible  in  Pauls  Church-yard,  and  Francii 
 Tytonzx.  the  three  Daggers  m  Fleet-ftreec,  1657. 
 — 1 _ ^ . ~ * 
 
 / 
 
:| 
 
TO     THE 
 
 Proteftant  Reader. 
 
 Hen  the  motion  was  firfi  made  for 
 the  Publishing  of  thefe  Papers,  it 
 feemed  to  me  to  be  as  the  Carting 
 of  water  into  the  Sj|U  fo  great  ts 
 the  Number  of  the  uearned  Wri- 
 tings of  Proteftant  Divines  againft  the  Papijls 
 (which  will  never  be  well  anfwered  )  that  the 
 moft  elaborate  addition  may  feem  fuperfluous  -7 
 much  more  thefe  hafly  Difputations  prepared  but 
 for  an  exercife  which  is  the  Recreation  of  a  few 
 Countrey-Minifters  at  a  monthly  meeting  ,  when 
 they  eafe  themselves  of  their  ordinary  work. 
 But  upon  further  consideration  ,  I  f aw  it  was  , 
 The  Calling  of  water  upon  a  threatning  fire, 
 which  the  Sea  it  [elf  doth  but  refrain.    Its  more 
 
 A  1  En- 
 
To  the  Proteftant  Reader. 
 Engines  than  a  few  that  are  openly  or  fecretly  at 
 tvork  atjhis  time,  to  captivate  thefe  Nations 
 again  to  the  Romane  Pope.  When  fo  many 
 hundreds  ,  if  not  thousands  are  night  and  day 
 contriving  our  fedudion ,  under  the  name  of 
 Reconciling  us  to  the  Churchy  if  no  body  coun- 
 terwork them,  what  may  they  not  do.  It's 
 not  enough  that-  we  have  had  Defenders  >  and 
 that  their  Books  are  yet  in  the  World,  old 
 Writings  are  laid  by  \  though  much  fronger 
 than  any  new  ones  :  But  new  ones  are  fooner  ta- 
 ken up  and  read.  The  Papifi  shave  of  late  been 
 very  plcntiftill  >  and  yet  very  [paring  in  their 
 Writings.  Plentiful,  of  fuch  as  run  among  the 
 ftmple  iriyidicious  people  infecret ,  fo  that  the 
 -Countries  fwarm  with  them  \  But  fparing  of 
 ]uch  as  may  provoke  any  Learned  man  to  a  Con- 
 futation  :  That  fo,  they  may  in  time  difufe  m 
 from  thofe  Studies  >  andfo  di  fable  the  Mini  fry 
 therein,  and  catch  tis  when  we  are  fecure  through 
 a  feeming  peace  ,  and  fall  up  on  m  when  we  have 
 loft  our  fircngth.  And  I  am  much  afraid  that 
 the  generality  of  cur  people  (perhaps  of  the  befj 
 are  already  fo  much  difufed  from  thefe  fludies  , 
 */ts  to  be  much  unacquainted  with  the  Nature  of 
 Popery  ,  and  much  more  to  fee k  for  a  preserva- 
 tive againfl  it ,  and  a  through  confutation  of 
 them.  So  that  if  Papifts  were  once  but  as  fully 
 out  among  us  in  their  own  likenefs  ,  as  they 
 
 are 
 
To  the  Protefhnt  Reader. 
 
 are  under  the  names  of  Quakers  and  other  Secis, 
 what  work  would  you  fee  in  many  places  ?  I  doubt 
 many  would  follow  their  perntcim  wayes  ,  and 
 fall  like  Sheep  of  a  common  rot-,  or  people  in  a 
 raging  peftilence  ,  especially  if  they  had  hut  the 
 countenance  of  the  times  :  Not  through  their 
 firength  ,  hut  becanfe  our  people  are  naked  , ,  and 
 unmeet  for  a  defence. 
 
 The  work  that  now  they  are  upon,  is,  i.  By 
 Divifions,  and  Reviling  the  Miniflers  ,  to  loof- 
 en  the  people  from  their  Guides ;  that  they  may 
 be  as  a  Majlerlefs  Dog  that  will  follow  any  body 
 that  will  whijlle  him. 
 
 2.  To  takedown  the  Miniflers  maintenance 
 and  encouragements,  that  they  may  be  dijabled 
 fo  vigor  ou  fly  to  re  ft  ft  them. 
 
 3.  To  hinder  their  union,  that  they  may  a- 
 bate  their  firength ,  and  find  them  work^againfl 
 each  other. 
 
 4.  To  procure  a  Liberty  of  [educing  all  they 
 can  under  the  name  of  Liberty  of  Confidence , 
 that  fo  they  may  have  as  fair  a  game  for  it  as  we: 
 And  ignorance  and  the  common  corruption  of  na- 
 ture (efpecially  fo  heightened  by  a  cuftome  in 
 fin)  doth  befriend  the  Devils  cauje  much  more 
 than  Gods  y  or  el  fie  how  comes  it  to  pafs  that  the 
 Godly  are  jo  few  ,  and  Error  >  idolatry  and 
 impiety  doth  fo  abound  in  all  the  earth  ! 
 
 A  4  5.  To 
 
To  the  Proteftant  Reader. 
 
 5.  To  break  the  common  people  into  as  many 
 Seffs  and  parties  as  they  can  y  that  they  may  not 
 onely  employ  them  againft  one-  another  >  but 
 aljo  may  hence  fetch  matter  of  reproach ,  or 
 gainfl  our  profefsion  in  the  eyes  of  the 
 World. 
 
 6.  To  plead  under  the  name  of  Seekers  again  ft 
 the  certainty  of  all  Religion  5  that  men  may  be 
 brought  to  think  that  they  mujl  be  either  of  the 
 Popifi profefsion  or  of  none. 
 
 And  indeed  when  all  Secis  have  done  their 
 worjl  it  is  but  two-,  that  we  are  in  any  (Treat  dan- 
 ger of  (And of  thofe  I  think  we  are  in  more 
 danger  ,  then  the  moH  are  aware  of )  And  that 
 is*>  1.  Papifts  .-  who  plead  not  as  other  par- 
 ties y  onely  by  the  tongue  y  but  by  exciting 
 Princes  and  States  againfl  us  •>  and  disputing 
 with  the  Fagot  or  Hatchet  in  their  hands:  And  if 
 we  have  not  Arguments  that  will  confute  a  Na- 
 vy, an  Army  >  or  a  Powder-plot  y~we  can  do  no 
 good  again  ft  them. 
 
 2.  Prophanenefs  \  animated  by  Apoftate  In- 
 fidels :  This  H  the  Religion  that  men  are  born 
 in.  A}?d  mm  that  Naturally  are  fo  endeared  to 
 their  luflsy  that  they  would  not  have  the  Scri- 
 pture to  be  true  ,  will  eafily  hearken  to  him 
 that  tells  them  it  is  filfe. 
 
 Tea  fo  much  doth  Popcn  befriend  men  in 
 n  vie  torn   cciirfe  a    that  (o?ne  are  apt  to  )oyn 
 
 thefc 
 
1 
 To  the  Proteftant  Reader. 
 
 thefe  together  ,  thinking  at  the  heart  that 
 Chriftianity  is  but  a  fable :  but  yet  for  fear 
 it  jhould  prove  true  ,  they  will  be  Papifis  y 
 that  they  may  have  that  eafie  remedy  for  a 
 referve. 
 
 if  Cod  will  preserve  us  but  from  thefe  two 
 dangers j  Popery  ^  and  Prophanenefs  animated 
 by  infidelitie,  it  will  goe  well  with  Eng- 
 land. 
 
 The  moft  of  my  former  Writings  having 
 been  bent  againfi  the  later  ;  I  thought  it  not 
 amifs  to  let  go  this  one  againfi  the  former. 
 That  jo  I  may  entice  the  common  profeffors 
 to  a  little  more  [erious  Study  of  thefe  feints , 
 and  fttrnifh  them  with  fome  familiar  Argu- 
 ments that  are  fuited  to  their  capacities ,  that 
 every  deceiver  may  not  fnd  them  unarmed. 
 And  here  I  thought  it  befi  to  defend  our  own 
 profefsion  and  overthrow  theirs  in  the  main  > 
 and  not  to  fiand  long  upon  particular  contro- 
 verfies  >  except  that  one  of  the  Refolution  and 
 Foundation  of  our  Faith ,  which  is  the  great 
 difference.  Jet  that  private  unfiudyed  men 
 may  underhand  wherein  the  particular  differ- 
 ences lie  *>  I  have  given  them  a  Catalogue  of 
 them  in  other  mens  words  in  the  end  >  as  re- 
 folving  not  to  do  it  in  my  own. 
 
 In  fJyort ,  I  have  here  made  it  plain  that 
 Popery  is  againfi  Scripture  ,    Re  of  on  ,    Serf?  , 
 
 and 
 
To  the  Proteftant  Reader. 
 
 and  againjl  the  Unity  and  judgement  of  the 
 Church. 
 
 i.  Hither  Scripture  is  True  or  nov  true  r. 
 if  not  ,  Popery  u  not  true  ,  which  pleadeth  its 
 warrant  from  it  (  And  fome  vf  them  Argue  , 
 as  if  they  purposed  to  dijprove  the  Scripture, 
 and  to  imitate  Samfon  >  in  pulling  down  the 
 houfe  on  their  own  heads  and  ours,  in  revenge 
 for  the  difhonor  they  have  j'ujfered  by  theScri- 
 ture.)  if  it  be  true  (  as  nothing  more  true) 
 then  Popery  is  not  true ,  which  palpably  con- 
 tradicteth  it ,  as  in  the  joints  of  Latin  fer- 
 vice  ,  and  denying  the  Cup  in  the  Lords 
 Supper  ,  audmany  other  is  mo  ft  evident. 
 
 2 .  Either  the  Catholike  Church  is  one ,  or 
 not :  if  not  ,  then  Popery  is  deceitful  ,  which 
 maketh  this  its  principal  pretence  ,  for  the  us- 
 urping the  limver\al  Headjlnp.  if  it  be  One 
 then  Popery  is  deceitful  ,  which  is  renounced 
 by  the  far  greater  part  of  the  Catholike  Church, 
 and  again  renounceth  them  •>  and  jeparateth 
 from  them,  becaufe  they  will  not  be  fub)eci  to 
 the  Pope  ,  who  never  yet  in  his  greatefl  height 
 had  the  actual  Government  of  half  the  Chri~ 
 (lian  world. 
 
 3.  Either  the  judgement  of  the  Antient 
 Doctors  is  (ound  or  not  :  if  not,  then  the 
 Church  of  Rome  is  unbound  >  that  is  (worn  to 
 expound  the  Scripture  onely  according  to  thtir 
 
 concent- 
 
To  the  Proteftant  Reader, 
 concent  :  if  it  be  jound,  then  the  Church  of 
 Rome  is  un found  >  that  arrogate  a  Uiniver- 
 fal  Government  and  Infallibility  >  and  build 
 upon  k  foundation ,  that  was  never  allowed  by 
 the  Antient  Doff  or  s  (as  in  the  third Difput.  I 
 have  fully  proved)  and  which  mofl  Chrifltans  in 
 the  world  do  fill  re)e£i. 
 
 4.  Either  Reafon  it  felf  is  to  be  renounced 
 or  not :  if  it  be ,  then  none  can  be  Papifls 
 but  mad  men.  Jf  not  >  then  Popery  mufl  be 
 renounced  y  which  foundeth  our  very  faith  up- 
 on impofsibilities  >  and  teacheth  men  of  necef- 
 fity  to  believe  in  the  Pope  as  the  Vicar  of 
 Chrifl  y  before  they  believe  in  Chrifl  >  with, 
 many  the  like  which  are  afterwards  laid  0- 
 pen. 
 
 f.  Either  our  five  Senfes ,  and  the  J>udve- 
 ment  made  upon  them ,  is  certain  and  InfaU 
 lible  or  not.  if  not ,  then  the  Church  of 
 Rome  y  both  Pope  and  Council  are  Fallible  y 
 and  not  at  all  to  be  trufled.  For  when  all 
 their  Tradition  is  by  hearing  or  reading  , 
 they  are  uncertain  whether  ever  they  heard  or 
 read  any  fuch  thing  $  and  we  mufl  all  be  un- 
 certain whether  they  Jpeak  or  write  it  :  And 
 then  we  mufl  not  onely  fubfcribe  to  Franfc. 
 Sanchez  5  Quod   nihil    fcitur,    but   alfo   (a 
 
 ay 
 
 that  Nihil  certo   creditur.     But  if  fenfe  i?t 
 
 certain   and   Infallible  >    then   the  Church  of 
 
 Rome  y 
 
To  the  Proteitant  Reader, 
 
 Rom,e  even  Pope  and  Council  are  not  onely  Fal- 
 lible ■>  but  certainly  falfe  deceivers  and  deceived* 
 For  the  Pope  and  his  Council  tell  the  Church 
 that  it  is  not  Bread  and  Wine  which  they 
 take-,  eat  and  drink  in  the  Eucharifi.  But  the 
 fenfes  of  all  found  men ,  do  tell  them  that  it 
 is.  I  fee  that  its  Bread  and  Wine ,  I  fmell 
 it  y  I  feel*>,  /  tafte  i%\  and  fo?newhat /hear 
 to  further  my  ajjnrance  .*  And  yet  if  Popery 
 be  not  falfe  ,  its  no  fich  matter.  One  would 
 think  the  dulleft  Reader  >  might  be  quickely 
 hire  refolvedy  whether  Popery  be  true  or  falfe. 
 Look  on  the  confecratcd  Bread  and  Wine,  touch 
 tt  ,  jmell  it  y  tafle  it ,  and  if  thou  canfi  but 
 be  fure  that  tt  ts  indeed  Bread  and  Wine  , 
 thou  maijl  be  as  fure  that  Popery  is  a  delufi- 
 on.  And  if  thou  canfi  but  be  fure,  that  it  is 
 not  Bread  and  Wine  >  yet  thou  maifi  be  fure 
 that  the  Pope  or  his  Council,  nor  any  of  his 
 Doff  or  s  are  not  to  be  believed.  For  if  other 
 mens  jenfes  be  deceitful  r  theirs  and  thine  are 
 fc  too. 
 
 But  theje  things  are  urged  in  the  following 
 Difputations. 
 
 Its  worth  the  observing  how  much  they 
 are  at  odds  among  t  hem  fe  Ives ,  about  the  Re- 
 fohtion  of  their  Faith  ,  and  how y  neer  fo?ne 
 of  them  come  to  m  of  late  >  as  in  The. 
 White' s   Sonus   Buccina;  ,    and  Do^or   H. 
 
 Holden 
 
To  the  Proteftant  Reader. 
 Holden  d^Refol.  fidei,  and  in  Crefly  and 
 V^ne  and  others  may  be  feen  :  And  the tr  fil- 
 ly followers  in  England  think  verily  ,  that 
 theirs  is  the  common  Doctrine  of  that  Church. 
 And  how  folicitous  Creffy  and  others  are. to 
 take  that  Infallibility  out  of  our  way  ax  a 
 ftumbling  fione ,  which  the  Italians  aud  moft 
 of  them  y  make  the  Foundation  and  chief  cor- 
 ner-ft  one.  What  a  task  were  it  to  Reconcile 
 but  Bellarmine  W  Holden  <  Knot  and  Cref- 
 fy ('  both  in  Englifh. )  White  had  fo  'much 
 wit  in  his  Defence  of  Rufhworths  Dialogues, 
 whn  he  wrote  in  Englilh  ,  to  carry  on  the 
 matter  as  fmoothly  >  as  if  they  had  been  all  of 
 a  mind.  But  when  he  writes  in  Latin,  How 
 many  wayes  of  Refolution  of  Faith  y  that  are 
 unfound  can  he  fnd  among  the  Pafijls  as  dif- 
 ferent from  his  own  ?  Vid.  de  fide  &  Theo- 
 log.  Trad:,  i.  Seft.  28.  25?. 
 
 Reader ,  Adhere  to  God,  and  the  Righte- 
 oufnefs  of  Chriit  5  and  the  Teachings  of  the 
 Holy  Ghoft  3  by  the  Holy  Scriptures ,  and  a 
 faithful  Miniftry,  in  the  Communion  of  the 
 Saints ,  and  as  a  member  of  the  Catholike 
 Church  5  which  arifing  at  Jerufalem  5  is  dif- 
 perfed  over  the  world .  containing  all  that  are 
 Chriftians  •,  renounce  not  right  Reafon,  or 
 thy  fenfes  ;    and  live  according  to  the  light 
 
 which 
 
1  o  cue  j/roteitani  rvcducr. 
 which  is  X'ouchfafed  thee  »  and  then  thou  (halt 
 be  Cafe  from  Popery  and  all  other  pernicious 
 damning  errors; 
 
 Marc.  10.16^. 
 
 4i<,  2>, 
 
 To 
 
*To  the  Literate  ^Romanifis  that 
 mil  read  this  Hoo\% 
 
 Men  and  Brethren^ 
 
 Writing  that  fo  much  concerneth 
 yourcaufe5  I  think.  5  fhould  ten- 
 der you  fome  account  of  its  publi- 
 cation 5  efpecially  when  I  know 
 that  not  onely  the.divulging5  but 
 the  holding  of  the  Do&rine  contained  therein  , 
 is  fo  hainous  a  matter  in  your  eyes,  that  if  I 
 were  in  your  power  5  the  fufpicion  of  it  might 
 bring  me  to  the  Rack  and  the  Strappado  y  and 
 the  confeffion  of  it  would  expofe  me  to  the 
 flames,     I  have  many  times  confidered  D  that 
 you  could  never  fure  endure  to  torment  men 
 in  your  Inquifition,   and  confume  them  to 
 afties,   and  fo  induftrioufly  to  embroyle  the 
 Nations  of  the  earth  in  blood  and  miferies, 
 to  work  them  to  your  minds  3  and  fet  up  your 
 own  way  3  if  you  did  not  think  it  right  5  and 
 think  them  exceeding  bad  whom  you  thus  de- 
 
 ftroy. 
 
To  the  Liter  Ate  Romamjts* 
 (troy.  I  find  that  my  own  heart  would  ferve 
 me  to  ufe  Toads  and  Serpents,  and  deftroying 
 Vermine,  half  as  bad  as  you  do  Proteftants  , 
 that  is,  to  put  them  to  death,  though  not  to 
 torment  them  fo  long  :  but  for  gentler  and 
 more  harmelefs  creatures  ,  I  oould  not  do  it 
 without  a  great  relu&ancy  of  my  nature.  I 
 muft  needs  therefore  by  your  works  bear  you 
 record  that  you  have  a  zeal  for  God-,  but  fo  had 
 iome  before  you  that  guided  it  not  by  know- 
 ledge,, Rom*  10.  2.  And  I  fuppofe  your  way  is 
 undoubtedly  right  in  your  own  eyes,or  elfe  you 
 durft  never  profecute  it  with  fuch  violence:And 
 yet  one  that  was  once  as  zealous  in  his  way,  and 
 ihut  up  the  Saints  in  prifon ,  and  received  au- 
 thority from  the  high  Priefts  to  put  them  to 
 death,  and  compelled  them  to  blafpheam,  did 
 afterward  call  all  this  but  madnefs^  Affs  26. 9, 
 10,  11.  Butmethinks  I  find  my  felf  obliged, 
 when  I  fee  men  differ  from  me  with  fuch 
 height  of  confidence ,  to  give  them  fome  Rea- 
 fon  of  my  differing  thoughts :  And  yet  it  is  no 
 great  matter  of  fuccefs  that  I  can  expeft  from 
 this  account.  To  make  any  addition  or  alte- 
 ration in  your  belief,  I  have  no  great  reafon  to 
 expe<5t  5  while  you  read  my  words  with  this 
 prejudice  ,  that  they  are  damnable  herefie; 
 and  depend  upon  him  whom  you  fuppofe  in- 
 fallible ,  for  the  fafhioning  of  your  Faith*  And 
 
 if 
 
v  o  we  literate  Komtimjts. 
 if  I  (hould  fay  that  I  expett  fatisfadion  from 
 youy  with  any  great  hope,  I  itiould  but  diilem- 
 ble.     For  I  have  not  been  negligent  in  reading 
 fuch  writings  of  your  own  as  might  acquaint 
 me  both  with  your  Faith,  and  your  Theologi- 
 cal Opinions  5  and  can  lcarce  reafonably  expedt 
 that  any  of  you  lhould  fay  more  to  fatisfie  mej 
 then  thefe  contain.     For  any  of  you  to  recite 
 the  Canons  or  Decretals  ot  your  Church  or 
 popes,  in  a  writing  to  me  is  in  vain  :  For  I 
 have  them  at  hand  already ,  or  can  have  them 
 at  a  trice.     And  if  you  lay  any  thing  to  me  by 
 way  of  Aniwer,  which  is  not  mthofe  Canons 
 or  Decretals  ,  or  folemnly  pronounced  alrea- 
 dy by  your  Church  to  be  de  fide ,  you  can  give 
 me  little  aflurance  bf  its  verity  \  but  your  own 
 writing  muft  incur  all  thole  reproaches ,  which 
 Knot  beftows  on  the  Dc&nne   of-  C hilling- 
 worth  5  and  we  hear  from  you  io  frequently,^ or 
 the  defect  of  Infallibility.     But-yet,  let  what 
 will  come  of  it ,  I  ihall  leave  fome  flender  Te- 
 ftimony  to  pottenty ,  that  I  diflented  not  from 
 fomany  confident  men ,  without  giving  them 
 fome  or  the  Reafons  of  myciilent. 
 .  I  was  born  and  bred  here  anion?  the  Pro- 
 feffors  of  the  Reformed  Catholik   Chriftian 
 Religion.     When  I  was  young,  I  judged  of 
 your  Profeifion  as  I  was  taught ,  and  the  pre- 
 judice which  I  received  againil  it.  did  grow  up 
 with  me,  as  yours  doth  againil  us.     Yet  re* 
 r  a  3  ceiving 
 
fiftMing.much  good  to  my  foul  by  ParfonsJkxk 
 ok  Refolution  corr§fted(when  I  was  but  fix teen 
 years  of  Age)  it  run  much  in  my  mind  5  that 
 Jkre  there  were  fome  among  you  that  had  the 
 Fear  of  God.  -  When  I  was  capable  of .  it,  by 
 Age  and  Studies  yr  J  made  fome  diligent  fearch 
 into  your  Writers,  that  J  might  know  the 
 true  ftate  of  the  controverfies  betwixt  us.  But 
 ftilll  confefs  I  read  them  with  prejudice  and 
 partiality  %  till  at  laft  I  attained  (as  far  as  I  can 
 Hfid^rftand  by  my  own  heart)  fuch  a  love  to 
 the:truth,  and  an  impartiality  in  my  Studies 
 and  judgement  of  thefe  things  ,  that  I  read 
 your  Writers  ,  withas  free  a  mind  (I  mean , 
 $$  willing  to  find  what  truth  was  thereto  be 
 found )  as  I  do  the  Writings  of  Protefhnts 
 themfelves.  When  I  had  diico v ered  undoub- 
 tedly .that  in  fome  coftrinal  points  3  the  diffe- 
 rences were  made  by  moil  on  both  fides, 
 much  greater  then  they  were ,  and  much  grea- 
 ter then  the  moft  Learned  on  both  fides  that 
 had  any  moderation ,  did  conceive  them  to  be, 
 I  was  the  more  confirmed  in  my  refolutions  to 
 be  impartial  in  my  Studies  ,..  and  fo  have 
 proceeded  (if  I  be  a  competent  judge  of  my 
 own  mind)  to  this  day.  And  after  all,  lam 
 leftinthedifl'atisfadion  which  I  here  manifefL 
 And  by  what  {heps  my  averfenefs  to  your  way 
 hath  been  brought  on  fince  I  began  to  fearch  in-, 
 to  it  impartially,  I  (hall  here  further  declare. 
 
 Rrft, 
 
To  the  Literate  Romanijls. 
 Fir  ft,  I  have  been  moft  offended  with  thofe 
 doctrines  and  practices  5  that  did  inoft  notori- 
 ouily  run  againft  the  ftreamof  the  Holy  Scri- 
 pture -7  for  here  the  cafe  was  fo  plain  that  with- 
 out any  lingular  acutenefs  it  might  be  difcern- 
 ed :  as  in  your  Latin  Service  of  God  with 
 thofe  that  underitanditnot,  your  adminiftring 
 the  Bread  in  the  Lords  Supper  without  the 
 cup  •  that  Image- worfhip  which  your  Writers 
 do  maintain  5   forbidding  Prtefts  marriages  5 
 with  many  fuch  like.     And  yet  fufpe&ing  my 
 own  under  {landing  5  I  read  what  your  Writers 
 fay  alfo  for  thefe :  But  when  I  faw  how  palpa- 
 bly they  ihrccd  the  text,,  it  increafed  my  dif- 
 like  :  And  then  knowing  that  you  contradi&ed 
 the  Scriptures  in  thefe  5  and  finding  withal  that 
 you  build  your  faith  upon  your  Churches  Infal- 
 libility ,  I  was  exceedingly  turned  againft  your 
 profeffion ,   when  I  (aw  your  foundation   fo 
 clearly  overthrown.     But  yetthis  was  not  all : 
 There  was  fcarce  any  thing  that  more  offended 
 me5  then  the  tendency  of  your  Doctrines  .> 
 to  deftroy  the  Knowledge  of  the  people  y  and 
 lead  them  en  in  ignorance  ,  and  pleafe  and  de- 
 ceive them  by  a  company  of  ceremonies ,  in- 
 ftead  of  a  Reafonable  fervice  of  God  :  and  the 
 manner  of  your  worilup  I  could  never  digeft. 
 Other  things  did  grate  very  hard  upon  thofe 
 .truths  which  I  was  confirmed  in ,  but  theft 
 went  againft  the  very  bent  of  my  heart  >  and 
 [a  23  croffed 
 
To  the  Literate  Romanijls. 
 »  -croffed  the  very  ends  of  my  Religion  and'  my 
 Life.     Your  keeping  the  Scriptures  from  the 
 Laity  5  as  for  as  you  do  t,  and  maintaining  it  fo 
 commonly  to  be  the  Original  of  Kerefles  to 
 tranflate  them  into  a  known  tongue  -,  and  ma- 
 king it  fo  deadly  a  crime  to  have  a  Bible  which 
 they  can  read  $  with  your  Latin  Service  aiore- 
 faid,  and  the  formalities  and.fceni.cal  worfhip 
 inwhichyoutrainup  the  ignorant  vulgar  with 
 many  other  things  in  your  do#rine  :nd  pra<fiice3 
 are  iuch  as  leave  mCbut  little  room  for  delibe- 
 ration 5  whither  I  fl'iould  own  them  or  not,,  he- 
 caufe  they  are  fo  .plainely   agamft  the  very 
 end  of  the  Chriftian  Religion.     Had  theie 
 things  come  under  my  confederation  in  a  carnal 
 itate,  when  the  flefh  was  my  enc^and  not  God 
 I  know  not  how   I  fhould  have  entertained 
 them.     But  your  own  Dcdtors  confent  that 
 God  muft  be  my  end ,  zvA  chiefly  Loved3  de- 
 fired  5  and  fought ;  And  will  you  teach  a  man 
 ■thiSj  and  whoodwinke  him  when  you  have 
 <doiie  <  Will  you  bid  him  love  God  I  and  keep 
 
 •  him  from  the  Knowledge  of  him?  Will  ycu  bid 
 -    him.defire  andfeek  him\5  and  when  you  have 
 
 .done  Jock  him  up  in  the  dark  !  Or  will  you  bid 
 '  him  ferve  and  obey  him5  and  yet  forbid  him  to 
 
 •  fearch  after  the  knowledge  of  his  laws  and  will?  • 
 If  you  \vould  bring  me  to  be  of  theft  opinions, 
 
 '  your  reafonings  would  be  to  as  much  purpofe 
 as  if  you  fhould  pcrfwade  me  to  put  out  my 
 
 eyes 
 
To  the  Literate  Romanics' 
 
 eyes  and  put  them  in  your  pockets  5  for  fear  of 
 miffing  my  way  in  my  race,  when  my  life  is  at 
 the  (take :  Or  as  if  you  fhould  perfwade  me  :.q 
 be  ignorant  of  Plowing  and  Sowing,  and  Mer- 
 chandize, and  yet  to  feek  after  provifion  and 
 riches  in  the  world.     I  am  3s  eafily  reconciled 
 as  another  to  thofe  that  Hep  out  of  the  path 
 that  I  am  in ,  if  they  go  towards  the  fame  end:- 
 But  if  you  would  teach  me  u>  turn  my  back  up- 
 on Heaven,  as  the  onely  way  to  attain  it,  this 
 will  not  eafily  down  with  me  :  I  know  that 
 God  is  light,  and  with  him  is  no  darknefs  3  and 
 that  Chri(l  is  the  light  of  the  world,. and  his  fpir.it 
 is  the  illuminater  of  the£aints,cmd  the  word  is  a 
 light  to  our  feet, mdgiveth  wifdome  to  the  fimple:  > 
 And  yet  would  you  have  us  refufe  this  Light , 
 and  choofe  the  Darknefs  i  I  know  that  Satan  is 
 thefrircc  of  darknefs, &  a  ftate  of  death  is  a  ilate 
 of  darinefs ,  tending  to  outer  darknefs  :  and 
 that  it  is  the  laving  way  of  God  to  tranflate 
 men  out  of  darkenefs  into  his  marvellous Highi  i 
 And  yet  would  you  perfwade  me  that  this  is 
 the  way  of  Life  i  What  a  difference  is  thers 
 between  this  dodlrint  of  yours  ,  and  the  very; 
 fcope  of  Scriptures  ,    and  antient  Writers  , 
 and  the  fenfe  of  a  gracious  foul  ?    Solomon 
 would  have  men  to  Hide  the  commandment  with 
 them  ,  and  incline  their  ear  towifdom  >  and  ap- 
 ply their  hearts  to  understanding,  and  cry  after 
 knowledge, and  lift  up  their  voiecfor  under  ft  and- 
 
 [a  3]  ing, 
 
To  the  Literate  Romanifis. 
 
 ingj  and  fee k  for  it  as  filver->  and fe arch  after  it 
 as  for  hid  treasure,  prov.  2.2,3,4.  And  is 
 your  Do&rine  like  this^  I  fay  bids,  To  the  Law 
 and  the  Tefiimonj.  If.  8.  20.  And  the  Bereans 
 are  commended  for  fearching  the  Scriptures 
 daily  to  fee  whether  the  things  were  fo  that 
 were  taught  them  even  by  Apoftles  :  And 
 will  you  forbid  this ,  and  burn  men  for  to  pro- 
 mote their  falvation  i  Did  not  Paul  write  his 
 Epiftles  to  the  Laity  as  well  as  to  the  Clergy  < 
 You  muft  ftrip  me  of  the  grace  of  God,  and 
 reduce  my  mind  to  a  itate  of  darknefs  *,  before 
 I  can  ever  entertain  thefe  principles  of  dark- 
 nefs :  For  light  and  darlmiefs  will  not  have  com- 
 munion. If  by  Arguments  you  would  per- 
 fwade  me ,  fo  plainly  againft  the  life  of  na- 
 ture ,  as  that  I  am  bound  to  blind  or  kill  my 
 felf  in  order  to  my  good ,  there's  fomewhat 
 within  me  that  would  confute  them  befides 
 reafon  ;  And  why  fhould  not  the  Life  of 
 Grace  alfo  be  a  principle  of  felf-prefervation  < 
 As  for  your  Reafon ,  that  men  muft  let  alone 
 the  Scripture  and  hearken  to  their  Teachers 
 for  fear  of  hereltes,  it  will  never  take  with  me 
 till  I  can  believe  you  to  be  lefs  fufpefted  guides 
 then  Chrift  and  his  Apoftles,  and  till  I  can  be- 
 lieve that  a  Scholar  may  not  learn  of  his  Book 
 &  his  Teacher  both  without  any  contradiftion. 
 And  then  for  your  devotions ,  it  is  not  all 
 the  Arguments  in  the  world  5  that  would  ever 
 
 re- 
 
To  the  Literate  RomdMjts. 
 reconcile  me  to  them,  while  I  have  that  „La\v 
 in  any  prevailing  meaiure  written  in  my  heart, 
 that  teacheth  me  to  worfliip  God  in  Spirit  an^l 
 in  truth-     What  man  of  Spiritual  experience 
 can  choofe  butdiftafte  your  way  of  worship  5 
 that  doth  but  read  over  one  ofyour  offices?  and 
 Lady's  pfalcers,  and  fee  the  atte&ed  repetition 
 of  words  5  and  the  ludicrous  kind  of  devoti?- 
 ons3  which  you  teach  the  people ,  more  like 
 to  charms  then  ferious  prayers  to  God !  efpeci- 
 ally  if  he  alfo  obferve  the  huge  number  of  cere- 
 monies which  the  very  body  of  your  worfliip  is 
 compofed  of.    As  there  is  iomewhat  in  nature, 
 that  hindereth  a  man  5  from  delighting  to  eat 
 chaffe  j  or  feeding  upon  meer  air  •,  fo  is  there 
 fomewhat  in  the  new  nature  of  a  Chriftian  , 
 that  is  againft  this  trifling  and  jefting  with  God. 
 
 *   Another  thing  that     *  The  abominable  wick- 
 hath  ericreafed  my  diftafte   ¥™\  orl  >'our  Wj£> 
 
 r  .    J  even  the  Romane  Cardi- 
 
 ot  your  wayes.is  the  com-    nais  flftnifdves ,  is  pro- 
 
 mon  unffOOlinefs  Of  your     claimed    by  many    that 
 °  J  have^  been  your  Priefts 
 
 and  turned  from  you  :  as  Coply ,  Sheldon ,  Bjxhorne,  and 
 many  more  fakh  Sheldon  fin  his  Survey  of  Rome  :  Miracles, 
 jf>.  1 8.  having  fpoken  of  the  Cardinals  Sodomy  )  [Believe  k 
 Reader ,  the  abominations  which  are  committed  by  thefe 
 purpured  Fathers,  and  the  Sup  ream  Fathers  of  that  Syna- 
 gogue are  fo  deteftable,  that 'they  pifs '-all  narration  either 
 of  modeftor  immodeftpen.  J  And  it's  long  fince  Petrarch^ 
 Dant?s\Av:ntin%Panfitnf.Clem(tn?itySabt 
 and  more  of  your  own  Writers  hive  faid  enough,  to  fatis- 
 fie  us  of  your  fanftity.  Many  a  one  that  hath  been  deed  to 
 Popery  in  England  ,  have  been  cured  by  a  journey  to 
 ft#ft?,feeing  the  abominations  of  that  place. 
 
 1*4}  fol- 
 
To  the  Literate  Romamfis. 
 
 followers.  I  have  endeavored  as  well  as  I 
 could  to  be  acquainted  with  them  where  I  came 
 and  I  have  known  but  very  few  of  them,  but 
 have  been  either  Whoremongers,  or  Swearers, 
 or  Drunkards,  or  Gamefters,or  fenfual  livers  : 
 nor  did  I  ever  meet  with  one  to  this  day ,  to 
 my  belt  remembrance,  that  manifefted  afpiri- 
 tual  frame  of  heart  ,  or  had  an/ delight  to 
 fpeak  of  the  workings  of  God  upon  the  foul  5 
 and  the  fweet  communications  of  the  love  of 
 Chrift,  or  could  give  any  favory  account  of  any 
 fuch  fpiritual  workings  in  them  :  but  all  their 
 Religion  was  to  f tick  to  the  Romifh  Church  , 
 and  go  on  in  their  ceremonious  forms  of  wor- 
 ship, abftaining  from  this  meat,  or  that,  and 
 rioting  and  pampering  their  flelh  on  Holiday  es, 
 &c.  If  I  had  know  n  this  to  be  the  cafe  onely  of 
 the  common  people  in  Italy  joy  Spawpr  France, 
 I  fhould  not  have  wondered  :  for  I  know  that 
 moil:  of  the  people ,  do  take  up  their  Religion 
 but  upon  carnal  accounts ,  and  accordingly  will 
 ufeit  :  But  tolind  it  thus  in  England^  where 
 your  number  isfmall,  and  you  pretend  to  hold 
 your  Religion  in  fo  much  felf-denyal  ,  the 
 flare  being  againft  you  9  and  therefore  your 
 party  fhould  be  the  pureft  zelots,  and  ihew 
 the  face  of  yowr  dodfcrine  in  its  greateft  glory  5 
 this  makes  me  judge  of  the  tree  by  the  fruites* 
 And  the  obferving  of  this  hath  made  me  ad- 
 mire , 
 
To  the  Literate  Romamfts. 
 mire  5  that  ever  you  can  make  the  holinefs  of 
 your  Church  5  the  matter  of  fo  great  oftenta- 
 tionasyoudo:  Yea  that  fuch  men  asH.P.de 
 Crefiy  can  have  the  face  to  pretend  that  your 
 admirable  holinefs  in  companion  of  ours5  was 
 the  means  of  their  conveificn  to.  you.  Un- 
 happy man  !  with  whom  did  he  converfe  whik 
 he  teemed  a  Proteftant  <  or  where  did  he  live  < 
 But  this  was  not  his  fate  alone  ♦,  but  of  divers 
 of  his  ftrain.  When  they  are  earned  Prote- 
 ftant95  abhorring  the  power  of  the  Re- 
 ligion ^  which  they  profefs  ,  and  avoiding 
 and  reproaching  the  praddcers  of  their 
 own  Religion ,  and  fo  have  no  communion 
 with  them  5  nor  experience  of  their  holinefs  •, 
 it  is  a  righteous  thing  with  God  to  leave  them 
 to  fo  much  biindnefs  5  as  to  run  iiomjEnghnd 
 to  Rome  for  htflinefs  h  and  that  becaufe  they 
 abhorred  purity  ^  they  fbould  be  fo  blinded  as 
 not  to  difcern  the  beauty  of  it  5  and  yet  to 
 dote  on  the  name  and  coate  of  it ,  which  may 
 be  put  on  in  the  morning ,  and  off  at  night. 
 And  indeed  this  hath  fomewhat  increafed  my 
 averfnefs}  toobferve  that  by  how  much  the 
 more  godly  and  confcionable  any  are  of  our 
 profeilion^  the  more  they  are  againft  yours : 
 and  that  fo  few  of  this  fort  are  turned  to  you  5 
 that  I  yet  know  not  certainly  of  one  5  that  e- 
 ver  feemed  a  Godly  perfon.  And  the  com- 
 mon ignorant  fort  of  people  that  know  not 
 
 what 
 
Tt;  the  Li  for  at?  Romanifts. 
 what  a  Church  is,  nor  what  Religion  is  ■  and 
 that  live  in  fenfuality  and  wickednefs ;  are  the 
 favourableft  to  your  wayes  ,  yea  fo  forward  to 
 promote  them  that  many  of  them  would  quick- 
 ly be  yours  if  the  times  were  but  changed  to 
 you  •  and  thefe  are  the  people  that  I  have 
 known  become  your  prolelites.     When  we 
 have  loft  our  labor  upon  them  ,  and  left  them 
 in  their  wickednefs ,  and  they  that  were  filthy 
 are  filthy  ftill,  then  fome  of  them  turn  Pa- 
 pifts  D  and  this  forfooth  in  admiration  of  the 
 nolinefs  of  your  Church  :  When  I  confefs  for 
 fome  of  them,  I  have  not  been  forry  to  hear 
 that  th£y  we're  turned  to  you :  for  I  thought  5 
 it  may  be  the  liking  they  have  to  you,  might 
 make  them  hearken  more  to  your  reproofs , 
 then  to  ours  •   and  poflibly  you.  might  per- 
 fwade  them  from  Whoredoms  and  Drunken- 
 nefs ;  and  Swearing  5  and  Lying  5  when  we 
 were  out  of  hope  :  But  when  I  perceived  that 
 they  fled  to  you  for  an  indulgence  in  their 
 fin  5  becaufe  fome   of  thefe    are   but   ve- 
 nial fins  with  you  ,  and  they  have  a  palliate  ce- 
 remonial cure  at  hand  to  befool  them  5  I  then 
 acknowledged  the  juftice  of  God  againft  them. 
 I  am  none  of  thofe  that  think  that  there  is  none 
 among  you  {hall  be  faved.    I  have  read  that 
 in  fome  of  your  Writers ,  that  perfwadeth  me 
 it  came  from  a  fan&ifted  heart.    I  am  ready 
 •cb  acknowledge  and  honor  the  Spirit  of  Chrirt 
 
 where- 
 
To  the  Literate  Romamjls. 
 wherever  I  can  difcernit.     Butlmuft  profefs 
 that  I  was  never  yet  fo  happy  as  to  converfe 
 with  a  Papift,  that  manifefted  an  experienced, 
 gracious,  heavenly  mind  -?  though  I  am  truely 
 willing  to  make  the  heft  of  them.     And  that 
 your  Church  fhould  be  as  the  fink  or  channel^ 
 to  receive  the  excrements  and  filth  of  ours,  is 
 no  great  argument  of  its  holinefs  in  my  eyes. 
 And  if  a  few  that  are  lefs  fenfual  turn  to  you,  it 
 is  commonly ,  as  far  as  I  can  difcern  ,   the  Te- 
 nants or  fervants  of  fome  of  your  way,  that 
 are  led  by  worldly  refpefts ,  and  they  are  fuch 
 -  ignorant  fouls  that  they  know  not  what  the 
 Religion  is  which  they  are  turned  to,  nor  are  a- 
 ble  to  give  a  reafon  of  their  change.     I  have 
 fpoke  with  fome  affe&ed  to  vour  way,  and 
 fome  turned  to  it,  that  have  thought  our  do- 
 ftrine  wfts  yours,  and  vours  was  ours '  for  in- 
 ftance,  that  we  taught  that  men  misht  live 
 without  fin ,  and  you  taught  otherwife :  and 
 have  deny  ed  that  you  hold  the  co&rine  of  mans 
 merits ,  and  divers  the  like.     Are  not  thefe 
 good  Catholikes ,  and  well  converted ,  that  be 
 of  our  mind  ,  and  do  not  know  it  i  And  I  ob- 
 ferve  among  your  own  Writers ,  that  ufually 
 thofe  that  write  in  the  moft  heavenly  ftrain^  are 
 thofe  that  give  fome  wound  to  your  profeffion, 
 by  fome  confiderable  oppofition,  as  Miranh- 
 U^  Gerfon^  Bernard^  and  many  more. 
 
To  the  Literate  Romanifts. 
 And  it  hath  more  difofre&ed  me  to  your 
 way,  to  obferve  how  low  the  defign*  of  your 
 Religion  is,  in  comparifon  of  ours :  You  can 
 let  the  common  people  be  as  blind  2s  Moles  , 
 and  worfhip they  know  not  what !  And  youal- 
 moftconfin  Religion  unto  Votaries  and  Cloy- 
 ilers.  Whenas  the  defign  of  our  Religion  is 
 to  make  the  generality  of  our  Paftoral  charge 
 more  holy  by  far  then  your  retired  Votaries. 
 And  (as  far  as  I  am  able  to  learn )  I  do  verily 
 think  that  there  are  in  the  fmall  Town  that  I 
 live  income  hundreds  of  fouls,  that  have  more 
 true  felf-denyal  ,  humility  \  acquaintance  with 
 the  faving  works  of  Grace  ,  abhorrence  of  fin, 
 delight  in  God,  and  believing  ferious  thoughts 
 of  heaven  ,  then  is  to  be  found  in  twenty  of 
 your  Monafteries.  When  I  am  in  ont  of  their 
 meetings  which  you  account  but  a  curied  SchiC- 
 matical  conventicle,  I  can  behold  their  diligent 
 attendance,  their  humble  learning  ,  their  mo- 
 deft,  orderly,  ferious  devotions,  and  afterwards 
 their  painful  recollections  and  improvement  of 
 what  they  learn.  But  among  you,  Ifhould 
 fee  a  dumbe  (hew ,  a  pompous  oftentation , 
 compounded  of  Ceremonies,  and  words  which 
 are  as  no  words,being  not  by  the  people  under- 
 ftood.  And  lam  certainly  informed  by  tra- 
 vellers that  have  known  them,  and  by  your 
 own  confeflions,  that  you  have  Priefts even 
 like  your  people  and  your  fervices.  Even  un- 
 learned 
 
To  the  Literate  Komamjls. 
 learned  men ,  that  are  but  able  to  read  their 
 Mais  •  like  fome  of  the  woi  ft  of  our  old  Rea- 
 ders, whom  we  have  caft  out :  However  you 
 may  have  learned  jefuites  and  Fryers  3  that  are 
 bred  up  chiefly  tor  your  Theological  wars, 
 while  the  people  that  live  in  peace  under  you 
 are  famiilied. 
 
 It  hath  alio  much  increafed  my  difaflfe&icn, 
 to  obferve,  by  what  grofs  kind  6r  cheating  you 
 carry  on  your  caufe.  Yon  make  a  noifewith 
 the  oftentation  of  Miracles  $  but  we  can  never 
 fee  one  of  them,  nor  have  certain  proof  of  it. 
 I  confefs  if  I  could  fee  them5  they  would  work 
 on  me  much :  and  I  would  go  from  Sea  to  Sea 
 to  fee  one :  but  I  know  not  whither  to  go  with 
 the  leaft  hope  of  fuch  a  fight. 
 
 You  talk  much  of  perle&ion  5  and  keeping 
 the  Lav  of  Cod  without  fin  :  But  how  long 
 will  it  be  before  you  willfhewus  one  of  thofe 
 Chiefs  perfect  men  <  I  have  enquired  of  thofe 
 that  I  thought  moil  likely  5  and  they  have  told 
 me  that  fuch  men*  there  be  in  the  world  5  but 
 would  not  be  intreated  to  (hew  me  one  of  them* 
 Nay5itama7ethme!)  that  you  fliould  glory  of 
 perfection,  where  it  is  fo  hard  to  find  fincerity, 
 and  to  meet  with  a  man  that  will  not  curfeand 
 fwearD  and  whore  5  and  be  drunk.  Yea  more 
 to  find  that  after  this  oftentation  of  perfe<5tion5 
 you  come  fo  lew  as  to  make  thofe  to  be  perfect 
 which  we  fuppofe  to  be  in  a  damnable  ftate  : 
 
 For 
 
J  o  the  Literate  Romamfis. 
 For  how  many  abominable  fins  do  you  make  to 
 be  venial  C  Do  I  need  ro  tell  you  what  fome  of 
 
 &°,,VIlW[lters  %  of  Fornication ,  and  of  a 
 Pneft  rather  keeping  a  Concubine  then  a  wife  • 
 aixd  what  games  have  come  to  the  Church  b y 
 Whoi-ehoufes.   and  what  a  trade  it  is  at  *„  J 
 ,na  Venice  ^c    To  give  inftance  but  in  the  fin 
 ot  lying,  how  light  do  you  make  of  it'  vea 
 you  fear  not  to  teach  your  Englifh  profelyt« 
 That  IA  lye  is  a  mortal  fin,  when  it  is  any Leat 
 Monorto  God  or  notable  prejudice  to  J #£ 
 bor-x  Otherwife  if  it  be  meerly  offciousorfeft- 
 W "<  ¥■  iW^MtMey  are  the  woi  dsof 
 &T,  (they  lay  Henry  Turbervile)  in  his  Cate- 
 chifm ^pag.  160.  Yea  he  faith  ^.268     That 
 LSj  this  mmufi  know  when  a  finis  morial,  and 
 when  vem a.1-  Becaufe  to  any  mortal  (m  it  \  re- 
 quired, both  that  it  be  deliberate  and  perfectly 
 voluntary- ^  And  then  fet  altogether    and 
 confider  what  your  Writers  make  of  venial  fin- 
 no  worfe  then  your  Dodor  Thorny  faith,  that    ■ 
 genial  fin  hath  not  perfect  am  rationem  peccati 
 but  is  Analogically  called  fin :  and  thai "none $ 
 contra  Legem-  quia  venialiter  peccans  nonfacit 
 quod  lex  prohibet,  nee  pretermits  id  ad  mod 
 texperprtceptumobligat,  fed  fact t  p-mef  U- 
 T%  Y/frT^6  La»>~»o/ forbidden 
 
 And  that  it  deferves  not  damnation-,  and  eternal 
 fumjhment  is  not  due  to  it ,  but  temporal  onely, 
 
iz.q.ffl+a.l.c.&q.l&.a.i.c.  And  that  it 
 mdu.ceth  not  a  blot  on  the  foul,  12.  (j.  89.  a  i.e. 
 But  onely  as  it  hinder eth  the  lufire  of  Grave,  and 
 therefore  may  be  done-  away  without  the  infufion 
 of  habitual  grace,  3.^.8.7.2.*-.  Apply  this 
 now  to  your  Lift  inftanced  cafe.  It  feems  now 
 that  the  Law  of  God  forbiddeth  not  Lying  y 
 when  it  difhonoreth  God  but  a  little  and  not 
 greatly^  or  when  it  is  a  prejudice  to  another  but 
 not  notable ,  It  forbids  not  men  to  lie  Offici- 
 ouily  or  in  jeft  •,  as  H.  T.  fpeakes.  Nay  it 
 feems  if  you  cur fe  or  fwear  or  blafphcam  the 
 name  of  God,  or  kill  your  own  Father  or  Mo- 
 ther5  it  is  but  a  venial  fin  5  if  you  do  it  not  de- 
 liberately ^  and  perfectly  voluntarily.  And  is 
 not  here  a  fine  do&rine  to  make  men  perfect  * 
 Have  you  no  way  to  make  your  felves  perfe<ft> 
 but  by  making  the  Law  of  God  l'mperfeft  i 
 How  can  you  perfwade  us  to  value  fuch  per- 
 fection <  Doth  H.  T.  think  that  a  man  tha 
 hath  the  ufe  of  Reafon  is  not  bound  by  God  iq 
 deliberate  ot  all  the  weighty  adtions  of  his  life  J 
 And  if  a  man  fhall  kill  and  blafpheam  inpaffi- 
 on5  and  fay  Q/  did  not  deliberate  5  4nd  there- 
 fore it  is  no  fin :  God  did  not  forbid  it  we*:~\  Shall 
 this  excufe  him  <  Or  is  fuch  dodirine  to  be  en- 
 dured among  Chriftians :  Jf  God  do  not  make 
 it  a  reafopable  mans  duty  to  ufe  his  reafon  in 
 the  greateft  things,  and  to  deliberate  of  what 
 he  faith  or  doth  3  I  know  not  what  either  Rea- 
 fon 
 
To  the  Literate  Romanifts. 
 
 jfon  or  Law  is  made  for.  I  think  on  the  con- 
 trary that  [  Not  deliberating  5  efpecially  in 
 weighty  cafes  is  a  heinous  fin  \  and  the  principal 
 caufe  of  all  other  fin  ,  in  many  of  the  ungodly. 
 So  I  fay  of  the  other  limitation :  that  (it  beper*- 
 feff  ly  voluntary']  Paflion  may  make  a  blaiphe- 
 my  or  murder  but  imperfectly  voluntary  $  and 
 yet  that  proveth  not  that  God  forbiddeth  it 
 not.  For  the  will  it  felf  is  under  a  Law  , 
 which  puts  it  upon  duty  5  and  not  onely  re- 
 trains it  from  finful  volition  or  nolition  :  And 
 therefore  if  the  will  do  but  fufpend  its  aft  5  in 
 whole  or  in  part.  r  and  thereby  let  the  com- 
 manded faculties  miicarry  5  I  (hall  yet  believe 
 that  this  is  forbidden^and  a  proper-fin.  What 
 if  you  have  a  charge  of  the  fouls  of  your  flock  \ 
 and  you  fleep  while  they  are  milled:  Or  if 
 you  were  a  Phyfician,  and  had  charge  of  your 
 patients  lives  5  and  you  tall  alleep  till  they  are 
 part  recovery  -7  are  you  no  linner ;  and  do  you 
 not  go  againft  the  Law  <  Yes,  you  are  a  mur- 
 derer :  For  though  the  thing  be  not  voluntary 
 quoad afftm  voluntatis,  it  is  morally  or  imputa - 
 tively  voluntary  5  propter \omifstonem  actus.  If 
 Wolverhampton  Papiits  be  fed  with  fuch  do- 
 ftrineas  this-,  they  may  well  be  many  ^  but 
 they  are  unlikely  to  be  good.  Inconfiderate- 
 nefs  (which  I  took  for  one  of  the  itaoft  de- 
 ftroyingfins)  itfeemsisanotable  prefervative 
 from  fin  2  For  be  fur e  you  deliberate  not  D  and 
 
 you 
 
you  break  no  Law  of  God  what  ever  you  do» 
 And  if  there  be  no  Law  againft  Lying,  except 
 the  lyes  of  the  higher  ftfain  that  are  by  H.  TK 
 excepted,  no  wonder  then  if  Papifts  be  Lyars. 
 And  can  you  think  it  any  injury  to  you  if 
 from  hence  I  interptet,  not  onely  many  of 
 your  Hiftorical  writings  (fuch  as  the  Image  of 
 both  Churches,^.)  but  alfo  much  of  the  jug- 
 ling  that  is  in  England  at  this  day.  If  you  put 
 your  felves  in  the  Garbe  of  Quakers,  Euthufi- 
 afts  ,  Anabaptifts,  &c.  and  pretend  that  you 
 are  of  their  opinions,  and  deny  your  felves  to 
 be  what  you  are,  as  long  as  you  think  that 
 thefe  lies  are  pious,  and  rather  honor  God,then 
 greatly  dijhonor  him ,  and  rather  do  good  to  o- 
 thers ,  by  promoting  the  Catholike  caufe,  then 
 notably  tn]nrc  them ,  can  any  man  (ay ,  thats  of 
 your  opinion  T  that  they  are  againft  the  Law 
 of  God  i  And  why  call  you  that  a  venial  fin , 
 which  is  againft  no  Law  ,  when  fin  is  a 
 tranjgrejfion  of  the  Larv  ,  and  wbitt  there 
 is  no  Lmv  there  u  no  tranfgrejfon  y 
 i  Ioh.  3.  4.  Rom.  4.  1 5  •  And  why  fay  you 
 that  veniam  mcretur ,  when  yet  you  fay  that 
 fdnam  dte-rnam  non  meretur  !  How  can  there 
 be  vtnia  fine  mento  vcl  debito  yan<z  ?  What 
 need  you  any  pardon  of  that  which  was  never 
 deferved  by  you  i  And  what  need  yen  ask  for- 
 givenefs  of  thefe  fins,  or  be  beholden  to  God 
 tor  it,  if  the  puniftunent  to  be  forgiven  were 
 
 £b]  never. 
 
To  the  Literate  Romamjts. 
 uever  due  (  Will  you  beg  the  remiffion  of  a 
 debt  which  is  no  deht^  Aquinas  makes  venial 
 qnd.  mortal  iin  to  differ  as  Reparabile  &  trrepa- 
 rabile  %  becaufe  fiom  an  inward  principle  the 
 dne  may^be  repaired ,  but  the  other  not  with- 
 out mfufed  fupernatural  grace.  Bnt  is  it  ever 
 the  lefs  iin  \  becaufe  it  is  refarabile  i  Nay  what 
 needs  it  reparation  if  it  be  not  a  tranfgreflion  i 
 But  what  is  th  s  Reparation  that  he  fpeaksof.f 
 Is  it  the  remiffion  of  the  guilt  and  punifhment? 
 No  fare';  for  eternal  punifhment  he  faith  3  it 
 deferveth  not  5  and  internal  principles  do  not 
 litre  forgive  the  puniihment  of  fine  On  we 
 foxgitfe  cur  ielves  <  \fy  hat  is  it  then  i  Is  it  the 
 removing of  the  blot <  No-:  properly  pecca- 
 tum  venule  non  inducit  mactdam ,  as  before 
 faid^  Is  it  that  venial  iin  is  eafier  conquered 
 and  forfaken  then  mortal  i  ,  No  fure  :  For 
 Aquinas  tells  us  that  a  man  may  live,  for  a 
 little  while  without  venial  fin,. but  not  long^ 
 ■,      ,         a  r  ,    but  without  mortal  fin. 
 
 Veniale,  culpa  non  e/r,  Jed       .  ■      n      \  -ii 
 
 difrfith  ad  cuipam.  Ret-  they  may  eaiily  live  till 
 nerm.cont.  Waldenf.ubi  death.  What  this  repa- 
 wfra*  ration  then  is,  I  do  not 
 
 certainly  know.  But  whatever  it  is5  methinks 
 it  fhould  fuppofe  a  proper  iin5  and  not  onely  A- 
 nalogical ,  an  a  defert  of  eternal  punifhment  to 
 be  remitted. 
 
 And  here  I  muft  adde,  that  another  thing 
 that  lately  hath  much  difaffe&ed  me  to  your 
 
 pro- 
 
To  the  Liter ate  Romawjls. 
 profelfion,  is  to  fee  by  what  ?clual  fraud  and 
 jugling  it  is  propagated.    Do  you  think  I  fee 
 not  the  game  that  you  are  now  playing  in  the 
 darke  in  England^  in  the  perfons  of  Seekers, 
 Behmenifts,  Paraceifians,  Origeniits,  Quakers, 
 and  Anabaptifts  i  I  muft  confefs  I  naturally  ab- 
 hor collufions  and  diffimulation  in  the  matters 
 of  God.     If  your  way  were  of  God  ,  it  need- 
 ed not  fuch  devices  to  uphold  it  y  nor  would  it 
 fuk  fo  well  with  works  of  drrknefs?  If  you 
 have  the  truth,  produce  it  nakedDand  deal  plain- 
 ly5and  play  above  board !  For  my  part  I  do  not 
 fear  being  cheated  out  of  my  Religion  3  by  any 
 thing  but  feeming  force  of  Argument  :  for  I 
 mean  to  know  what  I  receive  before  I  take  it  , 
 and  to  tafte  and  chew  it  before  I  let  it  down  : 
 but  the  blind  incautelous  multitude ,  and  half 
 witted  giddy  perfons  5  and  difcontented  licenti- 
 ous half  ftudyed  Gentlemen  ,  may  poflibly  be 
 caught  by  fuch  chaffe  as  this. 
 
 Another  of  your  diilimulations  which  in- 
 creafeth  my  diflatisfa&ion  is  ,  Your  pretending 
 to  the  ignorant  people,  that  you  are  all  of  a 
 mind ,  and  there  are  no  divisions  among  you  , 
 and  making  our  divifions  the  great  Argument 
 to  raife  an  odium  agrinf^ our  dovfh  ineD  calling  us 
 Schifmaticks,  Hereticks  and  the  like.    When 
 indeed  no  one  thing  doth  fo  much  turn  away  my 
 heart  from  you  as  your  abominable  Schifm. 
 Do  we  not  know  of  the  multitudes  of  Opini- 
 
 [b  23  oris 
 
To  the  Literate  Romanifts. 
 °ns  among  you  5  mentioned  by  Be  liar  mine  and 
 other  of  your  Writers:'  If  you  call  me  out  to 
 any  more  of  this  work  j  I  mean  the  next  time 
 to  prefent  to  the  world  a  Catalogue  of  your  Di- 
 vifions  among  your  felves,  that  it  may  appear 
 how  notable  your  unity  is  i  If  the  Jefuites  are 
 to  be  believed,  what  a  filly  fottifh  generation  are 
 your  fecular  Pricitsflf  your  Prieits  are  to  be  be- 
 lieved, what  a  feditious  hypocritical,  cheating 
 packe  are  the  Jefuites  i  I  fpeak  not  the  words  of 
 your  Proteftant  adverfaries,but  of  thofe  of  you* 
 own  Church.     Do  I  not  know  what  Guiliel.  d? 
 Santto  Amove  and  many  another  fay  of  your 
 own  Church  i  Do  you  think  I  never  read  Wat- 
 jons  guodlibets,  and  the  many  pretty  {lories  of 
 the  Jefuites  exploits  there  mentioned  by  him  rff 
 I  do  not  think  that  you  fuffer  many  of  your 
 own  followers  to  read  thefe  books  that  are  writ- 
 ten againft  one  another  by  your  felves.     But 
 the  great  divifion  among  you,  that  oolite  over- 
 throws your  caufe  in  my  efteem,  is  that  between 
 the  French  and  Italian ,  in  your  very  foaadati- 
 on  which  all  your  faith  is  refolved  into.  You 
 have  no  belief  of  Scripture,  nor  in  Chriit7  no 
 hope  of  heaven ,  you  differ  not  from  Turkes 
 and  Infidels ,  but  onely  upon  the  credit  and  au- 
 thority of  your  Church :  And  this  Church  muft 
 be  infallible ,  or  elfe  your  faith  is  fallible :  At 
 leaft  it  muft  be  of  fovereign  authority.     And 
 when  it  comes  to  the  up{hot,you  are  not  agreed 
 
 what 
 
To  the  Literate  Romanijis. 
 what  this  Church  is  i  One  faith  it  is  the  Pope 
 with  a  General  Council  ^  and  another  faith  it  is 
 a 'General  Council,  though  the  Pope  diflent. 
 One  faith  the  Pope  is  fallible  ,  and  the  other 
 faith  a  Council  is  fallible.  One  faith,  a  Pope  is 
 above  the  Council5and  another  faith  the  Coun- 
 cil is  above  the  Pope.  And  now  what  is  be- 
 come of  your  Religion  <  Nay  is  it  not  unde- 
 nyable  that  you  are  of  two  Churches  fpecifical- 
 ly  different  <  Certainly  a  body  Politick  is  fpe- 
 cified  from  the  fumma  foteftas.  And  there- 
 fore if  the  French  make  a  Council  the  [umma 
 poteftas,  the  fovereign  power  5  and  the  Itali- 
 ans make  the  Pope  the  fovereign  ,  and  a  third 
 party  make  the  Pope  and  Council  conjunct  on  - 
 ly  ,  the  fovereign ,  are  not  here  undeny- 
 ably  feveral  Churches  fpecifically  diffe- 
 rent i 
 
 And  then  you  have  another  deceit  for  the 
 falving  of  all  this,  that  increafeth  my  difaff efti- 
 on.  You  glory  in  your  prefent  judge  of  con- 
 troversies, and  tell  us  it  is  no  wonder  if  we  be 
 all  in  pieces  that  have  no  fuch  judge.  And 
 what  the  better  are  you  for  your  judge  *7 
 when  "he  cannot  or  dare  not  decide  your  con- 
 troverfies  <  No ,  he  dare  not  determine  tins 
 fundamental  controverfie  ,  whether  himfelf  or 
 a  Council  be  the  fovereign  power ,  for  fear  of 
 lofing  the  French  and  thofe  that  joyn  with  them. 
 So  that  it  muft  remain  but  dogma  Theologicum 
 
 [b  3]  and 
 
7>  the  Literate  Komdnifts. 
 
 and  no  point  defide^  what  is  the \ummd  Pot efta*^ 
 and  yet  all  that  is  dc  fide  5  even  our  Chriftiani- 
 ty  and  Salvation  muft  be  refolved  into  it?  And 
 doth  not  this  dire&ly  tend  to  infidelity?  Would 
 you  have  ferious  Chriftians  deliver  up  them- 
 felves  to  fuch  a  maze  as  this  for  the  obtaining  of 
 unity  i  What  the  berter  are  you  for  a  judge  of 
 controverfie,  in  all  thofe  hundreds  of  differen- 
 ces that  are  among  your  felves  5  when  your 
 judge  either  cannot  or  will  not  determine  them? 
 Are  not  we  as  well  without  him  as  you  are  with 
 him?  plain  things  that  are  paft  controverfie 
 have  no  need  of  your  judge !  It  is  no  contro- 
 verfiewithus  whether  (Thrift  be  xhzMefsiah^ 
 whether  he  rofe  £  afcended  and  will  judge  the 
 world :  And  if  we  go  to  darker  points  5  your 
 own  judge  will  fay  nothing  or  worfe.  Why 
 do  you  cry  out  fo  much  agamft  expounding  the 
 Scripture  otherwife  then  according  to  the  fence 
 of  the  Church  5  when  your  Church  will  give 
 you  no  interpretation  of  them  ?  Do  not  your 
 expoiitors  differ  about  many  hnndred  texts  of 
 Scripture \  and  neither  Pope  nor  Council  will 
 decide  the  controversies  ?  Thefe  are  therefore 
 meer  delufions  of  the  world  y  with  the  empty 
 name  of  a  judge  of  controversies.  And  indeed 
 you  fometime  ihew  your  felves  that  you  have 
 no  fuch  high  conceit  of  your  Pope  (whatever 
 you  would  make  the  world  believe )  as  to  truft 
 bis  judgement.     Your  own  VxkftWatfon  tells 
 
 us 
 
To.  tic  Liter**?  Rcmanijts. 
 us  in  his  Quodlib.pag.  56.  57.  That  thejefuites 
 cc  [Preached  openly  in  Spain  againft  Pope  Six- 
 QCtus  the  laft  of  all  holy  memory  3  and  railing  a- 
 cc  gainft  him  as  againft  a  mod  wicked  map  y  and 
 "monfter  on  earth  :  they  have  called  him  a 
 "  Luther ane  heretick ,  they  have  termed  him  a 
 ccWolf^  they  have  laid,  he  had  undone  all 
 cc  Chriftendome  ir  lie  had  lived:  and  Cardinal 
 cc  B  ell ar  mine  himfelf  as  judge  paramount  being 
 cc  asked  what  he  thought  of  his  death,  anfwer- 
 cc  ed5  £)ui  fine  ptnitentia  vivit?  define  paniten- 
 cc  tia  mcritnrrfrocnldubio  adinfernum  dejcendit  : 
 and  to  an  Fngliih  Doctor  of  our  Nation  he  faid, 
 "  \JZonceptts  verbis ,  quantum  capio ,  quantum 
 H  fapio,  quatrtum  intelligOj  dejcendit  ad  infer - 
 "num.']  And  yet  we  mufthold  our  Belief  in 
 Chriit  on  the  credit  of  iuch  a  mans  infallibi- 
 lity. 
 
 But  yet  I  have  not  come  to  that  point. of 
 your  Schifme  which  above  all  things  in  the 
 world  doth  alienate  my  mind  from  your  pro- 
 feflion.  And  that  is  your  reparation  from  all 
 other  Chriftians  in  the  world  r  I  find  in  my  felf 
 fo  great  an  inclination  to  unity  D  and  the  title 
 QCatholike]  is  fo  honourable  5  in  my  efteem, 
 to  them  that  deferve  it  5  that  if  I  had  found 
 you  to  have  the  unity  and  Catholike  Religion 
 and  Church  which  you  boaft  of,  it  would  hive 
 much  inclined  me  to  your  Church  and  vva y .  But 
 when  I  find  you  like  the  Donatifts  confining  the 
 [b4]  Church 
 
To  the  Liter  Me  Romanifls. 
 Church  to  your  party ,  and  making  your  felves 
 aSe&andFa<ftion5  and  unchurching  and  dam- 
 ning the  far  greateft  part  of  the  Chriftians  in  the 
 world ;  this  left  me  affured  that  you  are  mcft 
 notorious  Schifmaticks.     When  I  faw  fo  much 
 knowledge  and  holinefs  comparatively  among 
 the  Reformed  Catholikes  ^  and  fo  much  igno- 
 rance and  wickednefs  among  the  Papifts  teven 
 here  where  are  but  a  remnant  that  adhere  to 
 their  Religion  againft  thecourfe  of  the  Nati- 
 on) and  when  I  read  fo  many  plain  promifes  in 
 Scripture,  that  Whoever  believeth  in  Chriftfhall 
 notferifhy  and  that  if  by  the  fpirit  tve  mortifie  the 
 deeds  of  the  body  we  fhall  live ,  and  that  if  we* 
 Kefent  cur  fms  fhall  be  forgiven,  yea  that  Godli- 
 nejs  hath  thefromife  of  this  life  and  that  to  come% 
 and  then  when  I  nnd  that  the  Papifts  for  all 
 thefe  certain  promifes  5  do  unchurch  and  damne 
 us  all ,  becaufewe  believe  not  in  the  pope  of 
 iJfl/z^aswellasin  Chrift-,  this  fatisfied  me  as 
 fully  that  you  are  moft  audacious  Schifmaticks  s 
 as  I  am  fatisfied  that  you  are  Papifts,    What ! 
 muft  I  be  a  Papift  on  fuch  grounds  as  thefe  f 
 Muft  I  believe  becaufe  you  tell  me  fo 5  that  all 
 the  moft  confcionable  heavenly  Chriftians  that 
 I  am  intimately  acquainted  with  are  unfan<5tifi- 
 ed  5  ungodly  3  and  in  a  ftate  of  damnation  i 
 When  I  am  a  witnefs  of  the  earneft  breathings 
 pf  their  fouls  after  more  communion  with 
 God  5  .When  they  would  not  live  in  one  of 
 
 thofe 
 
I  To  the  Literate  Romanics. 
 
 thofe  fins  that  you  call  venial,  for  all  the  \yorld5 
 When  they  mortifie  the  flefli  ,  and  live  in  the 
 fpirit ,  and  wait  for  Chrifts  appearance.     And 
 yet  that  fuchas  the  Papifts  fhall  be  faved  that 
 .are  fo  far  below  them,  becaufe  they  believe  in 
 the  Pope  of  Rome  f  Why  you  may  almoft  as 
 well  perfwade  me  to  become  a  Papift  by  telling 
 me  that  you  have  eyes  in  your  heads  ,  and  nofes 
 on  your  faces,  and  the  reft  of  the  world  have 
 none.    Doth  Chrift  fay.  He  that  helievethy  and 
 refenteth  fhall  he  faved  •,  and  muft  I  believe 
 that  all  Proteftants  (hall  be  damned ,  let  them 
 believe  and  repent  never  fo  much?  This  is 
 to  bid  me  \jeafe  to  helieve  Chrifi  ]  that  I  may 
 believe  the  Pope  \JCea\e  to  he  a  Chrifiian]  that 
 I  may  become  a  Papift.     I  am  confident  I  fhall 
 aever  be  Papift ,  if  it  may  not  be  done  but  by 
 believing  that  all  the  Godly  that  I  am  ac- 
 quainted with  are  ungodly,  and  in  the  way  to 
 hell. 
 
 And  (to  fptak  of  the  quantity  as  well  as  the 
 quality)  I  feel  a  kind  of  universal  charity  with- 
 in me ,  extending  to  a  Chrifiian  as  a  Chrifiian, 
 and  therefore  to  Ml  the 
 
 Chrijlians  in  the  World  ,     Armenwum  Ecclefta ,  fa 
 
 which  will  not  give  me    EthJofum  &  yd™™  & 
 
 ,  11-^1  *****  *\Uc"  Apofloli  con- 
 
 i€3.Ve  tO  believe  if  a  hun-      venenata  nonfubfunt  Ro- 
 
 dred  Popes  fliould  fwear  wan*  Ecdf*  Reinerm 
 it,  that  the  far  greateft  ffiffiSSS&i! 
 part  of  Chriftians  fhall  be 
 
 dam- 
 
To  the  Literate  Romanifts. 
 damned ,  becaufe  they  are  not  fuhje&s  to  the 
 Pope !  The  Papifts  are  but  a  handful  of  the 
 Chriftians  in  the  world  \  at  leaft  the  fmaller 
 part  by  far  !  The  moft  of  them  never  acknow- 
 ledged the  fovereignty  of  your  Pope.  And  a 
 few  ages  ago  ,  before  Mahometanifm  and  Hea- 
 thenifm  diminifhed  the  number  of  Chriftians  in 
 Afia  and  Africa  ,  the  Papifts  were  but  a  fir  all 
 proportion.  There  are  but  lately  taken  off 
 from  the  Chriftian  Religion  ,  its  probable, 
 twice  as  many  as  all  the  Papifts  in  the  whole 
 world  I  If  it  were  but  the  Kingdomes  of  Nubia 
 and  T endue  ^  how  far  would  they  go  on  this  ac- 
 count i  A  Bifhop  of  your  own,  and  Legate  of 
 the  Popes  that  dwelt  in  thofe  Countries  $  faith, 
 that  the  Chriftians  in  the  Eafterly  parts  of  Afia 
 alone ,  exceeded  in  multitude :  the  Chriftians 
 both  of  the  Greek  and  Latin  Churches :  J>acob. 
 d  Vitriaco  Hift.  Orient,  c.  77.  And  which  is 
 more  5  the  whole  Church  for  many  hundred 
 years  after  Chrift  were  far  from  being  the  fub- 
 jeds  of  the  Pope  of  Rome  !  And  indeed  had 
 Chrift  no  Church  till  the  Pope  became  univer- 
 fal  Monarch?  Muft  Paul  be  datrtned  becaufe 
 he  was  not  one  of  Peters  fubje&s  i  Do  not 
 your  confeiences  know  that  fwearing  obedience 
 to  the  Pope  of  Rome ,  was  a  thing  unknown 
 for  many  hundred  years,  yea  that  it  is  a  novelty 
 in  the  world  <  Muft  Chrift  lofe  for  ever  the 
 moft  of  his  Chiirch ,  even  thofe  that  never 
 
 heard 
 
To  the  Literate  Romanifts. 
 
 herrd  oi'Rcme;  becaufe  they  believe  not  in 
 the  Pope  *   Never  fliall  I  be  Papift  while  I 
 breath  ~  if  I  muft  be  engaged  to  fend  the  moft  of 
 the  Ghriftianson  earthy  to  the  Devil,  2nd  that 
 upon  fnch  an  r^xc-wnt  as  this.     Thefe  things 
 are  F6uric3  tl>olike5  fo  unchriftian,  fo  inhumane, 
 that  I  wonder  and  wonder  a  hundred  times, 
 how  any  learned  5  fober  men  among  you  i  are 
 able  to  believe  them.     For  my  part  I  am  a  re- 
 [olvQ^Cathldih  5  that  own  the  universal  Church 
 of  Ch/ijl ;  and  cannot  limit  my  charity   to  a 
 corner  or  a  faction  $  efpecially  Fo  grefs  a  one  as 
 yours.     I  own  not  the  errors  or  other  fins  of 
 any  of  the  Churches  ,  Fo  far  as  I  can  difcover 
 them  :  But  if  I  muft  make  them  Hereticks 
 ?nd  unchurch  them  for  thefe  ( yea  even  thoFe 
 that  ro  under  the  name  of  Neftorians  ,  and 
 Eutichians )  I  muft  needs  put  you  in  amoegr 
 them  5  who  I  think  do  erre  more  grofly  then 
 they.     But  I  am  none  of  your  judge  :  Nor 
 none  of  your  moft  rigid  adverfaries.     I  am 
 one  that  hive  been  oft  called  a  Papift  in  print  5 
 for  avoiding  Fome  of  thore  extreams,  into 
 which  fome  others  have  run  from  you.     I  am 
 one  that  cannot  choofe  but  hope  that  there  are 
 thouFands  that  fhall  be  Faved    that  profefs 
 themfelves  of  your  Church  and  way.     But 
 that  I  cannot  do  Fomy  Felf  ,  and  the  pveafons 
 why  I  cannot  do  it,  I have  thought  good  here 
 to  let  you  know.     Many  more  there  are  3  but 
 
 I 
 
7  o  we  Literate  Romamjts. 
 I  have  mentioned  fome  of  them  in  the  following 
 Difputations  ,  to  which  I  refer  you.  I  can 
 truely  fay  this  in  the  prefence  of  the  Lord  that 
 knows  my  heart  ,  that  if  I  knew  it  my  felf , 
 I  would  mod  gladly  turn  Papilt  before  I  fleep 
 if  I  could  difcern  it  to  be  the  way  of  God  : 
 Yea  if  I  had  but  any  probability  of  it ,  and 
 knew  but  the  man  that  could  give  me  fatis- 
 fa&ory  evidence  on  your  fide ,  I  would  wander 
 from  Sea  to  Sea  to  find  him ,  as  weak  and  unfit 
 for  travail  as  I  am.  And  therefore  if  any  learned 
 man  among  youy  have  fo  much  confidence  o£  his 
 way,  and  charity  to  my  foul  ,  as  toper  [wade  me 
 to  his  opinion,  hefhallaiany  feafonable  time  be 
 rvellcom,  and  I  (hall  thankfully  entertain  any  e- 
 videncethathe  can  bring,  according  to  my  ca- 
 pacity. But  then  I  muft  defire  him  to  deal 
 plainly  and  compare  facet ,  and  not  to  juggle 
 Under  the  vizor  of  a  Seeker  ,  or  any  other 
 Sedt  -,  for  that  way  will  never  take  with 
 me. 
 
 And  I  muft  further  here  profefs  that  this  pa- 
 per comes  not  with  any  cruel  or  bloody  defign 
 againft  you.  I  write  not  to  exafperate  the  Go- 
 vernors agAinft  you,  fo  far  as  to  deal  unmerci- 
 fully with  any  of  you.  And  whereas  under 
 the  vizor  of  the  feds  before  mentioned  you  are 
 of  latefoearneft  in  pleading  for  a  toleration  r 
 deal  but  impartially  like  honeft  men ,  and  I 
 will  fet  in  with  you.  Procure  but  a  toleration  for 
 
 the 
 
To  the  Literate  Romanifts. 
 the  Reformed  Chriftian  Religion  in  Italy  and 
 Sfaine  and  your  part  of  Germany  Vortugal^&c. 
 and  I  fl- ould  willingly  petition  the  fovereign 
 Powers  in  England  that  you  might  have  as 
 much  liberty  here :  But  that  you  fhall  have  full 
 liberry  here 3  andProteftants  have  none  where 
 you  can  hinder  it  3  this  is  not  equal  dealing.  But 
 how  comes  it  to  pafs  that  you  that  pretend  fo 
 much  to  unity  are  in  this  alio  of  fo  many  opini- 
 ons ;  the  Englijh  Papifts  are  for  liberty  of  Re- 
 ligion 3  and  the  Sfamjh  and  Italian  are  againft 
 it  i  But  I  muft  cry  you  mercy  :  I  now  con- 
 fider,  It  is  but  your  ielves  that  you  think  have 
 right  to  liberty  here  5  and  others  fhould  have  it 
 but  in  order  to  yours.  As  hardly  as  you  think 
 you  are  ufed  in  England^  you  live  openly  a- 
 mongus,  and  no  man  that  I  hear  of  layeth 
 hands  on  you :  When  you  know  if  a  Spaniard 
 or  Italian  be  known  to  be  a  Protefiant,  hee's 
 as  fure  tormented  and  burnt  at  a  flake  as  the 
 coat  is  on  his  back.  Do  ycu  not  know  this  to 
 be  true:'  Were  I  in  thefe  places  where  your  Re- 
 ligion hath  its  will  5  I  know  one  leafe  of  this 
 book  would  caufe  me  to  be  burnt  to  afhesrthat  I 
 am  alive  is  becaufe  I  am  not  in  your  power : 
 But  tor  my  part  I  wifli  not  the  fhedding  of  one 
 drop  of  your  blood,  nor  your  imprifonment  or 
 banifliment^but  only  your  moderate  and  necef- 
 fary  reftraint  from  open  iniquity  and  feducing 
 of  thofe  that  are  unfurnifhed  to  encounter  you. 
 
 I 
 
u.  (j  urn,  x>*K^*t  j.vu//;urtt  /frj« 
 
 I  havelbme  invitation  to  make  this  profeffw 
 on,  by  the  ufage  of  a  Juflice  of  Peace  of  this 
 County  ^  who  was  fo  far  your  friend  as  to  cen- 
 fure  me  and  others  for  a  late  Gratulation,  and 
 petition  to  his  Highnefs  the  Lord  Prote&or, 
 iubfcribed  by  many  juftkes,  and  by  the  Grand 
 Jury  and  thoufands  of  the  County  ^  and  to 
 centure  the  faid  petition  to  be  of  a 'cruel  and 
 bloody  complexion  •,  inferring  to  your  honor 
 and  the  reproach  of  the  Reformed  Churches, 
 a  vindication  of  your  Religion  from  the  guilt 
 of  the  Powder-plot  and  Spanifh  invafion,  and 
 other  foreign  bloody  a&s,  and  charging  as  much 
 on  the  Reformed  as  can  be  charged  on  you,  ac- 
 cording to  the  Hiftory ,  called  [The  Image  of 
 both  Churches.']  And  what  was  this  bloody 
 petition  of  this  County  <  Why  i  when  you 
 hadmurthered,  andbaniihed,  and  lfarved  fuch 
 a  multitude  of  the  poor  Proteftants  in  Savoy, 
 and  we  were  aflured  of  it  by  a  Narrative  from 
 the  Lord  Protestor  himfelfj  inviting  us  to  con- 
 tribute to  relieve  the  remnant  ,  in  the  fenfe  of 
 your  continued  bloody  dealings,  and  of  the  fad 
 caieof  thofe  poor  people,  and  the  favor  of  his 
 Highnefs  toward  them ,  we  returned  him  a 
 thankful  acknowledgement  of  his  care,  and  ad- 
 ded our  defires  to  ufe  the  moft  eifeftual  means 
 to  hinder  the  growth  of  fo  bloody  a  do&rine, 
 left  it  lhould  reach  our  felves  at  laft,  yet  adding 
 that  we  dtfired  no  rigor  as  to  your  perfons :  but 
 
 craved 
 
craved  the  promoting  of  the  Reformed  Reli- 
 gion ,  and  of  unity  among  our  felves  as  the 
 means  of  our  prefer  vation.  The  world  is  come 
 to  a  fair  pafs :  when  our  brethren  are  murdered 
 by  thbufands,  we  are  bloody  for  mentioning  it^ 
 and  blaming  you  tor  it  ,  and  defiling  our  felves 
 to  be  preferved  from  your  dodxine  and  rage  > 
 fo  as  without  any  rigor  to  ourperfons.  Alas 
 poor  Proteftants  !  When  your  throates  are 
 cut  by  the  merciful  Papifts  5  you  are  cruel  and 
 bloody  for  faying  fo  3  When  they  have  killed 
 one  half,  the  other  half  is  bloody  if  they  de- 
 fire  to  efcape.  By  my  good  will  Tie  never  come 
 to  the  Bench  for  Juftice  where  this  Gentleman, 
 hath  power :  For  if  I  accufe  a  thief  for  robbing 
 us,  or  a  murderer  for  murdering  twenty  of  my 
 friends,  I  may  on  thefe  terms  expeft  to  be  ac- 
 counted cruel  for  complaining:  Yea  though  I 
 adde  [I  pray  Sir  fpare  the  perfon  of  the  Mur- 
 derer :  onely  do  your  beft  to  prevent  the  death- 
 of  the  reft  of  my  friends]]  I  may  look  to  be 
 told  its  a  bloody  requeft.  But  perhaps  if  leifure 
 fervelmay  fay  more  to  this  Gentleman  ,  in  a 
 full  Reply  to  his  paper. 
 
 Yea  I  am  fo  far  from  defiring  your  blood  y 
 that  I  hope  I  have  given  you  no  abufive  lan- 
 guage. Sure  I  am,  I  come  far  iliort  of  the  lan- 
 guage that  you  give  one  another ,  where  you 
 may  judge  me  to  be  moft  (harp.  I  had  once 
 very  Reverend  thoughts  of  your  Father  Par- 
 Jons 
 
To  the  Literate  Romanifts. 
 
 fons  when  I  read  his  book  of  Refolution ,  and 
 thought  that  if  ybu  had  any  good  one  it  was  he. 
 And  yet  your  own  Prieft  Wat j on  calls  him  [An 
 Athealfiratagemitor,^^.  160.  A  baftardly  Vi- 
 car of  hell,  p.  1 5  7  •  fadge  far  amount  on  earth 
 under  the  Divelin  Hell,  p.  156.  The  arch  couf 
 cner,  p.  1 49.  That  he  was  a  bafiard ,  unhonejily 
 begot,  bafely  born  ,  a  Wolfey  in  ambition  ,  a 
 Midas  in  immundicity,a  traytor  in  attion,^.  108. 
 That  all  Catholikes  mufl  depend  upon  the  Arch- 
 friefi,  the  Archpriefl  up  on  fat  her  Garnet,  father 
 Garnet  upon  father  Par  fons,  and  father  Parfons 
 upon  the  devil, the  author  of  all  rebellious  conf pira- 
 cies, treafons,  murders,dif obedience,  here fies, and 
 all  other  fuch  diabolical  and  bloody  deftgnments  as 
 this  wicked  Refute  hath  hitherto  devifed~]  p.  1 5 1 I 
 One  that  as  fure  as  you  live  on  earth,  doth  c  arena 
 more  for  the  lives  of  all  the  Catholikes  them- 
 f elves,  then  for  fo  many  dogs  lives,  in  a  time  of 
 infectious  plague  .~\  p.  153.  Tea  (faith  he)  que- 
 fkionlefshe  could  rvifh  in  his  heart ,  to  Jee  all  the 
 feculars  and  other  Catholikes  in  England  hanged 
 rather  then  to  befrufirate  of  his  conceited  ^apo- 
 nian  Monarchy.  Tea  I  verily  think  he  would  be 
 the  hangman  of  them  all  himfelfi  rather  then  his 
 platform  fhould fail,  if  it  food  upon  Jo  defperate 
 a  point :  as  a  fitter  off  ce  for  fuch  a  bafe irregular 
 baflard,then  to  come  neer  Gods  holy  Attar,&cc.~} 
 gyodlib.  pag.  153,154^  I  will  not  foul  my  paper 
 with  any  more  concerning  him. 
 
 And 
 
To  the  Literate  Romanics] 
 And  of  the  Jefuites  in  general  I  have  thought 
 that  there  are^  among  them  Tome  temperate 
 vertuous  men  :  but  your  Prieft  Watson  faith, 
 jpuodlib.  p.  346.  [I  call  them  tfefuitical,  that 
 is ,  the  Faction  of  jefuites  >  by  a  breviation,  to 
 avoid  circumlocution  >  in  one  word  expreffing 
 them  to  be  a  factious,  [editions  y  ambitious,  ava- 
 ritious,  treacherous ^turbulent  y  Machivilian  ,  A- 
 theal  con  fori ,  that  abnfing  the  rules  of  their  focie- 
 ty ,  and  quite  perverting  the  conrfe}  caufe,  infti- 
 tution,  and  intent  of  their  order ,&c,~]  The  rea- 
 fons  he  gives  at  large,  p.  340.     And  p.  108, 
 {The  jefuites  have  a  fpecial privikdge in  two 
 things.     One  is  to  ?nake  all  things  to  be  believed 
 asGofpel,  be  it  never  Jo  falfe  that  they  [peak  cr 
 write :  another  y  to  make  all  things  be  judged  falfe, 
 be  it  04  true  as  the  Gofpel  it  f  elf  .ih at  any  other  pal 
 write  or  fpeak  without  their  approbation  '  But  if 
 direttly  againft  them  -?  cut  up 071  it%  it  is  not  to 
 be  hear  dy  fpoken  of>   or  once  locked  upon—  And 
 withal?  the  vilejl  parts  thai  can  be  played ,  ere 
 counted  atts  of  zeal  among  their,  if  done  by  a 
 Father  :  fo  as  it  may  be  any  way  covered  with  ei- 
 ther of  their  two  principles ,frt  licet ^propter  bonum 
 fecietatis ,vel  crdrne  ad  Deii7n.~]  And  p.  149/he 
 m^es  their  principles wh^Omnif  pro  tempore ', 
 et  divide  &  impera.     And  p,  150.  151.  he  af> 
 firmeth  that  it  was  the  Jefuites  own  choice  and 
 doing  that  the  Papifts  had  not  toleration   in 
 England  ^  becaufe  by  fiifferings  they 'Would 
 
 £  c  3  have 
 
To  the  Literate  Romdnifls. 
 have  the  people  more  paffionately  ferve  their 
 ddigns.  j  This  is  the  language  of  your  own 
 brethren  (even  more  as  well  as  he)  but  not 
 mine. 
 
 To  conclude  ^  concerning  thefe  following 
 Difputations  5  I  need  not  tell  you3  that  they 
 are  none  of  the  elaborate  writings  of  any  cham- 
 pion of  the  Proteftant  caufe5  challenging  your 
 Anfwer :  but  a  few  hafty  (yet  confidered)  lines, 
 delivered  in  a  monthly  meeting  of  a  few  Coun- 
 try Mini  fters/or  mutual  eciification,by  one  that 
 never  pretended  to  much  skill  or  will  for  fuch 
 Difputes.     if  any  of  you  have  a  mind  to  try  your 
 Jlrengthyvsebolrfy  challenge  you  to  do  it  on  thoje 
 mentioned  by  me  in  the  end:  to  whom  let  me  add 
 Dr.  Crakenthorpe^  efpecially  againft  Spalatenf. 
 and  DalUus  on  feveral  particular  fubje&s,  as  de 
 Pmis  &  fatisfacl.  de  Imapntbus,  de  le'ywits  and 
 the  reft.  I  pretend  not  in  to  fmall  room  to  hand- 
 le the  particular  differences  between  you  and  t 
 us  ^  but  to  give  my  general  reafons  againft  you5 
 and  to  choofeout  one  particular  about  our  foun- 
 dation and  yours.     For  I  had  read  in  Ccfierus 
 Bnchtr.  c.  defum.  Pont.  p.  1 5 '  1. 1 5  2.  That  No- 
 men  Fetra  plus  tncludit  quam  fundamentum^ 
 fundament  a^quippe  edifcium  jnftinent,  Petr+au- 
 t  em  feu  Rapes  ipfa  fundament  a  >  &  Apojloli  alti 
 fundament  a  dicuHtur.     Petrus  vera  ut  Rupes  fo- 
 lidijfima ,  eti am fundament a  ipfa  continety  &  ne 
 in  err  ores  &  vhta  labantur  detinet  author  it  ate 
 
 pafto- 
 
To  the  Literate  Romanifts. 
 p  aft  or  alt. ]  AndSkulkemus  faith  Apol.  fro  Bell9 
 c.*6.  p.  255.  Pontiftcia  poteftas  eft  velut  car  do  7 
 fundament um  (  &  ut  uno  verbo  omnia  com^ 
 plettar)  jumma  fidei  Chriftiana. 
 Gretfer  laith  Bef.  c.  i.l.  i.deverb.  Deiy.  16. 
 Idfolumpro  verbo  Deiveneramur  acfujcipimus, 
 quod  nobis  Pentif  ex  ex  cathedra  Petri,  tanquam 
 fupremus  Chriftianorum  magi  ft  er ,  ommumquz 
 contriver  ft  arum  Index  deftmtndo  proponit.~] 
 
 Bellarm.  faith  lib.  4.  de  Pont,  c,  i,  In  con- 
 troverfiisReligioms ultimum  )ndicium  eft  [ummi 
 Pontifcis.  &  cap.  3.  fclnm  Petrum  Chnftus  vo~ 
 cavit  Petram,&  fundawentumi)  non petrum  cum 
 Concilio.  Et  ibid,  Petrus  & quilibet  e)us  [uc~ 
 ceffor  eft  petra  &  fundamentum  Ecckftu  -—  Ejus 
 prxdicatio  &confeffio  eft  radix  mundi>  &  ft  ilia 
 errarety  touts  mundus  erraret.  —  Ex  quo  apparct 
 tot  am  frmitatem  conciltorum  efje  a  Pontiftccynon 
 partim  a  pontifice,partim  a  Cencilio.']  The  Pope 
 then  is  your  foundation  5  yea  your  Church  : 
 For  faith  GretjerDef.c.  10,  /.  3.  de  Verb,  Dci.f. 
 1450.  Per  Eccleftam  intelliqirmts pontifcem  Ro\ 
 manum>  qui  pro  tempore  Ecclefta  mviculamme- 
 deratur.  Etp.  1451.  EccUftam  papam  inia- 
 pretaniur :  Non  abnuo^] 
 
 .But  the  Frencbhave another  foundation.  But 
 that  we  renounce  both  yours  znd  theirs  >  I 
 thought  meet  to  tell  you  in  the  third  Deputati- 
 on. Acept  this  account  from  ,  Your  friend 
 
 Ri$  Baxter. 
 .   [C2]  THE 
 
mmmn 
 
 T  HE 
 
 CONTENTS, 
 
 Difp.   i. 
 
 QJT  IX  J  Hither  the  Reformed  Catholike  Chriftian 
 V  V       Religion,  commonly  called  Trotejhnt , 
 be  a  fafe  way  tofalvation  ?  A  ff 
 The  terms  explained  to  fag.  1 1 
 
 Thefirft  Argument  p.  1 1 
 
 The  fecond  Argument  p.  14 
 
 The  third  Argument  p.  1 6 
 
 Argument  fourth  p.  1 7.  to  26. 
 
 Obj.  I    7>#*  Religion  is  but  eney  anfwcred         p.  26. 
 Obj  2.7  /;*  tr  tie  Religion  hathftill  had  a  vifibls  Chnch 
 profejfing  it  p.  3  2 
 
 Obj.  3.  Tiw  Religion  h^th  no  certain  t eft  to  dif cover 
 it  m  p.  40 
 
 Obj.  4.    Tou  have  feparated  from  all  the  Churches  in 
 thew&rld  p.41 
 
 Obj.  5.  Tou  are  divided  irito'Scfff,  and  havenotmitj 
 among  your  f elves  p  42 
 
 Obj.  6.  Ton  have  no  infallible  certainty  of  jour  Relt- 
 ijcn  p,43 
 
 Obj  7.  Ton  want  many  Articles  of  the  faith        p. 45 
 Ob;.  8.  Tou  condemn  one  amther  ibid. 
 
 Obj. 
 
The  Contents. 
 
 Obj.  9.  Tour  titles  /hew  you  are  SeBaries  p.  46 
 
 Ob  j.  1 0.   Yon  found  us  in  pojjejfton  :  where  Vras  jour 
 
 Church  before  Luther  ?  47.  to  5  2 
 
 A  ^Defence  of  TZiJhep  lifters  Serm  of  the  Churches  u- 
 nity,  againft  the  cenfutatiw  of  Paulus  Veridicus : 
 p.  52.  to  77.  wherein  the  cowmen  Arguments  of 
 the  Tapifts  againft  m  are  refetted.  x 
 
 Difp.  2.  Q^  Whether  Pepery  b$  afafe  way  tofahati* 
 
 en  ?  Neg.  p.  78 
 
 The  term  QPopery  3  and  the  reft  explained,  to       p.84 
 Twelve  proportions  for  the  full  anjwering  of  the  cjuifti- 
 
 on  p.  84 
 
 Argument  1 .  Popery  U  huilt  upon  and  refolved  into  a 
 
 a  notorieus  falfhood  p.  9 1 
 
 Argument  2.  They  hold  Chrlftianity  it  felfon  agrsund 
 
 utterly  uncertain,  if  not,  certainly  fatfe.  p. 93 
 
 Argument  3.  They  are  dij agreed  among  themf elves  in 
 
 the  very  fundamentals  p.  1 04 
 
 Argument  4.  Popery  u  a  novel  prof ejfion,  unknown  to 
 
 the  Apoftlesand  Primitive  Church  p.  106 
 
 Argument  f.  They  make  a  new   Catholike  Church 
 
 p.  no 
 Argument  6    They  are  the  greateft  Schifmaticks  en 
 
 earth  p.  126 
 
 Argument  7.  Popery  is  an  uncertain  changeable  things 
 
 f&  that  a  man  can  never  tell  when  he  hath  it  all 
 
 p.  1:8 
 Argument^,.   They  exprejly  contradict    th*  Vcord  of 
 
 God,  andfet  up  man  above  it  p.  142 
 
 Argument  9.  They  worjhip  the  creature  with  Divine 
 
The  Contents, 
 
 tyorjbip  p.  153 
 
 The  monftroufnefs  of  Tranfubjlantiation  p.  1 54 
 
 Arg,  10.   They  turn  Gods  worfhip  into  fcenical 'forma- 
 lities and  Ceremonies  p.  161 
 Arg,  11.  Popery  i*  upheld  by  moft  wicked  meanesy  and 
 jo  by  Satm                                                      p.  164 
 Arg,  12.  They  adde  to  all,  impenitemj  and  uncure* 
 ablenefs                                                              p,  171 
 Arg.  1 1,  It  plungeth  men  into  certain  perjury     p.  1 72 
 Objections  for  Popery,    Obj.  I.  It  is  delivered   down 
 from   the  Apoftles  :  p.  I75.     Obj.  2.  They  are  a 
 true  Church  :  p.  177.    Obj.  3.  <^yf  Papiji  maybe 
 faved:  p.  179.      Obj.  4.    There  is  but  one  true 
 Churchy  and  t hats  theirs  p.180 
 Obj  5.  They  have  unity  ,   univerfality  ,  antiquity  9 
 juccejfion:  p.  181.  Confuted. 
 
 Difp.  3  .Q.  Whether  the  infallible judgen  ent  of  the  Ro- 
 .inane  Papa  andhu  Clergie  muft  be  the  ground  of  our 
 belief  of  the  Chrijlian  dofitrine*  or  of  our  receiving 
 the  holy  Scriptures  at  the  word  of  GWfNeg.   p.  186 
 
 The  Refolution  of  the  Trot  eft  ants  faith  ibid.- 
 
 The  Popifh  confujion  about  the  refolution  of  their 
 faith   •  p.  189 
 
 Three  quejtions  contained  in  this  one,  i.pyhtther  the 
 Pope  and  hU  Council  bejud&e  of  contr over  ties  ?  The 
 truth  opened  in  ten  propofetioxs  p.  195 
 
 Argi.p.  199,  Arg.2.  p.2CO.  Arg,!.  p.202.  Arg  4. 
 
 p.  203 
 
 Obj.  Shall  every  illiterate  perfon  be  judge  of  the  fence 
 of  Scripture  ?  p.  205 
 
 Q^2.  pvhetherthe  Tope  be  infallible  in  this  decifive 
 judgement  which  hepreterJeth  to}  p.  208. 
 
 What 
 
The  Contents. 
 
 What  infallibility  we  bold  p.  209 
 
 Ananfwerto  that  »>hich  1&z\\&?tti\T\t  faith  for  the  Popes 
 
 infallibility  p.  2 1  3 .  to  22 1 
 
 An  anfwer  to  Knots  arguments  againft  Chillingworth 
 
 p.  221.  to  240 
 Arg.  2.  againft  their  infallibility  from  common  fenfe 
 
 p.  24O 
 Argument  3.  from  experience :  p.  248.^.4.  p  152. 
 
 *r£$-  P— 53«  *'£-6-  P-256-  ^7-  P-257-  ">X  8  p. 
 
 258.  *r£  9.  p. 259.  *rf.  IO.  p. 2  60.  drg.11.  p.  262. 
 
 4rf.  ]2.  p.267.^.13.  p. 267.  drg.14.  p. 268.  ^. 
 
 15.  p.  lOj.arg.  16.  &  17.  p.  272.  arg.iS.  p.  274. 
 
 arg. 19.  p.  277.  **>*£. 20.  p.  278. 
 Q_* .  whether  onr  faith  muft  be  refolved  into  the  infal- 
 libility of  the  Remane  authoritative  judgment  p.  278 
 Two  more  Argu.  againft  the  Popes  judgment       p.  279 
 That  we  muft  not  receive  our  Religion  on  the  credit  of 
 
 hk  judgement,  manifeftedin  twenty  queres      p. 28 1 
 How  Dr.  H.  Holdenfhuns  the  circle  p.  282 
 
 The  ancient  Fathers  and  Church  fully  againfi  them 
 
 p.  295-  *035i 
 
 Their  Obj.  againft  us  for  our  want  of  infallibility ,  an- 
 fwered  p.  351^0356 
 
 More  out  of  antiquity  againft  them        p.  3  5  7.  to  3  64 
 Their  own  ufuraption  againft  Scripture  p.  3  65 
 
 Vineentius  Lirincnfis  againft  them       p,  368.  to  373 
 Dr.  Fields  Catalogue  of  Popifh  errors  p.  3  75 
 
 Jlppendix,  Hi/hep  Downames  Catalogue  of  Popifh  er- 
 rors :  p*  381.  to  {be  end. 
 
 Errata. 
 
Errata. 
 
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 Que- 
 
it 
 
 CO 
 
 Query, 
 Whether  the  cReformedQatholike 
 Qhriftian  %eli2iony  commonly 
 called \  Vrote/lant ,  beafafe 
 way  to  Salvation? 
 
 §>>*£**  ^  A  HE  £rcat  bufinefs  of  &he  Divel  the 
 Enemy  of  Mankinde,  is  to  keep  man 
 from  that  Salvation,  which  Chrilt 
 hath  fo  dearly  purchafed ,  fo  graci- 
 oiifly  offered ,  and  hath  appointed  us 
 fuch  excellent  helpes  to  attain  :  To  which  end  it  is 
 /?/4/zr/?endeavor,thatmenmay  not  know  or  Believe 
 that  there  is  fuch  a  Felicity  ,  and  what  it  is,  aod 
 how  much  ta  be  defired  j  and  his  next^  to  keep  therh 
 from  knowing  the  way  to  it  •  and  thtlaft  is,  to  keep 
 them  from  walking  in  that  way  when  they  kniiw  it, 
 
 B'  *Y 
 
By  the  firft  means  he  keeps  from  Salvation ,  all  A- 
 theifts  and  Heathens  that  know  not,or  believe  not  the 
 life  to  come :  by  the  fecond ,  all  Infidels  that  Believe 
 not  Chrift  to  be  the  way,  and  all  Hereticks  tbaf  Be- 
 lieve not  thofe  Truths  which  are  of  abfobte  ncceflft- 
 ty  in  lubordination  to  Chrift  :  and  by  the  third , 
 all  Hypocrites  aiidunfand:ifiedr  ungodly,  impeni- 
 tent men ,  in  the  vifible  Church ,  that  yet  have 
 a  ftperficial  Belief  of  thefe  Truths. 
 
 Our  Queftion  in  hand  is  for  the  efca ping  the  fe- 
 cond of  thefe  fnares.by  difcovering  which  is  the  fafc 
 Way  to  Salvation rThe  Policy  of  thcDevil  hath  always 
 endeavoured  to  hinder  the  world  from  knowing  this 
 way,  by  thefe  two  means :  Firft,  if  it  be  poffible  by 
 keeping  them  in  utter  darknefs,that  this  way  may  not 
 be  revealed  to  them,  or  being  reveaied ,  may  not  be 
 underftood;  Secondly,  or  if  that  will  not  do,  by 
 making  fuch  a  number  of  by-ways  on  every  fide,that 
 the  true  and  onely  way  may  hardly  be  difcerned. 
 And  this  is  his  end  m  raiting  fo  many  Herefies ;  and 
 this  is  the  courfe  he  takes  to  miflead  them  that  have 
 efcaped  from  the  darknefs  of  Infideliry.  He  begun 
 this  trade  betime ,  evert  in  the  dayes  of  the  Apoftles : 
 They  faw  the  multifarious  off- fpring  of  the  Deceiver 
 fpreuting  up  apace  in  their  own  times :  yet  did  it  ne- 
 ver enter  into  their  thoughts  to  tell  the  Church , 
 that  by  this,all  Herefies  (hould  be  known  ,  That  the 
 Church  of  Rome  fkould  condemn*  them  ,  or  to  fend 
 it  down  to  all  pofterity  as  the  true  touchftone  to  tell 
 them  which  w*is  the  onely  right  way  amoEg  all  thefe 
 Herefies ,  to  wit ,  That  Which  id  believed  by  the 
 P  pe  or  Church  vf  Rome.  This  had  been  a  ready 
 andeafu'way  for  the  Apoftles  to  have  prefcribed, 
 and  for  us  to  have  received  >  if  it  had  been  true.  It 
 
 might 
 
(I) 
 
 might  have  faved  them  much  labor  in  giving  us  that 
 Body  of  facred  Dodrine  which  they  have  made 
 indeed  ths  Touchitone  of  the  fafe  way  y  and  it  might 
 have  fpared  us  much  more  labor  of  fearching  and 
 ftudying  which  is  the  way;  and  we  might  all  have 
 fent  to  Rome ,  and  been  refohed  without  any  more 
 ado.  Surely  the  A  poftles  were  not  fo  envious  to  our 
 eafe  and  fafety  ,  as  to  have  filenced  this  eafie  way  if 
 they  had  known  it  themfelves.  Cut  as  every  Here- 
 tick  when  he  findcth  out  a  New  way ,  doth  con- 
 demne  che  Old  ,  as  inconfiftent  with  his  New,  fo  do 
 the  Papifts ;  Since  this  new  way  hath  been  cryed  up, 
 that  \^No  man  can  come  to  heaven  but  £jRome]]  it  is 
 their  bufinefs  to  deter  people  from  any  other  way  * 
 and  to  that  end,  to  tell  them  that  there  is  no  fafe  way 
 but  theirs.  As  the  Quakers  tell  us,  that  there  is 
 no  way  to  Heaven  but  theirs, 
 and  fome  *  Anabaptifts  fay  *  *lach  contrary  to  ^4. 
 •  it  wid/cefl£3 who  faun  that  the 
 
 there  is  no  way  to  Heaven    Ri,pt'i2ed  Jo  crucifi, 
 
 but  by  being  Baptized  (again  chrift  apin,  onbolfid. 
 as  they  are)  fo  do  the  Papifts  /;*  4.  c.  5. p.  (mtbi)  196. 
 tell  us  that  there  is  no  way  to  (  Though  I  fuppofe  he 
 Heaven  but  by  Believing  £d  "  fac  on  the  °:her 
 in  the  Pope  and  Church  of  l  "' 
 Rome^  and  obeying  himas  the  head  of  the  Church.  I 
 never  faw  the  place,  but  fure  that  Town  hath  fomd 
 admirable  excellency  in  itf  that  the  God  of  Heaven 
 fhould  fomuch  fet  his  heart  upon  it,  as  to  endow 
 it  with  fuch  a  ftuperidious  Prerogative ,  that  no  man 
 fhould  be  faved  from  everlafting  Torment  that  doth 
 not  Believe  in  the  Bifliop  of  that  City  ,  and  obey 
 him  as  the  univerfal  head.  Its  a  wonder  to  me  ,  tha: 
 he  that  fet  not  his  heart  fomuch  on  his  Temple  ae 
 fern/Mem,  or  on  that  chofen  people  |  as  not  to  for- 
 B  2  teH 
 
fake  them  for  their  fins ,  ahd  chat  hath  the  Heavens 
 fcrfrs  Throne,  and  to  whom  the  Sun  it  feif  is  as 
 Darknefs ,  (hould  yet  be  fo  taken  with  a  Town  cal- 
 led "SMe ,  built  and  long  inhabited  by  Idolaters,  de- 
 filed with  the  blood  or  thoufands  of  Martyrs  ,  a- 
 gainft  which  the  fouls  under  the  Altar  cry  out  [_How 
 long  Lord  Holy  and  true  wilt  thou  not  avenge  our 
 blood ,&c.~]  as  to  ordain  that  no  man  in  the  remoteft 
 parts  of  the  world,  even  the  Antipodes  that  never 
 heard  of  the  name  of  Rome,  can  be  laved,  though  he 
 (hould  never  fo  much  believe  in  Jefus  Chrift,unlcfs  he 
 Believe  in  the  Bifhop  of  this  Town  and  obey  him  : 
 when  yet  with  Andrtidltu  and  other  Papifts,  its  a 
 hard  queftion  whether  a  man  may  not  be  faved  in 
 thofe  heathen  Countries  without  believing  in  Chrift 
 himfelf.  Is  it  not  a  marvaile  that  we  never  read 
 that  Rome  was  once  named  by  Chrift  himfelf,  and 
 that  it  never  was  put  into  our  Creed  as  one  of  the 
 neceffary  Articles  to  falvatton  ?  efpecially  when  wc 
 find  there  the  C*ih6U\e  Church,  and  Communion  of 
 Saints,which  fure  would  have  been  fome  way  intima- 
 ted to  be  the  Roman?  Church  or  that  which  is  head- 
 ed by  their  Bifhop,  if  it  had  been  fo  indeed.  I  find 
 but  three  names  (ftri&ly  fo  called )  in  theCrecd3and 
 the\  Popes  or  Rcmf.ne  Churches  is  none  of  them: 
 One^  Jefus  Chrift,  and  the  other  is  hers  that  bore 
 him,  and  the  third  is  his,  that  Judged  him  to  death  ; 
 and  this  indeed  was  a  Romane  name,  and  if  the  ho- 
 nor of  it  in  the  Creed  will  do  thert  any  fcrvice,  lee 
 them  make  their  beft  of  it. 
 
 But  however,  this  advantage  the  enemy  of  the 
 Church  hath  got  by  it  \  that  the  new  Romane  Title, 
 hath  made  the  old  Catholike  Title  feem  queftionable 
 to#nany  ,  and  now  fo  great  is  the  audacity  of  the 
 
 ^    lifuro-- 
 
(;) 
 
 ing  Pope,  that  he  not  onely  queftioneth  whether  any 
 Chriftians  fhallbe  faved  that  believe  not  in  liim  as 
 well  is  in  Chrift  ,  but  he  flatly  denyeth  it ;  and  what 
 he  cannot  get  by  Scripture  and  reafon,  he  would  get 
 by  threatning  and  terrible  words  to  affright  the  fim- 
 pie,  telling  them  that  Proteftants  are  not  of  the  true 
 Church  or  Religion,  norinafafe  way  to  falyation, 
 becaufethey  will  not  be  the  fubje&sof  the  Pope  of 
 Rome  :  Well,  v/e  fiiall  briefly  prove  our  way  to  be 
 fafe ,  if  not  to  the  fatisfa&ion  of  perverfe,  arjibiri- 
 ous,  or  paffionate  and  prejudiced  nien,  yet  \  doubt 
 nottothefacisfaftionof  all  humble,  impartial^  di- 
 ligent perTons,  that  are  willing-  to. know  the  truth, 
 and  deny  themfelves ,  that  they  .may  know  it,  and 
 do  not  ftifle  it  by  their  lufts ,  or  irnprifon  it  in  un- 
 righteoufnefs  in  their  by  affed  resolutions.  And  firft 
 we  (hall  briefly  open  the  termes. 
 
 By  *  [Religion~]  here  we  mean,  the    *  Religion  in 
 
 '  Dortrine  de  credendts  &  azendis  *  a-    crhe  firt*  fcR,cc 
 
 «*  7  leems    to    be 
 
 (as  fyartinim)proprfi4fli$  ejus  qui  res  divina*  ftudiofe  Relegit , 
 picmk  ergo,  though  the  word  be  thence  variowfly  ufed. 
 
 (i)  LaftantiM.Uhh  (Inftit.  li,  4.  <;.  18J  Hacconditkntgig- 
 vimur,  ut  gencrarai  nes  Deo  jufia  (^  deb  ha  Dbfequiz  prekmws  , 
 biric  (dum  novcrimm  huiic'l'cquamur  Hoc  vinculo  pietxtk  ob- 
 firiaiWeo  (?\tli&ti  (umus  i  unit  iff*  Rcligio nmenacccpit 5 
 nonut  Cicero  interprctatutcft  a  Relegeiido.  CMclim  id  nomc* 
 Lucretius  interprctttus  eft,  qui  nit,  Religionum  fe  nodos  txolvere. 
 liierotne  in  c.  9,  Amos,  &  Auguft.  de  viaRd.  c.  $5- &  Re- 
 trad.  L  1.  c,  ij.  &  li.  10.  deCivir.  Dehc*4.  are  for  the  fains 
 derivation. 
 
 •  0)  Mscrob.  Saturn,  li.  $,  c,  $.  ServmSulpitius  Religmem 
 rjji  diftm  tradidit  qua  propter  fanftiwem  aliquum  remota  ac  fepo- 
 fijn  nobis  fittqujtfi  a  relinquendo  dictx.&iC.  vid.  Martin  in  verb. 
 Sometime  Religious  h  taken  for  the  fame  with  frcreds  and  fo  is 
 sfptyed  to  Perfons,  Actions,  Things,  Places,  Ttatijgfc  we 
 here  take  it  for  a  prescribed  way  to  falvation,  or  that  which  by 
 us  is  Believed  or  profeiltd  to  be  fuch  :  and  this  is  our  Religion. 
 
 B  3  bout 
 
(<5) 
 
 bout  matters  to  be  believed  and  pradifed,  which  we 
 hold  and  profefs  as  of  Divine  Revelation,  and  in- 
 jundion,  in  order  to  Gods  Glory  and  our  faWati- 
 on.  For  though  this  be  but  the  means  towards  thofe 
 holy  Affedionsand  pradices  which  are  of  neercr  ne- 
 ceffity  to  our  falvation  ,  as  being  the  necefTary  ef* 
 feds  of  the  former  ?  yet  is  it  not  this  later  •  but 
 the  former  that  we  are  now  inquiring  after ;  Not 
 of  Subjective  y  but  Objective  Religion  :  not  of  the 
 fde:  qua^  but  the  fides  qua  creditur  :  not  whether 
 rre  be  true  to  our  Religion  and  fo  truly  Religious,  but 
 whether  we  be  of  the  True  Religion  ,  or  Jhold  that 
 Dodrine  which  will  fave  them  that  are  true  to  it,  in 
 Belief  and  Pradice.  I  (hall  not  much  ftop  the  plain 
 Reader  therefore  with  any  further  and  nnnecefTary 
 inquiry  into  the  Etymology  of  the  word  Religion  , 
 which  fome  derive  (i)  a  Relegendo,  fome  (2)  a  Re- 
 ligando  ,  and  fome  (3)  a  Relegando  &  Relmquendo  •* 
 But  as  long  as  we  underftand  what  is  meant  by  the 
 word ,  we  fl^all  not  ftiek  ac  the  Etymology  or  pro- 
 priety. 
 
 By  the  £  Reformed  ~]  Religion  ,  we  mean  ,  the 
 Chritlian  Catholike  Religion  ,  as  it  is  feparatcd  from 
 Popery:  and  fo  by  this  word  we  do  diftinguifti  our 
 Churches  from  the  Romane  Sedaries.  For,  it  is  not 
 every  Reformation  (much  lefs  every  thing  fo  called) 
 that-here  we  have  refped  to  ,  but  the  Reformation 
 by  which  we  caft  off  Popery  it  felf ,  which  becaufe 
 it  was  in  one  Count rey  done  by  a  foIemnProteftati- 
 onof  certain  Princes  and  Cities againft  Popery, hath 
 been  fmce  called  the  Proteftant  Reformation ,  and 
 our  Churches  the  Proteftant  Churches  and  cur 
 Religion,  the  Proteftant  Religion. 
 
 Our 
 
(?) 
 
 Our  Religion  is  called  Catholik*  *  becaufe  it  is  , 
 the  Religion  of  the Gacholicke  Church,  which  is  f> 
 called  a  ^  ***  ,  hecaufe  itisuniverfal  ,  confiftir.g 
 not  onely  of  Jews  and  their  Profehtes,_a$  heretofore, 
 nor  of  one  Town  like  Rome ,  and  thofe  that  wi!!  he 
 the  fubje&s  of  the  Bifhop  of  that  Town  ,  as  the  Pa- 
 pifts  dream,  but  of  all  that  Believe  in  the  name  of 
 Chrift  through  the  whole  world  ,  holding  the  Foun- 
 dation or  points  of  abfolute  neceffity  to  falvacion-> 
 and  not  again  denying  them  by  any  fuch  contra- 
 di&ing  Errors,  as  will  not  confift  with  the  pra- 
 dical  belief  of  the  faid  Fundamentals. 
 
 As  that  was  called^  Catholtke  Epifile  ,  which 
 •  was  dire&ed  to  the  whple  Church ,  and  not  tfc  any 
 one  perfon  or  people;  fo  is  that  the  Catholike  Chu-cb 
 which  contained^  all  Chriftians. 
 
 As  tstiuftin  was  wont  to  defcribe  it  againft  the 
 Donatifts  (who  would  have  confined  it  to  the  ad  - 
 verfaries  of  Cacilianus  and  followers  of  cDanatw 
 in  sAfricke)  that  the  true  Church  was  that  which 
 was  fpread  over  the  world  by  the  Gofpel  which  was 
 commanded  to  be  preached  to  all  Nations,  beginning 
 at  ferufalem  :•  fo  do  we. 
 
 By  the  Chriflian  Religion.!  fuppofe  we  are  agreed, 
 is  meant  the  Religion  of  Believers  in  Chrift ,  or  that 
 whereof  Chrift  is  the  Foundation  and  prefcriber , 
 and  faith  in  him  the  firft  a&  ,  whichmuft  contain  all 
 the  effential  parts  ("though  it  may  poflibly  want  ma- 
 ny integrals)  or  elfe  it  is  not  to  be  called  the  Chrifti- 
 an  Religion.  They  that  were  called  Chrifts  Difci- 
 ple$  were  afterwards  called  Chriftians  firft  at  Antioch^ 
 AB.  1 1.  26.  To  be  a  Chriftian  therefore,  and  to 
 be  Chrifts  Difciple  is  all  one. 
 Note  therefore ,  that  as  the  word  Re ligion  denot- 
 
 B  4  eth 
 
(S) 
 
 eth  the  film  of  doftrincs  and  way  of  falvation  abfo- 
 lurely  neceflary ,  fo  it  is  but  One  in  all  the  world 
 (that's  true  andfaving)  and  that  is  the  Chrifrian  Re- 
 UgUn.    So  that  if  a  Heathen,  Jew  or  Maho'metane 
 ask  me  what  Religion  I  am  of,  in  oppofuion  to 
 theirs,  I  will  fay,  Tara  a  Chriftian',  and  not  onely 
 that  1  am  a  Proteftant  :  But  if  a  Chriftian  aske  me 
 what  Religion   I  am  of ,   I  will  fay ,    I  am  a  Re- 
 formed Catholike  Chfiftian  :  for  fuch  a  queftion 
 in  the  mouth  of  a  Chriftian  ufually  implieth  that  I 
 am  a  Chriftian,  snd  inrendcth  thedjfcovery  of  what 
 fort  or  party  of  Chriftians  I  belong  to.     But  indeed 
 Chriftianity  is  not  many  but  one ,   and  therefore 
 Chriftians  &  Chnfiians  are  not  of  many  Religions  \* 
 but  of  one:  No  nor  Chriftians  at  all,  that  are  truely 
 fuch,  if  by  Religion  you  mean,  afjficmc  ofdocirir.es 
 in  the  main,    yuctfiary  or  Efficient  to  ftlyation  (  or 
 conceited  fo  to  be :)  For,as  there  is  no  fuch  Body  of 
 Doftrine  but  Chnfts,  forroman  that  is  indeed  a 
 Chriftian,  can  believe  that  there  is,  feeing  fuch  a  Be- 
 lief contradideth  the  cffentia'sof  Chnftianity. ,  But 
 among  thofe  that  call  themfefves  Chriftians,  there 
 are  fomeHcreticks  that  deny  or  plainly  fubvcrtfome 
 pare  of  the  eftentials-  of  Chriftian  Religion.     And 
 among  thofe  that  are    Chriftians,  fon.e  fcave'fcch 
 dangerous  corruptions  as  do  much  hazard  the  fal- 
 vacion ,  and  tehd  to  fruftrate  them  of  their  benefits 
 of  the  Chriftian  Faith  ,  and  thefe  very  cornipr.tons 
 •they  Entrde  by  the  name  of  Part  of  their  Religion , 
 as  the  Papifts  do  :  In  which  fence  Imuftfay,  I  am 
 riot  of  the  fame  Religion  with  them  ,  though  I  hold 
 xhe  fame  Chriftian  Doftrine  as  they  ,   becaufe  I 
 hold  not  their  mixture ,  and  add  not  thofe  corruoti- 
 ons  which  they   make    a  part  of  their  Religion. 
 
 The 
 
(?) 
 
 The  name  Protcftant  I  rcjeft  not  ,  becaufe  it  was  ta  < 
 ken'up  on  a  juft  occafion  :  but  I  take  it  to  be  too  ex- 
 trinfecal ,  and  private  to  be  the  ftanding  denomina- 
 tion of  my  Religion;  as  being  not  taken  from  the 
 nature  of  the  thing,  but  from  an  occafionali  aftion 
 of  a  few  men  in  one  Countrey  ;  though  it  intimarcth 
 that  all  of  their  judgemenrin  all  other  Countries,do 
 virtually  at  leaft  make  the  like  Protection  in  the 
 maine.  I  do  therefore  rather  choofe  to  fay  that  I  am 
 a  Reformed  Catholike  Chrifiian ;  and  when  fcall  my 
 felf  a  Proteftant ,  this  is  my  meaning. 
 
 So  that  by  the  name  \^Chri(lian~\  which  exprefleth 
 all  my  Religion  it  felf  Pofitively  confidered  ,  I  am 
 differenced  from  Heathens,  Jews,  Mahometans,  and 
 all  Infidels,  andthofe  (by  fome  called  Hereckks) 
 who  ufurpe  the  name  of  Chriftians ,  while  they  deny 
 part  of  the  very  efTentials  of  Christianity.  And  by 
 the  name  \JZatholikf\  I  adde  nothing  Pofitivc  to  the 
 former ,  but  onely  intimate  that  I  am  of  the  Univer- 
 sal Chufch,and  negatively  exclude  my  felf  from  all  di- 
 vided parties,or  from  any  that  are  yet  in  thatChurch, 
 and  yet  take  up  any  dividing  titles  or  wayes  therein, 
 though  they  withdraw  not  from  it;  as  they  are  fuch, 
 1  am  none  of  them  1  and  therefore  difclaim  (when  I 
 exprefs  my  Religion  )  fuch  private  names  •  I  am  no 
 Lutheran ,  Calvinifi^  ssirminiatt^  Papifi,  Socinian  \ 
 &c.  but  a  Catholike. 
 
 But  yet  when  I  fay  lam  a  Reformed  Catholike,  I 
 purpofly  declaim  the  Corruptions  of  Popery  ,  and 
 in  that  word  renounce  their  Errors  as  fuch,  as  by  the 
 word  Catholike  I  renounced  their  Schifme :  Andfo  I 
 may  agree  with  Luther ,  Calvin  or  any  man  in  Re- 
 formation, fo  far  as  they  hold  to  the  word  of  God : 
 fo  that  if  malicious  adverfaries  will  put  the  name  of 
 
f.o) 
 
 Sed  upon  the  Catholike  verity,  and  call  it  by  the 
 name  of  Ztiinglianijme  ,  Luthtranifme,  Calvinifme 
 or  the  like ,  pretending  that  it  had  its  fpring  from 
 thefemen,  they  fhall  not  by  fuch  unworthy  means, 
 remove  me  from  the  Catholike  Religion,  nor  yet 
 caufe  me  to  own  their  Corruptions ,  becaufe  they 
 have  named  the  oppofition  of  them  as  a  Herefie- 
 eytuguftine  would  not  turn  Donatifi ,  becaufe  they 
 named  the  Catholikes  Chilians  *;  nor  would  Proffer 
 turn  'TtUpfify  becaufe  they  called  the  Orthodoxe, 
 Prcdeftinamns  or  Fatalifts,  qor  would  Athanafius 
 before  them  turn  Arrian  becaufe  they  called  the 
 Orthodoxe  Tritheifts.  It  is  not  other  mens  fatten- 
 ing upon  us  the  name  of  a  man  ,  or  of  a  Sed  that 
 proves  us  Sedaries  ^  or  that  we  had  our  Religion  o- 
 riginally  from  that  man.  Yet  do  we  fo  much  reve- 
 rence their  names,  that  we  re  Joyce  in  their  labors  for 
 the  Church ,  a^d  blefs  God  for  them ,  and  endea- 
 vor to  imitate  them  in  their  holy  dodrine  2nd  lives  , 
 though  we  make  none  but  Chrift  the  Lord  of  our 
 Faith 
 
 As  for  the  terms  of  the  predicate  they  need  no 
 great  explication.  By  falvation  we  mean  princi  pally 
 Everlatiing Glory ig  Heaven:  By  theW^jtoit,  we 
 mean  the  means  appointed  by  God  for  the  attain- 
 ing it.  The  principal  means  indeed  is  Chrift  him- 
 jfelf ,  who  is  eminently  called  ,  The  way ,  and  no 
 man  comcth  to  the  Father  but  by  him.  But 
 in  fubordinauoo  to  Chrift  all  other  means  are  the 
 jviay. 
 
 By  a  fafe  Vpayy  we  mean  a  way  that  infuo  genert  is 
 Jjufficient  to  the  attainment  ot  the  end;  fo  that  all 
 that  fmcerelyare  that  way  ftiall  attain  that  end ;  A 
 certain  means  of  happinefs  to  all  that  faithfully  ufe  it. 
 
 For 
 
00 
 
 For  it  muft  be  known  that  no  Religion  for  found 
 Doftrincs^  will  fa ve  a  man  that  isnot  faithful  in  the 
 reception  and  improvement  of  them.  ATrue  Religion 
 will  not  fave  him  that  is  not  True  to  his  Religion. 
 And  therefore  it  is  no  wonder  if  multitudes  even  of 
 Proteftants  do  perifh,  though  their  Religion  be 
 the  6nely  Religion  in  the  world.  For  they  are  not 
 heartily  of  the  Religion  which  they  profefs.  They 
 have  that  doftrine  which  is  the  feal ,  and  fit  enough 
 of  its  own  nature  quantum  infe  to  imprint  the  image 
 of  God  upon  their  fouls  ;  But  if  they  keep  this  feal 
 in  their  Chefts,  and  apply  it  not  effedually  to  their 
 hearts  ,  they  may  have  unholy  hearts  and  lives , 
 though  they  profefs  a  holy  faith  and  Religion  ,  and 
 therefore  may  perifh  for  all  that  profeffion ;  yea 
 and  perifh  moft  deplorably  becatife  their  profeffion 
 doth  aggravate  their  fin.  If  a  maris  Religion  (  or 
 believed  do&rines)  be  bad  in  the  maine,  the  man  him- 
 felfmoft  needs  be  bad  too;  and  therefore  no  man 
 of  fuch  a  Religion  can  be  faved  :  But  if  a  mans  Re- 
 ligion (or  profeffed  doftrines)  be  never  fo  good  it  is 
 poffible  he  may  be  bad  that  doth  profefs  them  :  and 
 then  no  Religion  can  fave  a  wicked  man.  So  that 
 of  the  true  Religion  fome  are  faved ,but  not  all :  but 
 of  a  bad  Religion  (in  the  main)  no  man  can  be  good, 
 or  be  faved. 
 
 I  come  to  the  Arguments  by  which  I  prove  the 
 Affirmative,  that  [The  Reformed  Catholike  Ckrijii- 
 an  Religion,  commonly  called  Protefiant,  is  afafe  way 
 tofafoation. 
 
 Arg.  i.  That  Religion  which  beft  agreeth  with 
 the  word  of  God,  above  all  other  Religions  in  the 
 world  ,  is  a  fafe ,  yea  the  fafeft  way  to  falvation  • 
 But  the   Reformed  Catholike   Chriftian  Religion 
 
 com- 
 
CO 
 
 commonly  called  Proteftant  i  doth  beft  agree  with 
 the  word  of  God:  therefore  it  is  thefafeft  way  to 
 falvation. 
 
 One  would  think  among  Chriftians  the  Major 
 ihould  he  unqucftionable  :  But  here  the  corrupt  Ro- 
 m&mjls  have  prefumed  to  make  a  new  word  of  God, " 
 that  fo  the  -determination  of  the  cafe  might  beim- 
 poffible  ,  unlefs  we  v/iil  go  up  to  thefe  Phiiiftines  to 
 {liar pen  our  weapons :  For  they  deny  the  holy  Scrip- 
 ture to  be,  the  whole,  word  of  God  ,  or  fuffi- 
 cient  to  be  the  Rule  for  deciding  of  controverfies  in 
 matter  of  faith,  and  tell  us,that  unwritten  Traditions 
 are  another  part  :  And  thofe  Traditions  arefuch  as 
 are  received  by  the  whole  Church  as  delivered  down 
 from  thfl  Apoftles  y  and  that  whole  Church  is  onely 
 theJiomane  party;  and  thus  do  they  by  their  own 
 Authority  undertake  to  damne  all  the  reft  of  the 
 Chriftian  world,  and  make  themfelves  onely  theCa- 
 thoiike  Church  :  and  by  this  trick  of  wit  they  have 
 got  one  half  of  Gods  word  into  their  clofets ,  and 
 chat  it  is  his  word,  which  they  fay  is  his  word  :  And 
 that  you  may  know  that  they  are  no  blabs '. or  r.eveal- 
 ers  of  fecrets,  they  have  for  forne  hundred  years  kept 
 this  clofe  as  a  fecret  to  themfelves ;  yea  from  them- 
 felves as  well  as  to  us:  fo  that  when  the:cQmmon 
 Proverb  takes  that  to  be  a  fecret  which  one  or  two 
 Knows  ,  but  not  when  three  know  it;  yet  thefe 
 men  have  a  word  of  God  which  all  the  Catho- 
 lic Church  is  the  keeper  of,  and  yet  thofe  that 
 keep  it,  know  it  not  themfelves  ,  much  lefs  can 
 we  that  .{land  by  come  to  the  knowledge  ofit;but  we 
 pi uft  all  wait  till  the  laft  Pope  have  breathed  out  his 
 J.^ft  determination  ,  before  the  Catholike  Church 
 that  is  faid  to  keep  it  can  come  to  know  what  is  the 
 
 whole 
 
whole  wofd  of  God.  And  fo  among  them  it  is 
 come  to  this  pafs ,  that  to  be  judged  by  Gods  word, 
 is  to  be  judged  by  the  Pope  and  his  entrufted  Sub- 
 jects. 
 
 But  if  any  man  whatever  bring  us  forth  a  Tradi- 
 tion, and  fay,  that  this  is  the  word  of  God  and  came 
 down  from  the  Apoftles ,  we  (hall  defire  more  then 
 his  word  for  the  proof  of  it.  And  when  he  brings 
 us  as  good  proof  that  Lis  Tradition  came  from  the 
 Apoftles,  as  we  (hall  bring  him  th#t  the  Scripture 
 came  from  them  ,  then  will  we  cheerfully  receive  his 
 Traditions  :  but  not  without  fufficient  proof ,  up- 
 on the  boaftings  of  corrupted  intcrefled  men.  • 
 
 As  for  the  Minor,  that  our  Religion  is  moft  agree- 
 able to  the  Scriptures,  I  fhall  now  fay  but  this  to  the 
 proof  of  it.  Firft,we  take  the  Scriptures  for  the  on- 
 ly Teft  or  Rule  of  our  faith  and  practice;  and  we  tye 
 not  our  fclves  to  any  other  by -rule  which  may  force 
 us  to  a  mifiinderlianding  of  it.  It  is  onely  the  Scri- 
 pture that  we  ftill  profefs  doth  contain  our  Religion  : 
 And  it  is  the  chief  part  of  the  Quarrel  between  us 
 and  Rcme^  that  they  will  not  take  thisl  word  for  the 
 perfedor  fufficient  Rule  of  Judgement.  It  is  this 
 word  onely  that  we  appeal  to  ,  and  defire  to  be 
 judged  by:  AndthePapifts  wilful  declining  of  this 
 Tryal  and  Judgement  doth  give  any  impartial  obfer- 
 ver  fufficient  caufe  to  fufped ,  that  they  take  the 
 Scripture  to  be  againft  their  caufe ,  or  elfe  why 
 (hould  they  not  have  as  much  confidence  in  it,  and 
 commit  their  caufe  to  it  as  well  as  wTe. 
 
 2.  To  run  over  every  point  of  difference  between 
 us  and  them,  and  prove  our  part  by  Scripture  , 
 would  bea  very  eafie  work,  but  it  would  make  this 
 Djfputationfwelltoobig.   And  it  is  donefo  largely 
 
 and 
 
Cm) 
 
 and  often  already  by  our  Writers  that  it  i$  lefs  necef- 
 fary.  If  any  of  them  corn  plain  for  the  omiffion  of 
 this  part,  let  him  but  affure  me  that  he  will  ftand  to 
 the  Judgement  of  Scripture,  and  I  (hall  quickly  and 
 willingly  enter  the  lifts  with  him  ,  and  go  over  this 
 part  of  the  task  again.  In  the  mean  time  let  it  fufficc 
 to  tell  young  Students,  that  Amtfint  his  Bellarminus 
 Enervattu  hath  fpoiled  all  their  caufe  of  this  defence 
 and  manifested  Scripture  to  be  fully  againft  them,  in 
 a  little  room  ;  which  may  fpare  them  the  reading  of 
 niany  larger.  And  for  the  meer  Engtifh  Reader,  Mr. 
 Ri.  Bernard  in  bis  book  called,  Look  beyond  Luther, 
 inhishelp  annexed  to  it ,  hath  given  a  brief  and  ef- 
 fectual difcovery  that  Scripture  is  not  on  their  fide, 
 in  an  enumeration  and  proof  of  many  of  the  points 
 in  difference,  between  them  and  us  :  which  for  bre- 
 vity, I  refer  them  to. 
 
 Ina  word,  if  the  Scripture  be  true,  then  that  Re- 
 ligion which  agreeth  with  them  is  a  fafe  w&y  to  falva- 
 tion  :  But  the  Papifts  confefs  that  the  Scriptures  are 
 true  :  Therefore,  &c.  The  Major  is  plain  ,  in  that 
 Scripture  affirmeth  of  it  felf,  that  it  is  able  to  make 
 us  wife  unto  falvation,  and  furnifh  us  to  every  good 
 work  ,  and  is  written  that  we  might  believe3and  be- 
 lieving might  have  life  in  Chrifts  name,  &c.  fob.  zg. 
 3  i .  2  Tim.  3 .  1 6, 1 7.  Of  which  we  have  faid  fome- 
 what  in  a  (hort  Determination  of  that  Queftion  by 
 it  felf. 
 
 Arg:  2.  That  Religion  is  a  fafe  way  to  Salvation, 
 by  which  the  Apoftles  and  the  Churches  in  their  days 
 wercfaved:  But  by  the  Reformed  Catholike  Chri- 
 ftian  Religion,  now  called  Protectant,  were  the  A- 
 poftles  and  the  Churches  in  their  dayes  faved  :  there- 
 fore it  is  a  fafe  way  to  falvation. 
 
 The 
 
05) 
 
 The  Major  with  reafonable  men  n*deth  no  proof. 
 There  is  not  many  Religions  but  only  one  that  are  a 
 fafe  way  to  Salvation  :  and  thai  which  the  Apoftles 
 went  in  and  the  Churches  in  their  dayes ,  is  undoub- 
 tedly that  one.  God  hath  not  fince  taken  down 
 that  Religion  and  fet  up  another,  and  made 
 that  way  fafe  td  us,  which  was  unfafe  to  them. 
 
 The  Minor  is  thus  proved  ,  The  Apoftles  and 
 Churches  in  their  dayes  were  faved  by  that  Religion 
 which  is  contained  or  exprefled  in  the  holy  Scri- 
 ptures :  But  that  is  the  feme  with  this  which  is  called 
 the  Proteftaht  Religion.  For  proof  whereof  I  refer 
 <you,  and  offer  as  abovefaid.  Yeeld  once  that  Scri- 
 pture (hall  be  the  Rule  to  judge  by,  and  the  contro- 
 verfie  will  foon  be  ended  betwixt  us. 
 
 And  I  need  not  to  %  but  thefe  two  things  for 
 proof  of  the  point. 
 
 i.  That  their  own  Writers  con fefs  that  the  Affir- 
 mative or  Pofitive  part  of  our  Religion  ,  as  it  was 
 herein  £^/^Wprofefled,  was  not  againft  the  word 
 of  God,  contained  in  the  holy  Scriptures,  only  they 
 told  us  that  the  Negatives  were^  of  which  we  (hall 
 conftder  further  anon. 
 
 2.  As  it  is  the  great  care  of  the  Papifts  to  keep 
 the  Scriptures  from  the  people ,  accounting  it  the 
 Original  of  Herefics  to  have  them  tranflated  (  as 
 Arboreta  and  many  exprefly  fay  )  and  barning  men 
 to  a(hes  for  reading  the  Scriptures ,  when  God  will 
 burn  them  in  Hell  f  if  they  obey  them  not  (which 
 they  are  not  like  to  do  without  knowing  them)  fo  ex- 
 perience hath  convinced  them  that  where  the  reading 
 of  the  Scriptures  in  a  known  tongue  is  but  permit- 
 ted, there  doth  our  Religion  moft  encreafe ,  and 
 Popery  decay ;  fo  that  if  this  one  means  were  but 
 
 per* 
 
(16) 
 
 permitted,  inipam  and  iWyasit  is  whether  they 
 will  or  no  in  other  parts  ^  undoubtedly  the  Popes 
 Kvngdom  would  foon  come  down  :  I  fay ,  if  they  durft 
 but  permit  men  to  read  the  Word  of  God  in  a  knowa 
 tongue.  They  know  this  well  enough  ,  or  elfe  they 
 would  never  fo  torture  poor  Chriftians  by  the  Inqui- 
 ikion  for  having  a  Bible  in  their  houfes.  They  have 
 furefome  humanity  in  them,  as  well  as  others  :  and 
 therefore  could  never  go  fo  exceeding  far  beyond  the 
 Turke  in  Cruelty  to  Chriftians  themfelves  J  but  that 
 they  know  their  whole  caufe  and  Kingdom  is  con- 
 cerned in  it  ,  and  if  once  Scripture  get  in,  they  are 
 gone.  In  a  \yord,  multitudes  of  volumes  have  al-  V 
 ready  proved  that  Scripture  is  againft  Po-  t 
 pery. 
 
 Argn.  3 .  That  Religion  is  a  fafe  way  to  Salvation, 
 in  <&hich  the  Church  in  the  three  or  four  firft  Ages  ac 
 lead  was  laved :  But  the  Church  in  the  three  or  four 
 firit  Ages  at  lead:  was  faved  in  that  Catholike  Chrifti* 
 an  Religion,  which  now  is  called  the  Reformed  or 
 Proteftant  Religion  :  Therefore  this  is  a  fafe  way  to 
 filvation. 
 
 I  mention  not  the  former  Ages  as  if  all  other  (<A* 
 lowing  Ages  had  come  to  hea  yen  by  any  other  Reli- 
 gion, then  the  former;  but  i.  becaufe  in  them  alone 
 there  is  a  fufficienn  proof  of  the  Major  Propoiitioni 
 None  could  be  faved  in  it  ,  efpecially  notfo  many 
 Ages  of  the  pureft  times ,  if  it  were  -not  a  fafe  way. 
 2.  Becaufe  fome  Popifh  Errors  began  among  the 
 worfer  fort  of  Ambitious,  Superftitious  Prelates  to 
 ereep  in  betimes;  and  Popery  it  felf  appeared  in 
 the  world  foon  after  the  fix  hundredth  veer ,  and 
 was  openly,  eiUbliftied  about  the  thoufandth  yeer. 
 And  according  to  the  degrees  of  corruption  in  the 
 
 Church 
 
Church  there  was  a  greater  difficulty  of  falvacion  , 
 becaufc  more  impediments  :  but  ftill  thofe  that  were 
 faved,  were  all  faved  in  and  by  the  fame  Religion  of 
 the  former  Ages ;  and  if  they  were  faVed  in  any 
 Corruption,  yet  not  By  it,  hut  from  it,  or  againft 
 
 it. 
 
 As  for  the  proof  of  the  Minor  as  it  requireth  a 
 full  volume  of  it  felf ,  to  produce  the  particular 
 Testimonies  of  the  Fathers  for  us ,  fo  is  it  already 
 done  in  many  Volumes  :  And  becaufe  the  continual 
 clamor  of  the  Papift,  is,  that  Antiquity  is  on  their 
 fide,  I  (hall  anon  difprove  them  in  the  fundamental 
 difference  between  them  and  us ,  in  the  following 
 Difputation,  about  their  pretended  Soveraignty  and 
 Infallibility;  and  in  other  particulars  defire  thenrto 
 give  fome  reafonable  aiifwer  to  what  is  already  al- 
 ledged  by  Bi£hop  Vfher^  Dr  Fields  and  many  more 
 of  our  Writers ,  before  they  exped  we  (hould  re- 
 gard their  vain  immodeft  pretences  :  And  ftill  let  it 
 beremembredthat  for  all  the  Poiitive  part  of  our 
 Religion,  they  themfelves  cannot  deny  but  that  the 
 Churches  ftill  held  it.  Our  Religion  is  the  Bo&rine 
 of  the  Holy  Scriptures;  and  doubtlefs  that  was  en- 
 tertained by  all  the  Churches ;  and  in  that  Religion 
 they  were  faved. 
 
 Argu.  4.  ThadUeligion  is  a  fafe  way  to  Salvati- 
 on ,  whofe  faithful  Profeffors  have  a  promife  of  Sal- 
 vation made  them  by  God  in  his  holy  word :  But 
 fuch  is  the  Reformed  Catholike  Chriftian  Religion, 
 commonly  called  Proteftant  :  therefore  it  is  a  fafe 
 way  to  Salvation. 
 
 The  Major  cannot  be  denyed  :  for  God  cannot 
 lye,  or  break  his  promife.  /ffhd  the  Minor  is  cafily 
 proved  by  ptrts.   Our  Religion  is  tQ  believe  all  thac 
 
 e  is 
 
(i8) 
 
 is  in  the  Holy  Scripture  to  be  the  true  word  o£God  : 
 and  more  particularly  we  believe  all  the  Articles  of 
 the  Creed  called  the  Apoftles\  the  Nicene  Creed, 
 and  that  of  Athanafim  •  with  the  Do&rine  of  the 
 Sacraments  of  Baptifme  and  the  Lords  Supper,  and 
 we  confefs  thafcin  a  larger  fence  other  facred  myfte- 
 ries  may  be  called  Sacraments :  we  believe  that  every 
 man  mull  unfeignedly  Repent  of  all  fin,  and  turn 
 from  it  to  God,  and  Love  God  above  all,  and  his 
 neighbor  as  himfelf,  and  faithfully  obey  the  whole 
 revealed  will  of  God ;  with  other  parciculars  which 
 may  be  feen  at  large  in  our  feveral  confeflions.  And 
 he  that  faithfully  Believeth  and  doth  all  this,hath  ma- 
 ny promifes  of  Salvation  in  the  Scripture,  John  3 .26, 
 God  fa  loved  the  tyor Id  that  he  gave  hi*  only  begotten 
 Son,  that  %>hofoever  believeth  in  him  Jhould  not  feriflj 
 but  have  everlafting  life.  But  Proteftants  believe 
 in  him;  and  fubvert  not,  nor  nullifie  that  belief  by 
 any  contradiction ;  therefore  they  fhall  not  perifh 
 (if  they  be  true  to  their  profeffion  )  but  have  ever- 
 lafting life. 
 
 Mark:  16.  16  Go  and  preach  the  G  off  el  to  every 
 creature  :  he  that  Believeth  and  ts  rB aptized  Jhall  it 
 faved.  But  Protectants  believe  and  are  baptized. 
 Oij.  So  Hereticks  and  wicked  men  may  fay.  Anf 
 But  not  truely :  For  1.  Heretncks  truly  fo  called,  that 
 cannot  be  faved  ,  do  not  Believe  the  whole  Do&rine 
 which  is  fundamental  or  of  Abfolu&e  necefiity  to 
 Salvation.  Let  .them  (hew  that  by  us  if  they  can, 
 2.  As  Hereticks  have  not  the  true  faith  ,  fa  wicked 
 men  are  not  true  in  the  faith ;  The  former  want  the 
 fides  qua  &  qt*a  both  ,  that  is,  both  true  objeftive 
 and  ftibje&tvfc  faith  :  and  the  later  want  true  fob* 
 jedlve  faith  at  lead.     And  fo   they   will   confefs 
 
 tha: 
 
'     (W) 
 
 that   many  a   Pope   hath   done. 
 
 Rom.  10.9.  If  then  confefs  with  thy  mouth  the 
 Lord  Jefus  ,  and  (halt  believe  in  thy  heart  that  God 
 raifed  him  from  the  dead,  thou  /halt  be  faved.  For 
 with  the  heart  man  bclicveth  to  righteoufnefs  ,  and 
 with  the  mouth  confeffion  is  made  unto  falvation. 
 But  thus  do  the  Protcftants ;  therefore  they  fhalj  be 
 faved. 
 
 The  Do&rinc  which  Peter  preached  to  Cornelim 
 was  fufficient  to  fave  him  and  all  his  houfe,  Aft.  1  o.  J4. 
 But  every  word  of  that  is  believed  by  the  Proteftants, 
 therefore  it  may  fate  them. 
 
 The  Jaylor  is  projnifed,  AS.  16.  3  1.  that  if  he 
 will  believe  on  the  Lord  Jefus  Chrili  he  (hall  be  fav- 
 ed. So  Heb.  10.39.  Luk*  8.  12.  It  is  not  faid,  If 
 thou  ttrilt  believe  in  Chrift  and  the  Pope  of  Rome 
 thou  (halt  fee  faved,  eAtt.  4. 12.  [Neither  U  there 
 Salvation  in  any  other  :  for  there  is  none  other  name 
 nnder  heaven  given  among  men^  whereby  we  mttfi  be 
 faved~] Therefore  not  the  Popes  name.  In  A€t.i$.i. 
 It's  faid  that  certain  men  came  down  from  fndaa 
 taught  the  brethren ,  that  except  they  were  circum- 
 cifed  after  the  manner  of  Afofes  they  could  not  be 
 faved :  againft  thefe  Panl  wrote  the  Epiftle  to  the 
 Galatians ,  where  you  may  fee  how  to  think  of  fuch  : 
 And  in  the  like  manner  do  the  Bapifts  teach  men,  that 
 except  they  believe  in  the  Popa  of  Rome ,  and  except 
 they  believe  that  there  is  a  Purgatory  ,  and  that  Im- 
 ages may  be  worfhiped,  ana  that  the  confecrated 
 Heft  may  be  adored  ,  and  that  we  may  pray  to 
 faints  departed,  and  that  thePrieft  muft  take  the 
 Sacrament  while  the  people  only  look  on,  and  that 
 only  the  Prieft  nauft  receive  it  in  both  kinds ,  and  the 
 bread  alone  may  ferve  the  people ,  and  t&at  prayers 
 
 C  %  api 
 
(20)  ' 
 
 and  other  Church  -fervice  (hould  be  in.  the 
 Lutinc  tongue  when  the  people  underftand  it  not , 
 with  abundance  more  of  their  vile  inventions , 
 I  fay,  thofe  that  believe  not  all  this,  they  fey  cannot 
 be  laved;  But  what  fay  the  Apoftles,  Elders,  and 
 Brethren  at  ferufalem ,  when  the  former  cafe  is 
 brought  before  them  ?  They  would  not  hare  men 
 tempt  God,  by  putting  a  yoak  on  the  moft  of  the 
 Difciples,  but  believe  that  through  the  Grace  of  the 
 Lord  Jefus  Ghrift,  thofe  that  ufed  nose  of  thofe 
 ceremonies  (hould  be  faved  as  well  as  the  Jews,  Verf. 
 10,  Ti.  And  the  fum  of  their  Decrees  or  anfwer  is  \ 
 that  [Thofe  men  who  went  oue  from  them  and  trou- 
 bled people  with  fuch  words ,  did  but  fubvert  their 
 fouls,  by  faying  that  they  muft  bs  circumcifed  and 
 keep  the  Law,  and  that  they  gave  them  no  fucfh  com- 
 mandment ;  and  that  it  feemed  good  to  the  Holy 
 Ghoft  and  them  ro  lay  upon  the  Gentiles  no  greater 
 burden  than  thefe  neceffary  things,  &c^  The  Pa-> 
 pifts  thus  go  out  as  from  the  Apoftles,  pretending 
 an  A  poftelical  Tradition,  and  impofeupon  the  whole 
 Chrifttan  world  a  multitude  of  Ceremonies  and  Do- 
 ctrines as  neceffary  to  falvation ,  which  are  not  to 
 be  found  in  the  holy  Scripture.  How  (hall  we  know 
 whether  thefe  men  indeed  have  any  command  or 
 Tradition  from  the  Apoftles  for  any  fuch  courfe? 
 Why  i.  Let  them  (hew  their  Commiffion,  and  the 
 proof  of  their  Traditions.  2.  We  fully  difprove 
 them  from  the  Apoftles  owne  words.  It  feerns  good 
 to  the  Holy  Ghoft  and  the  Apoftles  to  lay  on 
 the  Gentiles  no  greater  bu  iea  then  the  ne- 
 ceffary things  here  named;  and  by  thefe  they  may 
 be  faved,  and  they  that  te&ch  otherwife  are  pro- 
 nounced by  them  fubvertersof  fouls,  that  had  n$ 
 
 com- 
 
command  from  them  for  what  they  did.  Bat  it 
 feemcth  good  to  the  Pope  and  his  fafti.on  to  lay  on 
 the  Gentile  Churches  unnecefiary  things,  and  mul- 
 titudes of  them,  pretending  a  neceility  of  them, 
 when  they  are  none  of  the  four  that  are  hereonely 
 made  ncceflary  by  the  Apoltles ,  nor  are  fo  made  by 
 any  other  word  of  Scripture  ;  and  fome  they  impofe 
 on  pain  of  damnation  ,  which  they  will  not  pretend 
 te  be  of  neceffity  themfelves.  By  proportion  there- 
 fore we  may  hence  judge,  that  the  Papifts  are  meer 
 falfe  pretenders  to  A poftolical  Tradition,  and  fub- 
 vertcrs  of  fouls,  and  that  the  Proteftants  may  be  fa- 
 ved  for  all  their  prefumptuous  fentence  to  the  con- 
 trary. 
 
 The  Gofpel  which  Paul  preached  to  the  Corinthi- 
 ans ,  and  which  they  received ,  was  fuel)  as  would 
 .  fave  them  ,  if  they  kept  it  in  memory, viz,,  that 
 Chritf  dyed  for  our  fins  according  to  the  Scriptures, 
 and  that  he  was  buryed,  and  that  he  rofe  again  the 
 third day,e£r.  as  Vaul  witneffeth,  1O.1 5. 1,2,3,4. 
 And  the  Corinthians  by  the  beliefe  of  this  Do&rine, 
 were  a  Church  of  God  and  faaftified,  1  Cor.  1.1,2. 
 But  the  Proteftants  believe  all  that  the  Corinthians 
 received  to  make  them  fuch  a  Church  and  fan&i- 
 fied  and  faved ;  Therefore  the  Proteftants  are  fo 
 too. 
 
 John  wrote  his  m  Gofpel  that  men  might  believe, 
 and  believing  might  have  life,  J  oh.  20.30,3 1.  There- 
 fore he  that  bclieveth  that  Gofpel  (hall  have  life  ; 
 but  the  Proteftants  believe  all  that  Gofpel;  therefore 
 they  (hall  have  life  (fuppofing  it  to  be  a  true  faith 
 that  worketh  by  love.)  The  Jews  that  heard  *Fcters 
 Sermon,  Ail.  2.  were  converted  and  added  to  the 
 Church  (even  three  thoufand  fouls)  and  put  into  a 
 
 C  2)  ftate 
 
ftate  of  Justification  by  Believing  that  Sermon,  vtrf. 
 37,  38,41,46,47.  But  the  Proteftants  believe  all 
 that  Peter  preached  in  that  Sermon  :  therefore 
 they  alfo  are  of  the  Church  and  j.uftified. 
 
 Andleaft  the  Accufing  Devil  or  Papifts,  rtiould 
 trouble  the  peace  of  any  of  his  people,  Chrift  hath 
 proteftedit  with  his  own  mouth,  Job.  5.  24  \_Veri- 
 /j,  Verily  I  fay  unto  pu^  He  that  heareth  my  word  and 
 believed  on  him  that  fent  me ,  hath  everlafiing  life  , 
 andfhaR  not  come  into  condemnation  ,  hut  itfaftedfrom 
 death  to  life  ]  Me  thinks  this  (hould  make  any  Be- 
 lieter  tremble  at  the  thoughts  of  condemning  thofe 
 that  Chrift  hath  protefted .  (hall  not  be  condem- 
 ned. 
 
 Chrift  hath  promifed  that  all  thofe  that  receive  his 
 words,  and  in  whom  his  words  abide  ,  (hall  be  be- 
 loved of  the  Father  and  have  everlatting  life,  and  be 
 heard  in  what  they  aske,  fob.  1 4. 2  3 ;  &  1 5 .  7.  Doubt  - 
 tefe  that  which  Chrift  himfelf  preached  was  the  true 
 Gofpel,  and  fo  far  fufficient  that  whoever  believeth 
 itfhallbe  faved.  Ochcrwife  Chrift  could  not  have 
 converted  any  foul ,  fo  far  as  to  have  brought  them 
 into  a  fiate  of  Salvation  by  his  Doftrine  :  and  then 
 Peter  and  the  reft  of  the  Apoftles  were  not  true 
 Chriftians  by  the  belief  of  the  Doftrine  of  Chrift,Buc 
 if  the  Dofti  ine  which  Chrift  preached  be  fufficient 
 zq  make  true  Chriftians  and  Church- members  of 
 thofe  that  receive  it ,  then  the  Proteftants  are  fuch  : 
 For,they  believe  every  word  that  the  Evangclifts  re- 
 cord of  the  Dodrine  of  Chrift.  And  if  the  Papifts 
 fay  that  there  is  more  of  his  Doftrine  neceflary  to 
 falvation,  -which  the  Evangelifts  did  not  record  in 
 Scripture,  1 .  We  call  for  their  proof  of  it,  and  2 .  We 
 knew'W  the  Evangelifts  did  purpofely  write  the 
 
 four 
 
(»3) 
 
 four  Gofpels  or  Hiftorics  of  Chrift?of  purpofe  to  ac- 
 quaint the  world  with  his  Nature^Biril^Life^o&rine 
 DearirandRefurrcdion,e^.£*^  profeffeth  that  he 
 wrote  his  Gofpel  upon  pcrfeft  underiian4ing  of  all 
 things  from  the  very  firft,which  conteyneth  a  Decla- 
 ration of  thofe  things  which  are  mod  furely  believed 
 among  us,  even  as  they  were  delivered  by  them  that 
 from  the  beginning  were  eycWitnefTes  and  Minifters 
 of  the  Word,  Lnk.  i .  i ,  2,  3 , 4.  And  he  tells  us  Aft. 
 1. 1,2.    that  he  wrote  his  Gofpel  of  all  things  that 
 Jefus  began  bbthto  do  and  teach,  untill  the  day  in 
 which  he  was  taken  up.    It  would  therefore  have 
 been  an  exceeding  -biemifh  to  the  Evangelifts  that 
 wrote  of  fet  purpofe  both  the  Hiftory  of  Chrifts 
 Life  and  Doftrine^  if  they  had  left  out  any  part  of  it 
 that  was  of  necemty  to  falvation.  Proteftants  there- 
 fore that  believe  all  the  Gofpel  do  believe  fo  much 
 as  may  bring  them  fafely  to  falvation.    If  Chrift  him  - 
 fclf  be  not  a  fufficient  Teacher, nor  the  Gofpel  it  felf  a 
 fufficicnt  Do&rine  of  Life    Then  whither  (hall  we 
 go  to  feek  it  ?  Then  Pet^r  himfclf  was  not  the  Rock, 
 nor  a  trucChriftian  by  Chrift3  Teaching  :  And  then 
 the  Pope  ceuld  not  derive  that  from  Peter  which  he 
 had  not.     But  Peter  himfclf  thought  and  taught  o- 
 therwife.     He  faith   Q  Lor d  whether  flail  we gQ  ?  we 
 know  that  thou  haft  the  Words  of  Eternal  Life  ]  For 
 my  part  I  will  take  Peterssounkl ,  and  go  to  Chrift 
 for  the  words  of  Eternal  Life ,  which  are  purpofely 
 recorded  by  foar  Evangelifts  in  the  Gofpel  :  Let 
 who  will  go  to  the  Pope  for  anothet  Gofpel ,  to  fup- 
 ply   the   fuppofed   defects  of  this ,  for   I    will 
 net. 
 
 Ih  Aft.  22.  &  26.  and  other  places  P*»/preacheth 
 fo  much  of  the  Gofpel,  as  might  have  made  true 
 
 C  4  Be- 
 
(Z4) 
 
 Be/ievers,  and  all  that,  the  Protectants  receive. 
 
 The  Church  of  Rome  when  Paul  wrote  his  Epiftle 
 to  them  ,  were  a  true  Church,  Rom.  1.7.  and  all 
 the  Do&aine  that  Paul  writeth  to  them  we  do  be- 
 lieve. 
 
 TauiteWtth  the  Elders  of  Ephefm^  Aft.  20.  27. 
 that  he  had  not  fhunned  to  declare  to  them  the  whole 
 councel  of  God  :  and  this  is  fummed  up  in  ^Repen- 
 tance toward  Cjod  ,  and  Faith  toward  our  Lord  Jeftu 
 Cbrifi~]  verf.  21.  And  whatfoever  Paul  hath  writ- 
 ten to  thefe  Ephefians  or  any  other  Churches  or 
 perfons,we  believe. 
 
 But  what  (hould  we  talk  any  more  with  fuch  an 
 ajrrogant  unreafonable  fort  of  men  ,  that  dare  main- 
 taine  that  the  belief  of  all  the  Holy  Scripture  is  not 
 large  enough  to  falvation.  Atheifts  and  Infidels  fay 
 of  the  Scripture  ,  that  it  is  too  big  to  be  all  true  : 
 And  Papifts  fay  that  it  is  not  big  enough  to  bring  a 
 man  to  heaven  that  believeth  and  obeyeth  it.  Shall 
 the  Holy  Ghoft  endite  a  Volume  as  big  as  the  Bible, 
 and  when  he  hath  done  (hall  any  pretending  to  be 
 Chriftians,  perfwade  the  world  that  he  that  believeth 
 all  this,  (hall  be  damned  if  ht  believe  not  the  clofetr 
 Traditions  which  the  Romane  Biftiop  pretendeth  to 
 be  the  keeper  of? 
 
 Nay  fee  the  ftrange  contradi&ions  of  this  giddy 
 faftion  !  They  lockup  this  Scripture  it  felf  from  the 
 common  people  in  an  unknown  tongue  :  They 
 damne  the  tranflating  of  it  as  the  root  of  all  Herefies, 
 and  burn  men  to  a(hes  for  ufing  the  Bible;  when  they 
 cannot  keep'it  unknown  any  kmger,  they  tranflate  it 
 themft! ves  as  far  as  they  can  to  their  own  advantage  , 
 and  puck  forth  with  their  perverting  Annotations; 
 and  yet  when  they  have  all  done,  they  condemne  any 
 
 that 
 
(*2) 
 
 that  read  it  without  a  fpecial  licence  from  their  Or- 
 dinary :  which  in  England  and  France  they  fome- 
 time  grant  to  avoid  fufpicions ;  but  in  Spaine,  Italy  y 
 &c.  too  few  if  any  at  all.  And  when  they  have 
 written  voluminoufly  to  prove  that  the  Scriptures 
 are  not  neceflary  to  the  people  for  falvation  ,  and 
 that  Ignorance  is  the  mother  of  devotion ,  they 
 come  back  again,  and  difpute  againft  the  Proteftants, 
 that  the  whole  Scripture  is  not  fufficient  to  falvation, 
 and  he  that  believes  but  the 'Scriptures  is  not  in  a  fafe 
 way  to  falvation.  Icfeemsthen  that  the  Popes  Ca- 
 nons are  more  necefTary  then  the  Scripture  ;  For  a 
 man  may  be  faved  without  the  knowledge  of  Scri- 
 pture ,  but  not  without  the  knowledge  of  the  Ca- 
 nons of  the  Pope  :  Yes,-  that  he  may  too :  if  fome  of 
 them  miftake  not,  if  they  will  but  implicitely  be- 
 lieve that  the  Church  of  Rome  is  the  Catholike 
 Church,  and  that  the  Pope  is  the  infallible  fqveraign 
 of  the  Chriftian  world,  i  and  believe  fome  Articles 
 of  the  Creed  upon  his  credit,  he  may  be  faved  with- 
 out either  Scripture  or  Canons ,  fo  he  be  but  ready 
 to  believe  and  obey  whatever  (hall  be  offered  to  him 
 by  the  Pope  for  the  time  to  come. 
 
 Moreover  Chrift  and  his  Apoftles  do  frequently 
 promife  Remiilion  and  falvation  to  all  that  truely 
 Repent ,  that  love  God  in  Chrift ,  that  mortifie  the 
 fie(h,&c.  but  all  this  do  the  Proteftants,  and  their 
 Religion  teacheth  them  to  do  it.  Vaul  concludeth 
 that,  There  is  no  condemnation  to  them  that  are  in 
 ChriFl  fefu*  ,  that  w'alk^  not  after  the  fie Jb  but  after 
 the  fpirit,  Rom.  8. 1 1.  But  the  Proteftants  are  in 
 Chrift  Jefus ,  and  their  Religion  teacheth  and  en- 
 gageth  them  fo  to  walk:  therefore  there  is  no  con- 
 demnation to  them  (that  do  fo)  and  they  may  with 
 
 the 
 
(a6) 
 
 the  fame  Apoftle,  Rom.  8.  33,  34.  Challenge  all  the 
 Papiits  in  the  world. ,  It  is  God  that  juftifieth,  who 
 (hall  condemne  us? 
 
 Paul  telleth  Timothy  that  the  holy  Scriptures  are 
 able  to  make  him  wife  to  falvation  ,  2  Tim.  3.15. 
 therefore  they  may  make  us  alfowife  to  falvation, 
 And  he  addeth  ,  that  [_  All  Scripture  is  given  by  in- 
 fpirationof  God  ,  and  u  profitable  for  DoHrine  ,  for 
 reproof \  for  correction ,  for  inftr uElion  in  right  eeufnefs, 
 that  the  man  of  God  may  be  perfeEl,  throughly  furnijb- 
 ed  unto  all  good  workjf]ver\.  16,  17,  It  were  endlcfs 
 to  recite  all  that  proveth  the  falvation  of  them  that 
 believe  and  obey  the  holy  Scriptures.  But  this  all  true 
 Proteftants  do.  I  (hall  therefore  leave  this  taskeyand 
 next  hear  what  the  Papifts  can  fay  to  the  contrary , 
 and  what  they  are  able  to  produce  to  prove  that  we 
 are  not  in  a  fafe  way  to  falvation. 
 
 Obj.  1 .  There  is  but  one  fafe  way  to  Heaven :  The 
 •Proteftant  Religion  is  not  that  one  way  :  Therefore 
 not  a  fafe  way.  The  Minor  is  proved  thus :  that 
 Religion  which  the  Church  hath  owned  from  the  A- 
 .poftlesdayes  till  now,  is  that  one  way  :  The  Pro- 
 teftant Religion  is  not  that  which  the*  Church  hath 
 fo  owned  :  therefore  it  is  not  that  one  Religion.  The 
 Minor  is  proved  by  parts  :  1 .  As  to  Doftrine,  2.  as 
 to  Difcipline,  3-  astowodhip.  1.  The  Church 
 ever  fince  the  Apoftles  dayes  ,  hath-  maintained 
 the  Do&rines  of,  1.  Free-will  to  good  or  evil,  2.  of 
 Predeftination  upon  forefeen  faith ,  3 .  of  mans  me- 
 rits, 4.  of  Juftification  by  Inherent  Grace,  5.  a- 
 gainft  the  certain  Perfeverancc  of  all  the  Juftified , 
 and  confequcntly  againft  their  certainty  of  falvation. 
 
 6.  Vow- 
 
(*7) 
 
 6.  Vowed  Chaftity  and Monaftical  Life.  In  Difcipline 
 the  Church  ever  held,  i.  The  Popes  Supremacy 
 and  IJniverfal  Jurifdi&ion  ;  2  The  Government  by 
 Bifhops  over  Presbyters :  3.  Ordination  by  them, 
 and  not  without  them.  4.  Pennance  and  Confefli- 
 on  of  fin.  3.  In  matter  of  Worlhip  the  Church 
 Imh  ftill  ufed,  1 .  Chryfme  to  the  Baptized.  2.  Im- 
 pofitionof  hands  in  confirmation.  3.  Thefacrifice 
 of  the  Altar.  4.  The  Crofs.  5.  Holy  dayes. 
 6.  Fafting  dayes.  All  which  the  Proteftants  have 
 caftoff :  Therefore  they  are  not,  of  the  fame  Reli- 
 gion- 
 
 Anpto.  1.  To  the  Major  Propofition  of  the  main 
 Argument,  I  anfwer.  The  word  \J*ff\  referretb  to 
 fome  Danger  that  we  are  fafe  from  :  The  way  may 
 be  called  fafe  therefore,  either  in  refpeAof  fin  or 
 damnation  :  Alfa  this  way  may  be  called  \jnf\  in  re- 
 fped  of  the  Effentials  of  Religion,  or  elfe  in  refpeft 
 of  fome  inferior  truths  and  duties ,  that  are  not  of 
 abfolute  necefiky  to  falvation.  And  fo  I  fay  that 
 there  is  but  one  Religion  as  to  the  Effential  and  abfo- 
 lutcly  neceffary  points ,  in  which  a  man  can  be  fafe 
 from  Damnation.  And  there  is  but  one  Religion  as 
 comprehending  all  the  Integral  parts,  in  which  a  man 
 can  be  fafe  from  fin  :  But  yeFthat  Religion  which  in 
 the  Effentials  and  Abfolutelyneceffary  points  is  but 
 one,  may  yet  eonfift  with  errors  in  lower  and  leffer 
 things  in  the  minds  of  thofe  that  hold  it;  and  yet  be  a 
 fafe  way  to  falvation,though  not  fo  fafe  as  to  freemen 
 from  all  fin.And  confequently  there  may  be  differen- 
 ces among  true  Chriftians  that  {hall  be  faved,  though 
 there  be  nothing  but  perfed  Harmony  in  the  entire 
 
 Do&rifle 
 
Dodrine  of  ChriiHan  Religion  as  delivered  from 
 Chrift  and  his  Spirit :  ,Becaufe  no  man  holds  that 
 Dod  rine  entirely  and  per&dly  without  any  error  or 
 ignorance  ,  and  therefore  there  will  be  much  diffe- 
 rence among  thofe  that  (hall  be  favsd.  To  the  Ma- 
 jor of  the  Pro-fyllogifme,  I  arstwer,  Implkitelyand 
 in  Generals  the  Church  hath  owned  the  perfed  truth 
 in  all  ages ,  becau^  it  hath  Believed  that  all  that  God 
 faiih  is  true,  and  that  the  Scripture  is  his  word  :  But 
 explicitely  Zf\d  particularly  the  Church  hath  not  held 
 alijihe  truth  of  Religion,  in  any  one  age  iince  the  A- 
 poftles.  For  every  man  on  earth  hath  been  Ignorant , 
 and  themoft  knowing  men  erroneous  in  fome  things : 
 feeing  we  are  all  imperfed,and  here  know  bat  in  parr. 
 And  fo  one  particular  Church  might  erre  in  one 
 thing,  and  another  in  another  thing,as  the  differences 
 about  Eafter,  Rebaptizing,  the  Millennium,  Infants 
 Communicating,  ejre.  {hew  they  did.  And  of  the 
 fame  Church  one  Member  might  erre  in  one  thing 
 and  another  in  another  thing  :  it  being  as  certain 
 that  no  two  men  on  the  earth  are  in  all  things  of  the 
 fame  minde,  as  that  none  on  earth*are  perfed:  in 
 knowledge.  To  the  Minor  I  anfwer,  that  the  Religi- 
 on  called  Proteftant  is  die  fame  in  all  points  abfolute- 
 lyneceflary  to  falvation  which  the  Church  hath  flill 
 owned  :  And  in  other  inferior  points,  the  Churches 
 having  not  been  all  or  alvvayes  of  one  minde  ,  fome 
 ages  were  more  pure  ,  and  others  more  corrupt : 
 The  Proteftant  Religion  is  neerer  to  that  of  the  pur- 
 er times  then  the  Papifts  is :  It  is  the  fame  in  theEf- 
 fentials ;  it  is  the  neereft  it  in  the  Integrals ;  it  is 
 more  remote  from  latter  corruptions  intrQduced 
 in  times  more  remote  from  the  Apoftolical  pu- 
 rity. 
 
 To 
 
Tothc  particular  inftances  of  our  differences  from 
 the  former  Churches,  I  anfwcr  particularly.  l.For 
 Free  will  to  God,  if  yon  mean  a  natural  freedome, 
 which  is  [[the  wills  felf-determining  Power  3  fo  the 
 Proteftants  maintain  it  as  well  as  the  Fathers.  If 
 you  mean  a  moral  freedom  from  ill-inclining  habits, 
 which  is  properly  a  right- difpofuion,  fo  the  Fathers 
 maintained  it  not. 
 
 Oh).  Let  Scultetu*  in  Medulla  Tatruw  and  others 
 of  your  own  Writers  be  judge  who  ftill  number  this 
 inter  n&vos  Patrttm. 
 
 *s4*fw.  Scultettuand  Calvin  and  others  might, 
 miftake  the  Fathers  fence  and- think  that  they  fpoke 
 of  moral  Freedom,  when  they  fpoke  but  of  natural, 
 which  is  infeparable  from  the  will  And  its  like  that 
 they  did  fo,  feeing  the  Fathers  maintained  Original 
 fin,  which  is  that  pravity  of  humane  nature ,  which 
 ,  is  clean  contrary  to  moral  Free-will.  2.  And  if  the 
 Fathers  were  for  a  Free-will  in  a  moral-Ethical  fence, 
 fb  is  one  part  of  the  Proteftants  as  much  as  they  were: 
 And  if  they  were  in  the  right ,  foare  thofe  Proteft- 
 ants ?  If  in  the  wrong  then  the  other  part  of  the  Pro- 
 teftants are  in  this,  in  the  right.  '3.  This  is  a  point 
 that  men  may  differ  in,  as  much  as  the  Fathers  did 
 from  us,and  yet  be  in  a  fafe  way  to  falvation.  4.  The 
 Dominicans  and  the  Jefuites  differ  about  it  as 
 much  as  we  and  the  Fathers ;  yea,  they  cannot  yet 
 agree,  what  natural  free- 
 will is.  2.  For  Predefti-  *  in  this  the  Ancicnci  differ- 
 •nation  upon  forefeenfaith.  ed  gmong  themfelves  Jujiin 
 *  I .  There  is  no  Decla-  ant*  M*  f ©Hewers  being  for 
 ration   of  the  Churches    jfcWurt  RcddHiittioii  and 
 
 for  Reprobation  «• 
 feenunbeief:  arfd  others  being  for  Predeftiagiion  \         ie- 
 dios)  upon  forefeet 
 
 aiinde 
 
mindc  in  thofe  times  about  it ,  but  what  is  found  in 
 the  wrigtings  of  particular  Do6?ors.  2.  We 
 confefs  that  men  areEle&ed  to  Glory  and  Juftifica- 
 tien  from  guilt,  upon  forefeen  faith  :  But  we  fay 
 withall  that  they  are  Elefted  to  that  faith;  and  that 
 God  did  forefeeitas  a  thing  which  he  intended  to 
 give  f  and  not  as  a  thing  which  corrupted  unregene- 
 rate  nature  would  produce.  3.  And  wefayaifo, 
 that  this  is  a  point  that  men  may  differ  in  that  yet  arc 
 in  a  fafe  way  to  falvation. 
 
 3.  As  to  the  point  of  mam  merits,  we  fay;  that 
 the  Fathers  differed  from  us  but  in  word  and  not 
 indeed :  It  fcemed  good  to  them  to  call  every  moral 
 aptitude  or  Ordination  ad  ^Pr&mium  ,  that  is,  the 
 Rewatdablencfs  of  our  a&ions  ,  by  the  name  of 
 merit;  and  every  Rewardable  work  meritorious. 
 We  thinke  it  fitteft  to  forbear  this  name.  This 
 Verbal  difference  makes  not  two  diftind  Reli- 
 gions. 
 
 4.  As  to  the  point  of  Juftification  ,  we  confefs 
 that  the  Fathers  commonly  called  that  Juftification 
 which  we  now  call  Sandification.  And  we  our  felves 
 maintain  that  Sanftifieation  dothconfift  in  Inherent 
 Graces.  This  difference  therefore  being  but  verhai, 
 the  Religion  and  the  way  to  falvation  is  neverthe- 
 lefs  the  fame. 
 
 *  Auftin  ,  Profper  -5-  As  for  the  pwnts  <rf*  Pcr- 
 Wuigcutm,  &c  i  fatly  Severance  and  certainty  of  Sal  va- 
 maiatain  the  Per-  tion  ,  and  Virginity  or  vowed 
 fcrerance  of  ail  tbc     Chaftity,  with  the  fuppofedme- 
 
 R  TdSlfi 7  °f    rit  thcreof>  and  of  a  Monaftical 
 
 lc  i  u  or  Eremetical  life ;  we  think  that 
 
 moftofthe  Churches  fiace  the  firft  century ,  have 
 
 departed  from  the  Apoftles  Do&rinc  in  thefe  points ; 
 
 and 
 
and  therefore  we  appeal  to  the  Scripture.  But  yet 
 we  know  that  thefc  are  not  points  of  abfolutc  neccf- 
 fity  to  falvation  ;  fo  that  whether  thofe  Churches, 
 or  we  were  miftaken ,  yet  is  our  Religion  the  fame, 
 and  both  they,  and  we  in  a  fafe  way  to  Hea- 
 ven. 
 
 *  2.  For  matters  of  Government  and  Difciplinc 
 we  fay  i .  That  we  undertake  to  manifeft  it  as  cleare 
 as  the  light,  that  the  Popes  Supreme  Headlhip,  and 
 univerfal  jurifdi&ion,  is  a  novelty  introduced  above 
 fix  hundred  years  after  Chrift.  2.  Far  Diocefanc 
 Epifcopacy  and  their  ordination,  fomeof  the  Re- 
 formed Churches  do  own  it :  But  it  is  not  a  matter 
 foneceflary  to  Salvation  ,  as  that  all  men  that  will 
 be  faved  muft  nteds  be  of  one-minde  in  it,  3.  We 
 confefsand  maintain  the  neceffity  of  true  Penitence 
 and  fuch  confeffion  of  fin  as  is  neceffary  to  manifeft' 
 Penitence  to  the  Church  after  a  notorious  fcandal  t 
 and  of  confeflion  to  thofe  that  we  have  wronged  : 
 and  of  private  confeflion  to  our  Paftors,  in  cafe  that 
 we  cannot  have  a  through  care  of  our  wounds,  or 
 comfort  to  our  confeiefices  without  it.  Laftly,  as 
 for  the  Ceremonies  mentioned  which  the  former 
 Churches  ufed ,  and  as  for  the  bare  name  of  a  Sacri- 
 fice and  Altar  (  while  they  agreed  with  us  in  fence) 
 we  take  them  not  to  be  matters  of  fo  great  moment, 
 as  muft  make  them  and  us  of  two  Religions ;  as  if 
 both  were  not  in  a  fafe  way  to  falvation.  The  heft 
 men  on  earth  may  differ  in  as  great  a  matter  as  one 
 of  thefc  :  and  if  they  ifi  a  miftaken  :real  (hall  depart 
 from  the  Apoftles ,  fo  that  we  cannot  imitate  both 
 the  Apoftles  and  them,  we  had  rather  of  the  two 
 leave  them  then  the  Apoftles;  yet  holding  with  them 
 ftill  in  the  maine. 
 
 Ob. 
 
(**) 
 
 qb).  The  Religion  of  Proteftants  differs  from  the 
 Abiiliae  and  Greek  Churches  and  all  thef  world  as 
 well  as  the  Romkne  ,  and  therefore  cannot  be  a  fafe 
 way.  Anfw.  i .  If  chat  be  not  a  fafe  way  which  dif- 
 fers from  the  Greeks,  Abaflines,  &c.  then  the  Pa- 
 pifts  way  is  much  lefs  fafe  then  ours :  for  they  do  not 
 onely  differ  from  them ,  but  un-Church  them  and 
 condemne  them  to  Hell ,  and  fo  do  not  we.  2.  We 
 are  <3f  the  fame  Religion  with  them  :  onely  we  have 
 by- Gods  great  mercy  call  ou:  of  that  one  way 
 fome  (tones  of  offence,  which  they  have  not;  yet 
 caft  out. 
 
 Ob).  2.  The  true  fafe  Religion  hath  had  avifible 
 Church  profiling  it  from  Chrifts  time  till  this  day  : 
 But  the  Protd-tant  Religion  hath  not  had  avifible 
 Church,  profefling  it  to  this  day  :  therefore  it  is  not 
 the  true  fafe  Religion. 
 
 *Anf.  The  Major  leafilygrant  and  difclaim  the 
 needlefs  fhift  of  them  chat  would  deny  it.  But  the 
 Minor  I  deny  :  If  they, call  for  the  proof  of  that 
 vifible  Church,  and  aske  where  it  was  before  Luther^ 
 w'e  fay  that  it  was  wherever  Chrift  hadaChruch: 
 From  CRrifts  time  full  many  hundred  years  after,evea 
 at  Rome,  it  felf  and  many  other  places  :  and  from 
 Chrifts  time  to  this  day  it  hath  been  in  Ethiopia, 
 Greece^  Egypt y  MefipotamU,  and  many  other  Coun- 
 tries t  if  not  ftill  among  the  Romanifis  therafelves : 
 for  full  proof  of  which,   note,  that  it  is  from  the 
 
 EfTentiais , 
 
K 11 J 
 
 Effentials ,  and  points  of  great  neceffity  that  we  de' 
 nominate  our  Religion  ;    ::nd  every  difference  in 
 lefier  things  doth  not  make  a  diftind  Religion  :  clfe 
 there  were  as  many  Religions  in  the  world  as  men. 
 Note  alfo  that  the  main  difference  between  us  and  the 
 Papifts  is,  not  that  they  deny  the  fubftance  of  our 
 Religion  direftly  ,  but  that  they  fuperadde  a  great 
 many  of  new  Articles  to  the  old  Creed,  and  have 
 made  their  Religion  much  larger  then  ours  ,  many 
 of  their  new  Articles  confequently  fubverting  the 
 Fundamentals  which  they  profefs.    So  that  our  Re* 
 ligion  is,  and  ftilt  hath  been  among  the  Papifts,  and 
 other  Churches :  and  if  they  adde  more  to  it ,  that 
 makes  it  notceafein  itfelf  to  be  what  it  was      Our 
 Religion  is  wholly  contained  in  the  Holy  Scriptures, 
 and  that  all  the  Churches  have  ftill  allowed  of  :  The 
 Papifts  themfelves  confefs  it  all  to  be  the  Word  of 
 God,  which  we  appeal  to  as  the  onely  Touch- ftone 
 and  rule  of  our  faith. 
 
 Obj.  So  you  would  make  our  Religion  and 
 yours  to  be  all  one.  Anf.  As  the  word  Religion  fig- 
 nifieth  the  Effentials  of  the  Chriftian  Faith  ,  or  the 
 points  of  abfolute  neceilicy  to  Salvation ,  fo  our 
 Religion  is  with  you ,  and  is  owned  or  confefled  by 
 you  :  As  it  fignificth  all  thofe  points  that  are  conceit- 
 f^neceflary  to  Salvation  with  the  profeffors,  fo  your 
 Religion  is  not  all,  but  part,  with  us  :  Andasitcorn- 
 prehendeth  alfo  all  thofe  Integral  parts,  which  a  man 
 may  confefledly  be  faved  without ,  fo  he  do  not  wil- 
 fully rejeft  them ,  fo  yours  and  ours  do  much  differ • 
 And  that  your  Religion  is  not  all  with  us  is  no  lofs  to 
 us ;  becaufe  the  points  of  yours  which  we  difown 
 are  both  novel  additioss  of  your  own  brain  ,  and  al- 
 fo fuch  as  contradid  the  acknowledged  verities. 
 
 D  Where* 
 
Wherever  then  Chrift  had  a  Church  that  did  believe 
 all  the  Doftrine  of  the  Scripture ,  and  fpecially1  the 
 Creed,  die  Lords  Prayer,  the  Decalogue  y  theDo- 
 drine  of  the  new  Covenant ,  Baptifme ,  the  Lords 
 Supper,  and  the  Miriiftry  ;  there  was  our  Religion 
 before  Luther :  If  any  added  hay  and  ftufeble,  if  their 
 work  be  burnt ,  and  they  fuffer  lofs ,  yet  our  Re- 
 ligion among  them  is  the  fame  ftill. 
 
 Ob),  But  do  not  you  make  this  Negative  a  part  of 
 your  Religion;- that  nothing  but  Scripture  is  to  be 
 believed^  divina  ?  and  what  Church  was  of  that 
 Opinion  ? 
 
 dnfw.  i.  We  have  oft  at  large  (hewed  that  many 
 of  the  ancient  Doftors  of  the  Church  have  aflerted 
 the  Scriptures  fufficiency  at  large  ,  and  appealed  to 
 them  as  the  fiilhReveiation  of  Gods  will  concerning 
 all  things  ncceffary  to  falvation  ,  and  the  fufficient 
 Rule  to  Judge  of  conrroverfies.  2.  If  they  did  any 
 of  them  think  that  the  Church  had  a  fupptradded 
 Revelation  by  Tradition  ,  in  points  of  order,  of  no 
 neceilityto  falvation ;  this  doth  not  make  them  and 
 us  to  be  of  two  Religions  \  or  wayes  of  Salvation  , 
 as  long  as  they  do  not  introduce  any  dangerous  or 
 deflruftive  points  under  that  pretence. 
 
 Ob].  But  the  Church  ftill  held  thole  things  as  ne- 
 ceflary  to  Salvation  which  you  deny.  Anf.  We 
 deny  that  to  be  true:  Some  of  the  points  in  difference 
 are  novelties  of  your  own,  which  tke  ancient  Church 
 didiiever  hold  :  the  reft  are  fuchasthey  never  laid 
 fuch  a  ftrefs,as  mens  Talvatiort  upon. 
 
 To  conclude,  Let  it  be  confidered  whether  this 
 Argument  may  not  damne  your  felvcs  which  I  turn 
 againft  you  Thus.  The  truefafe  Religion  hath  had 
 a  vifible  Church  profeffing  it  from  Chrifts  time  till 
 
 now: 
 
now  :  But  the  Religion  of  the  Romaxifts  (as  com- 
 prehending all  poiats  of  their  faith,«or  made  by  them 
 to  be  neceffary  to  falvationj  hath  not  had  any  vifible 
 Church  profeffing it  of  many  hundred  years  after 
 Chrift :  Therefore  ic  is  not  the  true  Religion  ,  nor  a 
 fafe  way  to  falvation,  The  Minor  I  (lull  undertake 
 more  feafonably  to  make  good :  And  eur  Divines 
 have  done  it  already. 
 
 No  doubt  but  common  reafon  and  juftice  rcquir- 
 cth,  that  you  chat  call  to  us  fo  earneftly  for.a  Cata- 
 logue of  the  ProfefTors  of  our  Religion  in  all  Age* 
 fhould  be  as  much  obliged  your  felvcs  to  give  us  a 
 Catalogue  of  yours :  yea  and  to  give  it  firft,  becaufc 
 you  are  the  firft  in  pleading  the  neceflity  of  it.    Un- 
 dertake this  task  therefore,  and  perform  it  well,  and 
 you  {hall  carry  the  whole  caufe.     Give  us  a  Cata- 
 logue of  any,  beiiies  impeached  Hereticks ,  that  did 
 own  your  main  points  of  Popery  for  many  hundred 
 years  after  Chrift  ,  and  we  will  give  youafullac« 
 count  of  fuch  ascontndifted  thofe  conceits  and  be- 
 lieved as  we  do,  and  let  both  be  compared  together, 
 andletthemoftfatisfa&ioa  and  the  fulleft  evidence 
 carry  if     You  make  a  meet*  empty  noife  among  the 
 vulgar  ,  of  Antiquity  and  Universality  ,  and  call  for 
 a  proof  of  the  perpetual  or  continued  visibility  of 
 our  Church ,  as  if  in  this  you  had  the  adrantage  , 
 and  the  ballancc  did  turn  on  your  fide  :  When  as 
 (though  we  know  that  there  is  no  fuch  neceflity  of 
 our  proof  in  this  as  you  pretend  yet)  we  know  your 
 difad vantage  here  to  be  fo  great ,  that  if  you  will 
 but  be  perfwaded  to  this  way  of  tryal,  it  will  be  to  the 
 utter  fhame  and  confufion  of  your  caufe.   Whats  the 
 matter  elfe  that  you  ftill  appeal  to  the  latter  or  prc- 
 fent  Church,  and  that  is  only  to  the  Roman* ,and  thats 
 
 D  2  onely 
 
onelytoyour  felves?  If  we  do  but  invite  you  to  a 
 tryal  by  Scripture;  and  the  Fathers  and  Records  of 
 the  three  firft  ages ,  you  prefently  fcorn  the  motion 
 and  fall  upon  the  Fathers  with  accufations,  as  if  they 
 had  not  underftood  or  believed  all  that  was  neceflary 
 to  faivation  ^  or  to  the  being  of  a  Chriftian  or  a 
 Church  ;  for  you  fay  they  did  not  meddle  with  tfaefe 
 controverfies ;  and  fo  you  call  us  down  to  the  latter 
 or  prcfent  times,  as  hiving  equal  authority  with  the 
 firft:  To  which  we  fay,  i.That  the  filenceof  the 
 firft  times  .concerning,  thefe  matters,  if  there  were 
 no  more  (as  yet  there  is)  is  fufficienc  to  prove  that 
 they  were  not  then  taken  for  any  naceflary  points  of 
 faith.  For  ,  Though  our  Records  of  the  fecond 
 Age  be  very  fiiort ,  yet  both  .they  and  much 
 more  thofe  of  the  third  and  fourth  •  Ages  do 
 containe  flich  pur  poTely  undertaken  ,  explications /of 
 the'Ghrifttan  faith,  that  we  cannot  imagine  fuch  a 
 mukimde  of  neceffary  points  would  have  been  omit- 
 ted. I  2.  And  though  the  Paftors  of  the  prefent  age 
 have  equal  Authority  in  Ruling  their  Congregations, 
 with  thofe  of  the  fecond  ,  yet  they  cannot  give  us  fo 
 furean  account  what  was  the  dodrine  ai)d  praftice 
 of  theformer  Ages/  nor  any  way  prove  it  to  us  but 
 by  producing  fuch  records. 
 
 The  Papifts  themfelves  are  fo  far  from  denying 
 that  the  Ancient  Fathers  and  Churches  did  hold  the 
 Pbfirivc  part  of  our  Religion,  that  they  hold  it  thera- 
 fdves ;  For  they  themfelves  profefs  to  believe  every 
 book  of  holy  Scripture  that  we  do:  They  fay  they 
 believe  the  Creed  called  theApoftles,  and  the  Ni* 
 ceneaniCovftantiHopolitaneCtccd,  and  that  of  t/f- 
 thanafitui  and  lb  do  we  (ftill  taking- the  holy  Scri- 
 pture onely  for  our  Rulej  fo  that  their  own  tongues 
 
 muft 
 
(37) 
 
 nuift  confcfs  the  Antiquity  ,  and  Univerfality  ,  and 
 fucceilion  of  our  Religion  :•  For  this  is  ours. 
 
 But  all  that  they  have  to  obejeft  is  this,  That  we 
 can  name  no  Churches  or  Fathers  that  held  our 
 Negatives,  To  which  I  fay ,  I.  The  Negatives 
 (atleaft,  for  the  raoft  part  of  them  ,  if  netallj  are 
 the  mcer  confequences  of  the  Affirmatives  and  Pofi- 
 tives,  andirnplyed  or  plainly  included  in  them  :  For 
 example,  when  our  Religion  faith  \Thm  (halt  wor- 
 ship the  Lord  thy  God^  ana I  him  only  Jh alt  thouferve'} 
 this  includeth  the  Negative  [[Thou  (halt 
 not  worftiip  or  ferve  Saints,  Angels  or  ac%  4* 10# 
 any  other,  fave  only  by  a  fervice  and  honour  duely 
 fubfervient  to  the  fervice  and  worfhip  of  God  :  and 
 therefore  that  we  give  not  Divine  worfiiip  to  the 
 confecratcd  hoft,  or  the  Virgin  Mary  ,  or  to  any 
 other  meer  creature.  Our  Religion  teacheth  us  £to 
 do  all  things  to  edifying]  iCcr.  14. 26.  Thisinclud- 
 eth  the  negatives  [[that  we  muft  not  worftiip  God  ia 
 an  unknown  tongue  or  Onedifying  manner,  bleating 
 and  bellowing  out  our  prayers  in  hideous  or  ridicu- 
 lous tones.]  Our  Religion  maketh  it  the  Minifterial 
 Commiffion  ,  to  teach  the  Nations  and  Baptize, 
 Mat.  28.  19,20.  This  includeth  the  Negative  that 
 women  or  lay  men  fhould  not  fo  teach  ^that  is,  as 
 Comrnifiioned  officers )  nor  baptize  : 
 Thisaffirmative^P^rwasfentto  Dif-  *  2  '  **% 
 ciple  Nations]  includeth  this  Negative  [Peter  was 
 notfent  to  be  the  fixed  Bifhop  of  Reme,  arid  there 
 torefide.  This  affirmative  [The  Apoftles  are  the 
 Foundation  of  the  Churcb]  includeth  this  negative 
 [/Peter  alone  is  not  the  Foundation  of  the  Church] 
 This  Affirmative  Qlt  is  bread  and  wine  which  we  take 
 and  eat  and  drink  in  the  Eucharift]  containeth  or  im- 
 
 d  3  ply- 
 
(}8) 
 
 plyeth  the  Negative,  that  |[It  is  not  Chrifts  flcfti  and 
 blood,  which  the  bread  and  wine  is  tranfubftantiated 
 into]  I  might  thus  inftance  in  many  more :  Our  Ne- 
 r    _  gatives  are  contained  or  implyed 
 
 fSS  52"  A*™^s  which  V 
 oot  bring  >  O.i      hold  or  confcfs  your  fe|y«. 
 
 logue  of  thofe  that  in  all  ages  have  maintained  our  Nega. 
 tions of  tfeeir  corruptions ,  becaufethe  Corrupters  were  net 
 then  rifen  up  5  and  how  fliould  w^  prove  that  the  Church  ©►- 
 pofed  an  error  before  it  was  hatched. 
 
 2.  I  anfwer  further ,  that  we  haveexprefs  negaT 
 tives  alfo  both  in  Scriptures  and  Fathers ;  in  the 
 main  points  of  difference  between  us  and  the  Papifts. 
 We  have  a  plain  £  Thau  Jhalt  ttat  make  to  thy  [elf 
 any  Graven  Image ,  &c.  Thou  Jhalt  not  bew  down  to 
 them  nor  tyer&ip  them^  &c.  "]  We  have  a  plaice  Qln 
 the  Church  I  had  rather  fpeak  five  words  with  my 
 underftanding  that  I  might  teach  others  alfo,  then 
 ten  thoufand  words  in  a  tongue]  (unknown)  1  Cor. 
 14.29.  We  have  a  plain  [[See  thou  do  it  not,  fori 
 am  thy  fellow  fervant  ]  Rev.  22.  9.  And  fo  of  the 
 chief  differences  through  the  reft. 
 
 3.  If  we  had  but  this  one  point  proved,  thatQthe 
 holy  Scripture  is  a  Efficient  Rule  of  Faith]  it  fully 
 warranteth  all  our  Negatives  wherein  we  differ  from 
 the  Papifts.  For,  to  Believe  all  that  is  in  Scripture,and 
 that  this  is  fufficient ,  will  furcly  warrant  as  to  ex- 
 clude their  additions.  And  we  have  oft  proved  that 
 the  firft  ages  did  maintain  the  Scripture  fufficiency. 
 This  one  anfwer  doth  fully  juftifie  us  againft  this  ca* 
 vil  of  the  Papifts.  The  Ancient  Church  and  Fathers 
 believed  the  Scripture  and  the  fufficiency  of  that 
 Scripture  as  containing  all  points  of  faith  :  And  fo  do 
 
 we. 
 
we.  And  fo  alt  Popiih  faich  is  excluded  (Though  w  e 
 confefs  many  Ceremonies  and  points  of  order 
 were  then  admitted  as  from  the  Ouircfo. 
 
 4.  Negatives  beceune  necdTary  ro  be  exprefly  af- 
 ferted  by  occafion  of  Hereiies.  And  therefore  who 
 can  wonder  if  many  of  them  are  never  mentioned  till 
 thofe  herefies  did  call  them  out.  When  there  was 
 no  man  fo  impudent  as  to  fay  that  £The  Pope  of 
 Rome  is  the  Univerfal  Biftiop  and  Governor  of  the 
 whole  Church]]  or  that  [[God  muft  be  worlhipped  in 
 an  unknown  tongue]  or  that  [Images  muft  be  wor- 
 {hipped]  who  could  expeft  that  the  Church  (hould 
 have  occafion  in  words  to  exprefs  it  as  a  part  of  their 
 faith  that  [The  Pope  is  not  the  univerfal  Biftiop ; 
 not  infallible,  &c7\  and  fo  of  the  reft  ?  If  Popery 
 had  rifen  fooner ,  it  had  fooner  been  contradifted. 
 
 5.  There  may  be  an  hundred  Negatives  made  ne- 
 cefTary  hereafter  by  herefies ,  which  it  is  notnecefla* 
 ry  now  to  put  into  our  Creed  or  confefiions ,  be- 
 caufe they  are  not  yet  Sufficiently  'contained  or  im- 
 plied in  the  contrary  Affirmatives.     If  Hereticks  a- 
 rife  that  fay  that  man  hath  feven  fouls ;  that  the  foul 
 returns  to  be  GodsEflence,and  was  fo  eternally;that 
 there  are  fourteen  Sacraments ;  that  Infants  muft 
 take  Orders ;  with  a  hundred  the  like ;  then  it  might 
 be  Receflary  for  us  exprefly  to  deny  thefe ;  and  (hall 
 they  then  tell  us  that  our  Religion  is  new  and  theirs 
 ©Id,  becaufe  we  cannot  prove  that  any  did  before 
 deny  theirs  ?  So  what  if  we  could  not  prove  that 
 any  before  had  faid  QThe  Pope  is  not  the  Univerfal 
 Governor  ?]  that  is  becaufe  there  was  none  fo  (ham- 
 Jcfs  for  fix  hundred  years  as  to  fay  he  was.    Whefe 
 Religion  then  is  proved  new  by  this,  ours  or  theirs  ? 
 
 But  I  (hall  fay  fomewhat  more  to  this  anoa  in  the 
 end>  D  4  Obj. 
 
K$°J 
 
 Obj.  3.  That  Religion  which  cannot  be  known  as 
 having  no  certain  teft  to  difcern  it  by  t  can  be  no  fafe 
 way  to  falvation  ;  But  fuch  is  the  Reformed  Religi- 
 on, therefore,  &c.  The  Minor  is  proved  :  If  they 
 hav«  any  fuch  teft ,  either  fit  is  Scripture ,  or  fomc 
 confeflions  of  their  own  :  But  neither  of  thefe : 
 therefore  not  Scripture  :  For  that  is  appealed  to  by 
 many  Religions ,  and  therefore  can  be  no  proper 
 Teft  todifcerneoneof  thfcmfrom  the  reft;  Befides 
 it  knows  not  fomuch  as  the  name  of  the  Reformed 
 P  rot  eft  ant  Religion  :  Not  any  confeffion  :  for  they 
 .have  no  one  which  they  agree  in ,  but  one  difclaim- 
 eth  what  another  owneth  :  And  they  have  none 
 agreed  on  by  a  General  Couneel ,  or  by  all  them- 
 felves. 
 
 Anf  1.  The. Teft  of  our  Religion  is  the  holy 
 Scripture ;  This  we  profefs  joyntly  to  be  the  Rule  of 
 our  faith  and  life:  To  this  we  ftill  Appeal,  If  we 
 mifunderftandit  in  any  point,wc  implicicely  renounce 
 ail  fuch  errors ,  becaufewe  explicitely  in  general  re<* 
 nounce  ail  that  is  contrary  to  the  Scripture.  This  may 
 be  the  true  Teft  of  our  Religion  though  others  fall- 
 ly  pretend  that  theirs  is  more  agreeable  to  it.  Many 
 things  maybetryed  by  the  famcTouchftone,  and 
 weighed  by  the  fame  ballance;  whereof  Tome  may 
 be  currant,  and  others  unfound,  or  light.  May  not 
 the  Law  of  the  Land  be  the  true  Rule  of  our  obedi- 
 ence to  our  Governors ,  though  the  Rebellious  or 
 difobedient  (hould  pretend  to  be  Ruled  by  the  fame 
 La#s. 
 
 2.  They 
 
(40 
 
 2.  They  are  not  all  diftind  Religions  which  the 
 Papifts  call  fo :  Many  appeal  to  the  fame  Scriptures, 
 who  agree  in  the  maine  concerning  the  fence ,  and 
 difagree  onely  in  fome  inferior  things.  Thefe  are 
 not  feveral  Religions. 
 
 3.  Our  confeflions  do  fhew  how  we  underftand 
 the  Scripture  ;  wherein  we  agree  in  the  main ,  as 
 the  Harmony  of  Confeflions  teftificth ,  though  in 
 fome  leffer  things  we  differ. 
 
 Ob).  4-  They  that  have  c&uflefly  feparated  from 
 all  the  Churches  in  the  world  are  not  of  the  true 
 Religion  nor  in  a  fate  way  to  Salvation  :  tut  fo  have 
 the  Proteftants  done :  for  they  are  divided  both  from 
 Romane  Church,  the  Qreekj^  AbaJJlnes^  ^Armenians, 
 and  all :  therefore  they  arc  not  in  a  fafe  way. 
 
 Anf  Its  one  thing  to  withdraw  from  fome  corrup- 
 tion of  a  Church  and  another  to  withdraw  from  the 
 Church.  1.  We  that  are  now  living  did  not  with- 
 draw from  Rome  or  any  of  the  reft  :  for  we  were  ne- 
 ver among  you  or  under  you.  2.  Our  Fathers  with- 
 drew not  from  the  Church  as  ChrifUan  or  Catho- 
 like,  but  from  the  particular  corruptions  of  the  Ro- 
 mane  fa&ion ,  in  Do&rine,Difcipline,and  Worfhip; 
 rejecting  their  lately  ufurped  Tyranny  ,by  which  they 
 would  have  ftill  obliged  them  to  fin  againft  God, 
 As  we  are  commanded  to  withdraw  from  each  parti- 
 cular Brother  that  walketh  diforderly  ,  fo  muft  we 
 from  a  particular  Church  when  they  will  be  fo  di& 
 ordered,  as  to  Tyrannize  over  the  univerfal  3*  The 
 Church  of  Rome  re  jeded  us  by  a  caufelefs  excommu- 
 
 nica- 
 
.(42) 
 
 nication,  who  were  not  de  jure  under  her  power. 
 4,  We  ftill  profefs  our  felves  of  the  fame  Church 
 with  the  Greekj ,  sAbajfines^  Armenians ,  Cofties^  and 
 all  others  on  earth  that  hold  the  Scriptures,  and  that 
 fo  hold  the  Anticent  Creeds  or  fundamentals  of 
 Chriftianity;  as  that  they  do  not  evidently  fubveri' 
 it  again  by  contradidory  Errors  :  Iftheyholdno 
 Errors  but  what  may  confift  with  a  true  belief  of  the 
 Fundamentals  i«  the  fame  perfons  (though  by  an  un- 
 feen  confequgnce  they  may  contradid  them)  we  fe- 
 perate  not  from  that  Church  fo  as  to  difclaim  it  from 
 being  a  true  Church  :  And  therefore  its  not  true  that 
 we  io  feparate  from  all  the  world  :  but  as  to  the  Lo- 
 cal Perfonal  Communion  or  prefence ,  we  dare 
 not  joyn  with  the  trueft  Church  in  the  leaft  known 
 fin  :  But  in  that  refped  we  cannot  be  faid  to  fepa- 
 rate from  the  Greeks  o»  Abajfincs ,  that  we  have  no 
 opportunity  of  Local  Communion  with.  While 
 all  men  are  imperfed,  one  may  fee  that  Error  which 
 another  feeth  not :  and  to  feparate  meerly  from  a  fin 
 of  one  man  or  a  Church  is  not  fimply  to  feparate 
 from  the  man  or  Church. 
 
 Obj.  5.  That  Religion  which  hath  no  unity  in  it 
 {elforconfiftency,  but  is  broken  into  many  Seds, 
 and  ftill  running  further,  is  nofafewayto  falvation. 
 But  fuch  is  the  Protectant  Religion ,  therefore. 
 
 Anfto.  We  deny  the  Minor.  Our  Religion  is 
 #ne,  fimply  one,  and  raoft  confiftent ,  and  ha- 
 ving one  fure  ftanding  Rule ,  not  fubjed:  to  changes 
 as  yours  is ;  even  the  word  of  God  himfelf.     The 
 
 fame 
 
(4?) 
 
 fame  Rule  that  the  firft  Churches  had  f  and  the  fame 
 Teft  by  which  the  Chriftian  Religion  was  known  of 
 old,  when  the  Belief  of  thrScripture,and  particularly 
 the  Ancient  Creeds,  and  the  a&ual  Communion  with 
 the  true  Church  ,  was  the  teft  of  a  Catholike  the 
 oneinDoftrine,  the  other  in  Communion,  as  free- 
 ing him  from  Schifmes.  We  believe  all  the  fame  Ar- 
 ticles, and  we  divide  not  from  the  Catholick  Church. 
 If  any  depart  from  Scripcures  as  to  the  fence  in 
 points  absolutely  necefTary  ,  they  ceafetobeof  our 
 Religion.  If  any  depart  from  it  in  lefler  things , 
 they  may  yet  be  of  the  fame  Religion  with  us  •  but 
 fo  far  we  difown  them  ,  if  we  know  it.  Popery 
 hath  no,fure  teft,  or  means  to  prevent  mutation.  But 
 we  have  in  that  we  fix  on  the  Immutable  Rock.  If 
 Anabaptifts,  Scparatifts,  or  any  erroneous  perfoas 
 live  among  us,  fo  far  as  they  hold  thofe  errors  fo  far 
 they  are  none  of  us  :  And  if  any  err, whom  we  dare 
 not  rejeft,  we  yet  rejed:  their  errors,  and  take  them 
 for  ro  part  of  our  Religion.  And  if  this  Argument 
 hold,  it  will  much  more  condemne  the  Romanifts 
 who  have  more  diverfity  of  opinions  and  wayes  a- 
 mong  them  then  the  Proteftants,  as  may  in  due  place 
 be  fliewed. 
 
 Ob).  6.  That  is  not  the  true  Religion  norafafe 
 way  to  Heaven ,  which  men  can  have  no  Infallible 
 certainty  of.  But  the  Proteftant  Religion  is  fUeh  : 
 For  they  all  profefs  their  Church  to  be  fallible. 
 
 Anp*.  Wemuftdiftinguifh  between  a  man  that 
 May  be  deceived,  and  a  man  that  Is  deceived :  And 
 
f44) 
 
 between  Infallibility  in  the  Objed: ,  and  in  the 
 Subjed:  or  Intellect.  And  between  Infallibility  in 
 the  abiblutely  neceflary  points,  and  in  fomc  Inferior 
 fmaller  matters.  And  fo  I  Anf.  i .  The  Rule  of  our 
 Religion,?/**.,  the  word  of  God ,  is  Infallible  ,  yea 
 the  onely  Infallible  Rule  of  Religion  :  and  there- 
 fore we  have  an  Infallible,  and  the  onely  Infallible 
 Religion.  2.  The  weaknefs  of  the  Recipient  muft 
 be  differenced  from  the  Religion  which  hathnofuch 
 weaknefs  There  is  ftill  the  certainty  and  Infallibility 
 of  the  Objeft  ,  when  the  believer  through  his  own 
 weaknefs  may  be  uncertain.  3.  No  man  is  Falfm 
 a&ually  deceived,  while  he  believes  that  do&rine  of 
 our  Religion,  that  is,  the  holy  Scripture  ?  And  this 
 we  are  certain  of.  4.  No  Chriftian  mfctifn  comfojito^ 
 nor  no  Church  is  fallible ,  or  can  err  in  the  Funda- 
 mentals or  points  abfolutely  neceflary.  For  if  he  do 
 fo,  he  ceafeth  to  be  a  Chriftian  ,  and  that  to  be  a 
 Church,  5.  In  fenfu  divifo ,  he  that  was  a  com- 
 mon believer,  may  Apoftatize  from  the  faith ,  and 
 fo  may  a  particular  Church :  and  therefore  is  falli- 
 ble, but  is  not,  as  is  f&id,  Deceived,  till  it  turn  from 
 the  Infallible  truth.  6.  The  beft  man  or  Church  on 
 earth  doth  know  but  in  part,  and  therefore  erreth  in 
 part,and  thcrfore  is  fallible  in  part  or  in  lower  things, 
 So  that  it  is  not  the  leaft  proof  of  the  fallibility  of 
 Scripture  or  the  ReformedReligion,that  men  may  A- 
 poftatize  from  it,  or  that  they  m&y  ftaggcr  in  Believ- 
 ing an  Infallible  Truth,  or  that  we  are  fallible  in  lefler 
 things.  All  true  Believers  are  aftually  Infalliblly  per- 
 fwaded  of  the  Truth  of  Gods  Word,and  particularly 
 of  all  things  abfolutely  neceflary. 
 
 Ob). 
 
(45) 
 
 Obj.  7.  That  Religion  is  not  true  nor  a  fafe  way 
 to  heaven  which  wanteth  many  Articles  of  faith ; 
 But  the  Proteftant  Religion  wantcth  many  Articles  of 
 faith :  Therefore. 
 
 An/ft.  1.  We  rauft  diftinguifh  of  our  Religion 
 as  it  is  in  the  ProfcfTed  Rule ,  and  as  it  is  Impreffed 
 in  themindes  of  men  :  In  the  former  refped: ,  we 
 fay  that  our  Religion  wanteth  no  Article  of  faith : 
 for  Gods  perfeft  Word  is  our  Religion  :  But  in  the 
 minds  of  men  Religion  is  more  or  lefs  imperfed  ac- 
 cording to  the  ftrengch  or  weaknefs  of  mens  faith. 
 2.  We  rauft  diftinguifh  between  true  Articles  of 
 Faith,  and  falfe  ones  made  by  the  Church  of  Rome, 
 We  are  without  the  latter  (but  want  them  not^  but 
 we  exped  that  they  who  call  them  Articles  of  faith, 
 do  prove  them  fo. 
 
 Obj.  8.  Your  Religion  is  unfafe  by  your  own 
 Teftimony  :  You  condemne  one  another  :  the  Lu- 
 theran condemneth  the  Calvmift  as  Blafpheaious , 
 impious,  and  damnable  :  the  Calvimjis  condemne 
 the  Lutherans :  the  Anabaptifis  both  :  and  every 
 fed  is  condemned  by  others :  Therefore. 
 
 Anf.  1.  The  Churches  confeflions  pafs  no  fuch 
 condemnation;  nor  any  moderate  fober  men,  2.  If 
 two  children  fall  out,&call  one  another  Baftard, they 
 arc  never  the  more  Baftards  for  that,  nor  will  the 
 
 father 
 
(46) 
 
 father  therefore  call  there  fo ;  elfe  what  will  become 
 of  your  Jefuites  and  Dominicans. 
 
 Obj.  9.  The  very  name  of  Lutherans  yCahi*ifts3 
 Trotefiants,  do  plainly  exprefs  a  Seft  or  party,  dif- 
 ferent from  the  Name  {Catholikg  ]  which  denoteth 
 the  true  Church  which  only  holds  the  true  Religion  : 
 And  the  very  name  £  Reformed"]  is  novel ,  and  no 
 proper  title  of  the  Catholike  Church  ,.  but  oncly  a 
 cloak  for  your  Schifme  ,  which  difclofeth  the  novel- 
 ty of  your  Church  and  way. 
 
 Anfw.  1  And  of  how  much  better  fignification 
 think  you,  is  the  name  £Papift]  or  £Romanift  ? 
 You  call  your  fel*es  Catholikes,and  we  call  our  felves 
 Catholikcs :  You  fcornfully  call  us  Lutherans ,  and 
 Calvimfis  which  are  names  that  we  difclaime ,  and 
 then  argue  from  your  own  impofed  names.  Would 
 you  have  us  do  foby  you  ?  And  as  for  the  names  of 
 KP  rot  eft  ants,  and  Reformed,  we  ufe  them  not  to  ex- 
 prefs  the  Effential  nature  of  our  Religion  ,  but :  the 
 Accidental  Removal  of  your  Corruptions.  So  that 
 though  Scripture  or  Antiquity  talkenot  of  QA  Pco- 
 teftant ,  or  Reformed  Religion]  by  name  ,  yet  it 
 commendeth  to  us  that  fame  Religion ,  which  we 
 now  call  QProteftanc,  or  Reformed]  but  then  it 
 could  not  fo  be  called,  becaufe  you  had  not  then  hat- 
 ched your  corruptions  and  deformities,  which  are 
 prefiippofed  to  our  Reformation.  The  man  that 
 fell  among  thieves,  when  his  wounds  were  healed, 
 was  a  £Cured  man]  whereas  before  he  was  not  a 
 cured  man,  becaufenota  wounded  man  :  And  yet 
 
 he 
 
(7) 
 
 be  was  the  fame  man  as  before  -,  and  the  Thceves 
 chit  wounded  him  would  have  made  but  a  foolifti 
 plea,  if  they  would  have  difpoflefled  him  of  his  In- 
 heritance on  pretence  that  he  is  not  the  fame  man  , 
 and  have  proved  him  not  the  fame,  becaufc  he  hath 
 not  the  fame  name,  it  being  not  a  Cured  man  that 
 owned  that  inheritance  before. 
 
 0£j.  10.  Where  the  Catholike  Church  is,  there 
 the  Catholike  Religion  is ,  and  ne  where  clfe :  But 
 the  Catholike  Church  is  not  with  you ,  but  with  us  • 
 For,you  found  us  in  Pofleffion  of  the  name  and  thing 
 and  then  departed  from  us  as  Hereticks  in  former 
 ages  did  from  the  Church  :  Therefore  it  is  not  you 
 but  we  that  have  the  true  Catholike  Religion,  which 
 is  the  onely  fafe  way  to  falvation. 
 
 Anfw.i.  The  Church  muitbe  known  to  be  true 
 and  Catholike  by  the  Religion  which  it  ownctb,  and 
 not  the  Religion  by  the  Church.  You  begin  at  the 
 wrong  end:  As  if  J  would  prove  fuch  a  thing  to  be  a 
 Vertuc  becaufe  it  is  in  fuch  a  man,  as  Iiftecm ,  when 
 I  ftiould  rather  grove  him  to  be  honeft  and  Virtuous, 
 becaufe  that  which  is  firft,proved  honefty,fc  Vertue 
 dwelleth  in  hifti.  2.  Did  we  not  find  the  Greek**  £- 
 thiopianand  other  Churches  in  pofleffion  of  the  name 
 of  the]  Catholike  Church  as  well  as  you  ?  Yet  you 
 would  difpoflefs  them.  3.  Wc  found  you  in  Pofleffi- 
 on of  All  in  your  own  account :  and  all  is  yours  if 
 your  felves  muft  be  Judges.  But  in  the  account  of  the 
 Greeks  Abaffine  and  other  Churches  we  found  you  in 
 Pofleffion  but  of  the  name  of  £  A  Church]]  and  not 
 
 [The 
 
(4&) 
 
 £TheChurch]]  apart  of  the  Church  Catholike,  and 
 not  the  whole ;  a  Corrupt  part  and  not  the  Head,  or 
 the  Pureft  part.  4.  We  departed  not  from  you  as  a 
 Church,  much  lefs  as  the  Catholike  Church,  but  as 
 corrupted  :  Nor  do  we  yet  deny  you  to  be  a  Church, 
 but  to  be  a  found  Church  or'  the  Catholike 
 Church. 
 
 Concerning  this  and  the  former  Queries,  efpe- 
 cialiy  [when  our  Church  was  in  all  Ages  before  Lu- 
 ther"} we  (hall  clear  our  felves  by  giving*  the  true 
 ftate  of  the  cafe  ,  which  wi*l  Juftifie  it  felf. 
 
 ChriftcametobethePhyfician  of  difeafed  fouls  1 
 In  hisGofpel  he'proclaimeth  his  office,  and  calls 
 them  to  him  felf  for  cure,  and  prefcribeth  them  the 
 means :  But  he  takes  the  time  of  this  life  for  the  ac- 
 complifhing  it ,  and  cureth  no  man  perfe&ly  till 
 death.  His  Church  therefore  is  as  an  Hofpitalor  a 
 City  fo  infe&ed,  that  there  is  not  one  in  it  that  is 
 perfe&ly  found  ;  One  of  the  deepeft  radical  difeafes 
 is  Pride,  which  corrupted  the  blood  evqn  of  the  A- 
 poftles  themfelves.  So  far  that  it  broke  out  into  fuch, 
 an  Itch ,  that  they  could  not  forbear  contending 
 whofhouldbe  the  greateft  even  in  the  prefence  of 
 Chrift  himfelf.  He  derides  the  controverfie,  telling 
 them  [with  you  it  (hall  not  be  fo,  but  lie  that  will  be 
 great  (hall  be  the  fervant  of  all.  "]  This  difeafe  of 
 Pride  was  ftill  alive  in  part,  even  wherever  it  was 
 mortified,  fo  that  fuch  like  defires  of  fuperiprity 
 were  excited  by  it  a!fo  in  the  Apoftles  fucceflors,  the 
 Paftors  of  the  Church  in  following  ages.  But  it 
 came  but  to  a  troublefome  Itch  till  Confiantines  time: 
 For  the  nailes  of  Perfecution  did  fo  claw  it ,  that  the 
 corrupt  blood  waa  let  out,and  the  Itch  was  frequent- 
 ly abated  by  the  fmart  :  Bat  when  Ctnjtantine  lifted 
 
 up 
 
(49) 
 
 up  the  Bifhops  with  honors,  revenew,  and  the  ad- 
 junction of  fecular  power  to  their  wills  or  cenfures, 
 then  the  itch  turned  to  a  plain  Scab ,  the  corrupt 
 blood  continuing,  and  the  liarifying  fcratches  of 
 perfection  ceafing.  But  this  overfpread  not  the 
 whole  body  ,  theCatkolike  Church  much  lefs  all  a- 
 likc  :  but  it  feized  mainly  upon  the  Clergy  who 
 fhould  have  been  examples  of  humility  and  felfde- 
 nyal  to  the  reft  :  And  principally  on  the  Cleargy 
 of  thzRomane  Empire,  and  fome  others  that  they 
 infefted  :  But  on  none  fo  much  as  the  Bifhop  of 
 Rome,  andhisCIergys.  For  Rome  being  the  Impe- 
 rial feat  ,  and  drawing  to  it  the  glory,  riches,  and 
 obfervanceofthe  world,  the  Biftiop  of  that  place 
 muft  needs  be  accordingly  magnified  and  obferved : 
 efpecially  becaufe  that  he  being  at  the  Emperors  ear 
 might  have  pleafured  or  diipleafured  almoft  any 
 Prince  or  Prelate  in  the  Empire. Aft  laft  by  translation 
 of  much  of  the  Glory  to  Conftantinople ,  the  heat  of 
 the  difeafe  was  conveyed  thither  too,  fo  tkat  John  of 
 Conftantwople  and  Gregory  of  Rome ,  contended  a- 
 bout  the  Univerfal  Supremacy  :  John  laid  the  firft 
 claime  to  it,  becaufe  he  was  Biflaap  of  the  Imperial 
 feat.  Gregory  laics  no  claim  to  it  hirnfelf,  but  con- 
 tradi&eth  Johns ^  pronouncing  it  a  note  of  Anticbrift 
 to  claim  the  title  of  Univerfal  Bifhop  ,  little  think- 
 ing that  his  own  fucceflbrs  would  have  claimed  it  fo 
 foon.  At  laft  Phoca*  being  helped  by  the  Romane 
 Biftiop  to  poflefs  the  throne  of  his  murdered  Prince, 
 doth  help  the  Pope  to  the  Title  of  Univerfal  Bifhop, 
 and  the  glory  and  ftrength  of  Conftantinoplc  abating, 
 Rome  did  the  more  eafily  hold  what  they  had  gonj 
 By  this  time  the  Scab  was  turned  to  a  Leprofi<?,which 
 dre#  on  many  other  concomitant  difeafes  as  its  fym- 
 
 E  gtoms" 
 
O) 
 
 ptucus :  The  reft  of  the  Church  was  fome  of  it  infect- 
 ed with  fome  of  the  forefaid  Scab ,  fome  more  and 
 farnelefs,  and  fome  of  them  ftiii  were  onely  trou- 
 bled with  the  old  itch,  though  none  perfectly  found, 
 nor  w&sthattobeexpe&ed;  much  of  the  Wsftern 
 parts  comply  with  their  Leprows  Patriarch,  and  fub- 
 mit  to  him  while  he  calls  hirafelf  Univerfal  Bifhop 
 and  Head  of  the  Cacholike  Church ,  fome  confent, 
 fome  fay  nothing  though  they  "diffent ,  and  indeed 
 the  power  was  got  into  his  hand ,  fo  that  for  fear  of 
 perfccution fewdurftcontradift,  and  fpecially  when 
 they  faw  no  likelihood  of  doing  good  :  Yet  fome  in 
 all  Ages  even  under  his  nofe,  did  fignifie  their  diflike 
 and  Oifer  fome  help  to  the  cure.  At  laft  in  Luther s 
 dayes  whole  Countries  d«  withdraw  from  the  Re- 
 make Lcprofie  (as  thousands  called  tAlbigenfesjral- 
 denfcsfix.  had  done  before  them)  and  fo  free  them- 
 felves  from  the  infe&ion  ,  and  get  off  the  very  fcab, 
 and  make/fair  attempts  for  the  Cure  of  the  very 
 irch.  Now  what  doth  the  Rcmane  Clergy,  but  cry 
 out  after  usasKerccicks  and  Schifmattcks,  and  aske 
 us  []  where  was  our  Church  before  Luther  ?]]  and 
 0  were  of  our  Religion  till  then?  We  anfwer  them 
 that  if  they  have  the  Lcprofie,  and  the  times  before 
 them  had  (in  moft  parts)  thefcab,  and  the  former 
 times  the  itch,  cannot  we  prove  that  we  aire  Men  as 
 well  as  they,  unlefs  we  prove  that  we  have  the  Le- 
 profie,  Scab,  or  Itch  as  they  had  ?  Are  thefe  Bffen- 
 tialor  Integral  parts  of  a  man?  As  humane  nature 
 is  ftill  with  a  Leper,  but  Leprous;  and  ftill  with  him 
 that  bath  the  Scab  3  but  fcabbed :  fo  our  Religion  and 
 Church  was  at  Rome  and  ftill  is  y  but  Leprous  fince 
 the  Ui'iirpation  before  mentioned  :  It  was  before 
 that  at  Rome ,  but  forely  fcabbed  :  It  was  before  that 
 
 at 
 
at  Rome  troub/ed  with  the  itch  :  It  is  ftill  in  Greece  , 
 esiUJfia,  and  other  parts,  but  fomewhat  feabbed  : 
 It  is  in  millions  of  the  people  free  from  that  feab  , 
 who  in  all  Ages  difliked  the  Clergies  usurpations : 
 thongh  we  cannot  expe&to  hear  this  from  them  in  a 
 General  Councel ,  where  they  are  not  to  be.  But 
 we  take  the  peopled  be  a  true  part  of  the  Church. 
 We  have  feparated  from  you  as  from  Lepers ,  not 
 as  from  the  Dead.  We  bury  not  your  title  of 
 Church  or  CHHMkns ;  fo  you  will  adde  ["Leprous"] 
 And  a  Leprofie  proves  moil  commonly  a  killing  dif- 
 eafe.  We  have  realbn  to  fecuremu*  (elves  from 
 yoir:  ifcfeftion  ,  though  our  love  to  you  were  never 
 lo  dear. 
 
 So  that  here's  the  quarrel ;  and  liege's  our  defence. 
 If  ail  Chrifts  Hofpital'in  the  Weftern  part  of  the 
 world,  have  much  incrcafei  the  difeafe  that  he  wQuld 
 have  cured  them  of;  it  doth  not  follow  thaoany  man 
 tbatjs  cured  of  their  Leprofie,  ceafeth  prefently  to 
 teaman,  that  he  that  is  reformed  of  thofe  vices  , 
 ceafeth  to  be  a  member  of  the  Catholike  Church  > 
 Or  that  fuch  Reformed  Churches  are  new  things  that 
 were  not  before  :  The  Reformation  may  be  new  as 
 to  the  latter  Ages,  fince  corruption  prevailed  ,  but 
 the  Religion  or  Church- ftate  is  not  new.Its  a  fad  cafe 
 with  the  Church  when  its  corruptions  are  come  tp  be 
 ounted  of  itsefTence ,  fo  that  he  that  will  not  re- 
 taine  the  corruptions,  muft  not  be  accounted  to  be  a 
 Chriftian  or  a  Catholike  at  leaftf  and  he  that  will  be 
 cured  muft  be  accounted  to  be  killed-  The  Church 
 was  a  Church  before  it  catcht  the  RomfoSwb  or  Le- 
 profie, and  therefore  is  a  Church  where  that  te  cu- 
 red •  and  I  think  far  better  without  it ,  then  with 
 It. 
 
 E  By 
 
By  all  this  therefore  it  evidently  appeareth  that  the 
 Papifts  do  moft  vainly  charge  us  with  novelty  and 
 
 call  for  a  Catalogue  of 
 How  far  we  account  the  the  profeflbrs  of  our  Re- 
 Cfcurch  ot  home  a  true  uLzIl  „7k^  -u-  ~^™i 
 Church, ,  and  yet  th:  Pa-  h8l0n'.  Whe"  ^  T'*" 
 pacy  no  trnc  Chureh.  Sec  ty  1S  theirs  ,  and  then- 
 ■$umwi  in  his  exad  baok  de  felvesdoyet  profefs  our 
 Ettkfu  cm.  Bettarm.  tptr.  Religion ,  though  to  it 
 Vol.  a.«/.i  019.     And    the     they     have   adde<j   thcic 
 
 judgement  01  feveral  ot  our     ,HcLik:  ■-  T „a 
 
 DivinesbyBiftiopH^infais    ^ruptmg        Leprofie. 
 Defence  a^m&  Burton.  Though  we  cannot   un- 
 
 der take  to  prove  that  the 
 Church  was  perfed  (nor  never  will  be ,  till  it  come 
 to  heaven)  yet  we  have  oft  proved  that  it  was  many 
 Ages  without  their  Popery,  and  are  ready  to  under- 
 take the  further  proof :  Of  which  the  next  Difputa- 
 tioh  (hall  give  you  a  taft. 
 
 There  is  a  Railing  Pamphlet  extant ,  called  £  A 
 brief  confutation  of  certain  abfnrd ,  heretical  and 
 ,  damnable  doBrines \  delivered  by  M after  James  Ufher 
 in  a  Sermon  preached  before  King  James  at  Wanfted, 
 Jun.  20. 1624. 3  The  Author  calls  himfelf '7W//# 
 Vtridkm  :  Its  printed-al  Sz  Orders,  l'627*Becaufe  I 
 take  the  fame  way  againft  the  Romanifts  as  this  Re- 
 verend Bifhop  of  Armagh  taketb,  and  hath  led  me  in 
 that  Sermon  ,  I  think  my  felf  the  mor^  obliged  to 
 confider  of  what  is  faid  againft  it. 
 
 The  firft  onfet  of  this  Mr  Maledicu*>  pag.9.10,1 1. 
 Is  againft  our  aflertion  that  we  are  bf  the  feme  Reli- 
 gion, and  Church  as  the  ^redans, tA?gjf$ian's9Chr* 
 filing  <!s£thidpians:fkc.  and  that  all  thefe  are  not  to 
 be  damned  as  Herericks  and  unchurched,beeaufe  they 
 
 are 
 
(«) 
 
 are  not  fubje&s  of  the  Pope,  To  this  i.  He  eon - 
 feflcth  chat  even  the  Greeks  themfelvcs  are  not  fab- 
 jeft  to  the  Pope ;  and  that  Q  tliey  foon  departed 
 from  the  (feeming)  union  made  in  theCouncel  of 
 Florence^  about  the  year  1439.  ]  -•  He  confefleth 
 that  their  doftrine  about  the  Procefiion  of  the  Holy 
 Ghoft  a  patre  pcrfdium  and  not  a  pane  filioque^  was 
 fuch,  that  [[when  they  had  explicated  it  they  were 
 found  to  believe  very  Orthodoxly  and  Catholikely  in 
 the  fame  matter ,    and  for  fuch  were   admitted.] 
 
 3.  He  affirmeth  that  Qhefindeth  not  that  in  any  fub- 
 ftantial  point  they  do  diffent  from  the  Roman; 
 Catholih  Church,  excepting  the  matter  of  Primacy.] 
 
 Let  us  firft  obferve  the  confequences  of  this  much, 
 i .  From  hence  it  followeth  that  the  Greeks  Churches 
 are  guilty  of  no  Herefie ,  but  non-  fubjeftion  to  the 
 Pope  of  Rome.  2.  And  that  therefore  indeed  they 
 are  no  Hereticks.  3 .  And  therefore  it  is  not  of  ne- 
 cefiity  to  the  being  of  a  Church  or  CatholikeChri- 
 flian  tobefubjeft  to  the  Pope  :  And  that  the  Pope 
 or  Romane  Church  is  not  to  enter  the  definition  of 
 the  Catholike  Church  :  for  as  tire  Greeks  may  be  Ca- 
 tholikes  without  fubjeftion  to  R owe ,  fo  may  others. 
 
 4.  And  therefore  they  are  no  General  Councels 
 where  all  thofe  Churches  are  abfent ,  as  at  Trent , 
 Conftance&c.  And  that  its  a  falfe  excufe  of  Bellar- 
 mine  and  the  reft  ,  to  fay  that  the  Cjreeks  and  the  reft 
 are  Hereticks  or  Schifmaticks.  5.  And  therefore  it 
 declared)  to  all  the  world,  both  that  the  Popifti  de- 
 figne  and  Religion  is  carnal  and  felfifh ,  to  exalt 
 thcmfelves  above  the  whole  Church  of  God ,  and 
 alfo  that  they  are  more  then  barbaroufly  tyranni- 
 cal and  cenforious ,  and  moft  extreamly  fthifmati- 
 cal ,  that  will  prefurae  to  cut  off  from  Chrift  and 
 
 E  3  the 
 
<#5 
 
 fhe  Church  ,  the  greateft  part  of  the.  Cbriftians 
 in  the  world,  even  thofe  that  themfclves  confefs  to 
 be  in  all  other  things  Orthodoxe ,  and  that  raeerly 
 becaufe  they  will  not  be  the  Popes  fubjects.  I 
 now  proceed  to  the  next. 
 
 The  fubftanee  of  his  Anfwer  confifteth  of  two 
 grofs  untruths  in  a  publike  matter  of  fact ,  wherein 
 many  millions  of  men  are  able  at  the  firli  hearing  to 
 prove  him  a  bold  falfe wit  nefs,  making  faUhoodthe 
 prop  of  his  ill  caufe.  The  firft  untruth  which  he 
 layeth  down ,  is,  that  the  Grecians  do  claim  that  fu- 
 prearnacy  to  their  own  Patriarke  of  Conftantiwfle  , 
 which  they  deny  the  Pope  :  and  therefore  if  it  be  bad, 
 it  is  as  bad  in  them  as  the  Papifts ,  and  fo  they  are  no 
 Proteftants.  To  which  I  fay,  it  is  not  true  :  whate- 
 ver any  private  or  particular  man  may  fay  ,  its  well 
 known  that  its  not  true  of  their  Church  in  common, 
 nor  found  in  any  of  their  Church  confeffions ,  but 
 utterly  and  ordinarily  difefairned  by  them.  Though 
 fahn  of  Cmfia^ihof'ie did  claim  the  title  of  Univer- 
 sal Bifhop  becaufe  of  the  Emperors  residence  there, 
 yet  did  he  not  get  it,mueh  lefs  to  be  the  Uni  verfalGo- 
 vernor  ,  and  yet:  much  lefs  is  it  now  chimed  when 
 the  Chriftian  Empire  is  removed.  To  hz  Epfccpus 
 pinuzfedisxs  as  much  as  is  defired  by  the  Patriarch' 
 him'fejfj  which  yet  heis  content  to  leave,  arid  take 
 th*  fecpnd  piW„  though  neither  of  them  concern- 
 ed! an  llniverfal  Epifcopacy. 
 
 Can  they  read  fuch  books  as 
 *   You  mi  fcc  mlm  *  Archbifhop  of  :Tkefi 
 
 CMkb  Cfolfaftm  falonica    de    prinuitu     Tapx 
 
 arch-  psg.  jo. Torn.*;        Par ham ,  and  many  other  of 
 ^  the  Greeks  ,   and  yet  believe 
 themfelrcs  in  thefe^Mions?  Why  do  we  read  or 
 
 hear 
 
(55) 
 
 h*ar  nothing  from  the  Patriache  of  CcnfiantinopU  in- 
 viting and  perfwading  us  all  tofubmit  to  his  Go\  em- 
 inent ,  as  we  and  all  the  C  hriftian  world  afmoft  ha  ve 
 been  folicited  by  the  Popes  EmifTaries  tofubmic  our 
 felvestohim?  A.  fhort  Reply  may  ferve  to  &Si 
 immodeft  falfe  aflertions  as  this  nicknamed  Veri- 
 dical makcth  the  chiefeit  part  of  his  confuta- 
 tion. 
 
 The  fecond  untruth  which  conftituteth  this  part  of 
 his  anfwer,  is,  that  [The  Grecians,  Mofcovites,  and 
 Egyptians  do  in  one  only  point  difentfrom  Rome  ,  and 
 in  no  point  At  all  agree  with  the  Proteftants  ?'m  quan- 
 tum fuch  ,  and  dijjent  from  their  Catholike 
 Church,  ] 
 
 This  one  great  falftioodcontaineth  two  not  fmall 
 ones  in  it  ,  and  each  of  thofe  two  contain  abundance 
 more. 
 
 i-  That  all  thefe  Churches  differ  from  you  in  no 
 one  point  but  the  Popes  fupreamacy  is  a  falfhood 
 beyond  all  modefty.  For. befides  the  fupremacy  they 
 believe  not  your  pretended  Infallibility  ,  nor  do  they 
 pretend  to  the  like  of  their  own:  They  believe  not 
 your  Purgatory :  they  own  not  your  pardons  for 
 eafingthe  pains  of  Purgatory  ,  nor  prayers  for  the 
 dead  to  that  end ;  nor  the  application  of  the  trea- 
 fury  of  the  Saints  Merits  to  that  end,  orforfatis- 
 faftion  to  the  Juftice  of  God.  They  own  not  your 
 Tranfubftantiation  :  They  have  the  Scripture  in  their 
 known  languages :  They  worfliip  God  in  their  Li- 
 turgies in  their  known  languages,  the  Mofcovites in 
 the  Mofcovian  tongue,  the  Georgians  in  the  Jberick^; 
 the  Arabians  in  the  Arabic^  and  fo  the  Carmani* 
 ans,  Slavonians,  Greeks  in  theirs  :  They  adminifter 
 theEuchariftinboib  kinds,  and  deteft  your  Sacri- 
 
 E  4  lecious 
 
(5*) 
 
 legious  withholding  of  the  cup  :  They  rcjeft  your 
 jconfirmation  :  fo  do  they  your  extreme  Un&ion  ? 
 They  admit  Priefts  to  live  wirh  their  wives  which 
 were  married  before  ordination  :  They  rejed  the 
 Religious  ufe  of  graven  Images  or  Statues  :  They 
 teach  that  the  holy  Scriptures  are  a  fufficient  and  per- 
 Jeft  rule  of  faith:  they  believe  that  they  (hould  not  be 
 lockt  up  from  the  people  :  They  maintain  that  God  is 
 to  be  worftriped  in  understanding  ,  and  they  abhor 
 your  praying  by  Beads  and  tale  :They  thnk  not  to 
 wa(h  away  fin  or  drive  a\rt/av  the  devil  by  holy  water: 
 They  take  not  Traditions  to  be  one  part  of  Gods 
 Word,  neceflary  t  >  fupply  the  defeds  of  Scripture ; 
 but  take  them  and  Church  cuftomes  and  conltituti- 
 ons  to  be  onely  for  matters  of  order  and  determina  • 
 tion  of  fuch  circumftances  as  it  belonged  not  to  the 
 perfection  of  Gods  Laws,  to  determine,  but  were  to 
 be  left  to  the  wifdom  of  Governors;  the  Scriptures 
 containing  fufficient  for  falvation  :  They  believe  with 
 the  Proteiiants  thnt  Justification  is  not  by  the  Merit 
 of  works :  And  that  it  is  impollible  for  us  properly 
 toMerlt ex condirnt  theleaft  mercy,  rnuchlefs  the 
 Kingdom  of  Heaven  at  the  hands  of  God  :  They  have 
 butoneord*r  of  Menkes,  viz.  of  S?  Baftl,  and  thofe 
 not  fuch  as  the  Papifis,  that  live  a  privare,  unprofit- 
 able, droanifh  life  •  but  their  Monafteries  are  as  Col- 
 ledges  to  fit  them  for  the  fervice  of  God  in  the 
 Church,and  thence  they  oft  proceed  to  be  Priefts  and 
 Prelates :  They  take  your  Pope  to  be  condemnable 
 for  his  pride,  cruelty  and  preemption  :  his  pride  for 
 pretending  to  an  univerfal  >urifdiftion,and  ufurping  a 
 power  to  depofe  Princes  and  difpofe  of  their  Crowns: 
 his  cruelty  in  perfecuting  other  Chriftians  for  their 
 differing  judgements :  and  his  preemption  in  grant- 
 ing 
 
ing  pardons  and  deliverances  from  Purgatory.  In  ft 
 word  they  take  the  Papifts  for  Schifmatieks  and  ac- 
 cordingly condemne  them  with  a  folcmne  condemna- 
 tion. The  Afhfcovites  and  Ruffians  admit  not  Priefts 
 or  Deacons  to  Ordination  unlefs  they  be  marryed : 
 and  they  refufe  to  communicate  with  the  Romane 
 Church.  The  Egyptian  Chriftians  allow  not  of  Bap- 
 tifrae  in  any  neceility  whatfoever  but  enclyby  the 
 Prieftand  in  the  Church,  and  adminifter  the  Sacra- 
 ment of  the  Eucharift  in  both  kinds  :  they  give  noc 
 the  Lords  Supper  or  extream  unftlon  to  the  fick. 
 They  deny  Purgatory  and  prayer  for  the  dead :  They 
 marry  in  the  fecond  degree  of  confanguinity  without 
 difpenfations ;  They  elevate  notthehoft  :  They  re- 
 jeft  all  the  general  Councels  after  that  of  Ephefns : 
 They  repute  the  Papifts  to  beHereticks,  and  avoid 
 their  communion  no  lefs  then  of  the  Jews ;  Moft  of 
 thcfealfo  is  commoa  to  the  Abajfmes ,  who  alfo  ad- 
 mit Marriages  of  Priefts  and  Biftiops ,  and  eat 
 flefli  on  Fridayes ,  communicate  ftanding  in  both 
 kinds. 
 
 Are  all  thefe  nothing?  What,  no  one  difference  , 
 with  this  Popifh  Veridicns  ?  I  will  notdefire  him  to 
 take  my  word  for  all  this ,  becaufe  I  will  not  take  his 
 for  the  contrary  ,  nor  will  I  turn  him  to  any  Pro- 
 teftant  for  fatisfa&ion ,  unlefs  he  will  better  ufe 
 that  one  which  himfelf  citeth  (  Sands  Relation  of 
 the  Weft.  Relig.  or  Eurcpa  SfecuLp.zs^&c.)  But  I 
 may  with  reafon  intreat  him  to  believe  his  own  bre- 
 thren the  Papifts ,  and  the  Greeks  themfelves  :  And 
 in  fome  of  them  he  may  fee  many  more  dif- 
 ferences then  I  have  here  named  :  For  Sample 
 i'n  their  rpcffevin.  de  Rebus  Mofcov.  at  large. 
 See     alfo      ConclL     Florent.    Sejf.     18.      ferem. 
 
 Pttri- 
 
C?8) 
 
 fMriarcb.Conft.  in  Refp.  i.  ad  Germ.  Zonar.  AnnaL 
 Tm&*  3-  in  Imper.  Leo.  Nilm  de^rimat.  Papa.  Bar- 
 lam  de  Primatn  Papz.  figebert  in  Chron.  ad  ann. 
 1054.  Leb&Epifi*  adEprfcop.  Confiant.  facob.  a 
 fitriacQ  hiftor.  Orient.  Sigifm.  de  Rebus  Mufcov* 
 Quags*,  defcripu  Mufcov.  Sacram  de  Errorib.  Ru- 
 ihtn*  Beleri.  Relat.  Thorn,  a  fef.  Conver.  Gent.  Gui- 
 UeL  de  Rubri.  Itiner.  Tartar,  Oforim  de  Reb.  Eman- 
 uel. Saligniac.Itiner.  Alphonf.  a  CaFiro  contr.Haref. 
 Damian  a  (foef  Prateol.  de  Harefib.  Alvarez  kifior. 
 Ethhp.  (which  yet  hare  much  falihood)  Gmd. 
 fnwm*  de  H&refib.  TZurchardm  Defcript.  terr. 
 SaTtEl. 
 
 If  our  confuter  cannot  have  leifure  to  read  all 
 thefe ,  let  him  onely  read  Thorn*  a  fef.  &  Pofevin. 
 dereb.  Mofcov.  &  Appanat.  Sacra*  and  fee  to  his 
 ihame  what  his  own  friends  fay  againft  his  falf- 
 hoods. 
 
 And  that  all  thefe  Chriftians  are  as  confiderable  as 
 all  the  Papifts  in  the  world ,  far  over  matching  them 
 for  number,  is  apparent :  Much  more  when  we  adde 
 to  the  Cjrecians  and  'JMofcovites^  and  Copt%s%  all  the 
 Syrians  jhe  Georgians, thz Indians  oiSimtThomas  the 
 Abaffines,  theJVefiorians,  the  facobits,  the  Armeni- 
 ans^ and  the  Maronites,  and  to  them  as  Proteftants, 
 where  then  \%  the  Papifts  Univerfaiity  ,  and  how 
 few  are  they  comparatively  ,  and  how  plainly  do 
 they  play  the  Donatifts  (but  that  it  is  on  a  far  worfe 
 ground  ?  ) 
 
 The  Patriarch  of  Confiantinople  alone  hath  under 
 him  in  Afia  (as  Brierwoodnoteth  )  the  Chriftians  of 
 Natolia  (excepting  Armenia  the  lefs  and  Cilicia)  of 
 Circaffia^  CMevgrclia,  and  of  Raffia :  And  in  Eu- 
 rope alfo  the  Chriftians  of  Greece,  Macedw,  Epirm^ 
 
 Thrace, 
 
(59) 
 
 Thrace,  Bulgaria,  Rafcia,  Sextia,  Bofma^JValachia, 
 Moldavia,  Podolia,md  Mnfcovia  ( till  lately)  to- 
 gether with  all  the  Iflandsof  the  *s£gean  Sea  ,  and 
 others  about  Greece ,  as  far  a^  Corfu ,  with  qiuch 
 more. 
 
 And  as  is  noted  in  Ctiropilat.  de  Offic.  Palaf.  Con- 
 fiant.  &  Offic  Mag.  EccL  he  hath  under  him,  The 
 Archbifhopof  Cafarekifi  Cappadocia ;  l.Ephefu*, 
 3.  Heraclea,  4.  Ancyra,  5.  Ci^hum,  6.  Sardis 
 j^Nicomedia,  S.Nice,  y.Calcedon,  10.  Mitylene, 
 11.  Theffajonica,  12.  Laodicea,  13.  Sjnad*,  14.  Jco~ 
 nium,  15.  Corinth,  16,  Athens,  17.  Patrt,  iS, 
 Trapezuntium,  19.  Larijf<e9  20  NaupaElus,  21. 
 AdrianopolU.  Thefe  are  all  Archbilhops  ,  and  have 
 many  Biftiops  under  them,  t/i*.  Of  Mufcovy  17. 
 of '  Lariffai^.  of  tAthens  II.  of  Corinth  10,  of 
 Teff a  toxica  9.&C 
 
 And  if  thefe  be  under  the  Patriarch  of  C^- 
 ftantinople  alone ,  how  great  a  number  are  all  the 
 reft  in  the  great  Empire  of  the  tAbafllnes ,  and 
 elfewhere  through  the  reft  of  the  Chriftian 
 world  ? 
 
 I  do  not  mention  all  thefe  to  intimate  eithei;that 
 multitudes  prove  them  or  any  to  have  the  beft  caufe, 
 if  we  were  in  all  things  of  their  mindes  ,  or  as  if  I 
 preferred  them  for  Arts  and  Civil  Policy  to  the  Ro- 
 manes, but  to  (hew  both  the  hanioufnefs  of  thePo- 
 pifhSchifme  that  would  unchurch  fo  many,  and  the 
 cruelty  of  their  cenfures  that  would  damne  fo  many 
 and  the  Impudency  of  their  pretence  of  Universali- 
 ty ,  and  their  vainc  boafting  of  £  All  the  Church  "J 
 when  they  are  fo  frnall  a  part  of  the  Church^and  more 
 bad  then  frnall. 
 
 But  we  have  beet;  too  long  on  this :  let  us  come  to 
 
 the 
 
(6o) 
 
 the  confuters  next  untruth  •  and  that  is  [That  the 
 Grecians ,&c  do  in  no  one  point  agree  with  Pro- 
 teftants  as  fuch]  what  hath  been  faid  doth  fufficient- 
 lyftiame  that  fid  ion. 
 
 But  he  inftanceth  in  our  differences :  And  i. he 
 faith  Q  The  Grecians  hold  one  fuprerne  head  of  the 
 Whole  Church  under  ChrifT\  Repl.  An  immodeft  ficti- 
 on to  uphold  a  caufe  thats  like  it. 
 
 2.  He  faith  [The  Grecians  hold  the  Realprefence  of 
 our.  Saviours  body  and  bhod  in  the  Encharifk  ]  RepU 
 not  Tranfubftantiation;  which  they  deny  :  The  But 
 Protectants  do  hold  forne  kind  of  Reall  pre- 
 face. 
 
 3.  He  faith  Q  The  Grecians  defend  the  neceffitj  cf 
 Baptifme  tofalvation  ,  and  that  Original  fin  is  remit- 
 ted thereby^  Repl.  And  the  Proteftants  hold  itne- 
 ceffary  neceffitatepr&gepti,  and  as  an  ordinary  means 
 where  it  can  be  had  :  And  neither  the  Greekj  nor  all 
 your  own  dare  damne  all  Infants  that  dye  before 
 Baptifme,  when  it  could  not  be  had  ;  but  you  fay 
 that  the  Votnm  may  ferve  turne.  And  alfo  Pro- 
 teftants hold  that  if  the  Infants  be  within  the  Cove- 
 nant, as  it  pardoneth  their  Original  fin  primarily, 
 fo  Baptifme  pardoneth  it  by  way  of  obfignation  and 
 folemnc  conveyance :  But  what  is  all  this  to  your 
 error  that  Original  fin  is  not  onely  remitted  ,  but 
 quite  extinft  or  done  away  out  of  our  natures  by 
 B3ptifme ;  fo  that  the  new  baptized  Infant ,  is  per- 
 feftly  without  any  Radical  fin  ,  as  well  as  without 
 die  Guilt  of  it  ? 
 
 4  He  faith  []  They  fay  that  wwkj  do  juflifie  with 
 faith :  Ton  nof\  Repl.  They  fay  that  we  are  not  jufti- 
 fled  by  the  Merit  of  Works,  but  by  the  alone  Merit 
 of  Chriftj  and  fo  do  we.    Wc  deny  not  in  every 
 
 fenc* 
 
fence  that  Qwe  are  Juftified  by  Works ,  and  not  by 
 faith  onely]  for  in  fames  his  fence  we  maintainit; 
 elfe  we  fhould  deny  the  Scripture :  The  queftion  is 
 not  therefore  abfohitely,  whether  we  are  Juftified  by 
 Works  ?  but ,  In  what  fence  we  are ,  and  in  what 
 not  ?  We  fay  that  Chrift  is  the  oncly  Satisfier  of 
 Gods  Juftice  and  Meriter  of  Righteoufnefs;  and 
 that  Faith  is  the  onely  Receiving  Condition  ; 
 and  that  the  Works  of  the  Law  that  "Paul  ex- 
 cluded have  no  hand  in  it ;  and  that  the  Works  of 
 Grace  which  fames   takes  in ,  are  but  conditions 
 
 I  without  which  our  Juftificacion  ( begun  without 
 them)  (hall  not  be  contfnued,  and  of  our  fi- 
 nall  Absolution  or  Juftification  in  Judgement ;  and 
 fo  are  but  a  Particular  ,  and  not  an  Univerfall 
 or  Legall  RighteoufnefTe.  (Of  which  I  have 
 given  a  full  account  in  my  Confeffi- 
 on. ) 
 
 5.  He  faith  [Thej  maintain  Freewill  ,  even  in  the 
 befiaftidns.  Ton  not"]  Repl.  Freewill  is  either  1.  Na- 
 tural; which  is  but  its  felf-  determining  power,  with 
 fpontaneity ;  and  this  we  deny  not  (For  who  deny- 
 eth  man  to  be  man ,  and  to  have  the  Facultatem  Vo- 
 lenti?) Or  it  is,  2.  Moral,  and  that  is  i.  Political, 
 when  a  Governor  gives  the  fubjed  leave  to  do  a 
 ehing ;  and  fo  we  maintain  that  God  giveth  our  Wills 
 
 |  Freedom  to  all  good ,  and  to  no  evil :  Or  2.  Ethical, 
 which  is  nothing  but  the  right  inclination  and  Habits 
 
 I  of  the  will  with  the  abfence  of  the  contrary  Habits  : 
 And  fo  we  fay  that ,  the  better  men  are,  the  Freer , 
 that  is,  the  better  are  their  Wills  :  And  the  uncon- 
 verted have  not  this  Freewill :  nor  the  converted  in 
 perfection  till  they  come  to  Glory:  For  the  Free- 
 dom 
 
(6t) 
 
 domis  the  Goodnefs.  And  feting  the  Willfo  far 
 Free  Ethically  as  it  is  Good,  Vertuous  or  Holy ,  the 
 Queftion  then  is  ,  Whether  every  mans  Will  be 
 Good  and  Holy  ?  which  I  am  conceited  you  will  not 
 dare  to  affirme.  A  covetous  man,  a  drunkard,  an 
 ungodly  man ,  is  as  much  or  more  denominated  fudi, 
 from  the  habiteas  from  the  aft  ;  he  is  mofl:  vicious 
 that  is  Habitually  fo  :  To  fay  therefore  that  fucha 
 mans  Will  is  Free  in  this  Ethical  fence  is  to  fay  that  . 
 he  is  habitually  no  covetous  man  ,  no  drunkard , 
 no  ungodly  man  no  iinner  :  which  being  contrary 
 to  unqueftionable  experience  ,  me  thinks  fhould  be 
 eafily  deferred.  If  you  know  of  any  thing  elfe'caP* 
 led  Freewill  befides  tbefe  three  before  mentioned  , 
 we  fhould  be  glad  to  know  it  too.  The  natural  Effen- 
 tial  Freedom, viz.  A  fpontaneous  felf determining 
 power  ,  we  all  confefs  :  The  Political  Freedome  , 
 yea  and  obligation  hone  denyeth :  The  Ethical  Free- 
 dome,  that  is f,  Vertuous  or  holy  Inclinations  in  wic- 
 ked men  ,  you  will  deny  your  felves ;  where  then  is 
 the  difference  between  us  and  either  the  Greek*  or  , 
 you. 
 
 Why  you'l  fay,  perhaps,  that  its  here,  That  we 
 deny  the  will  to  have  that  Indiffere-icj  which  you  af- 
 firme, astooppofitcobjefts.  But  we  are  loath  to 
 fight  with  you  in  the  Dark,  Do  you  mean  by  In- 
 dlffcrencj  xa\Viiiv?ktQ\\^  of  Natural  Power  ,  or  an 
 indifferency  of  inclination- or  Habite  ?  The  firft  we 
 do  not  deny  :  The  will  is  a  natural  faculty  that  hath 
 naturally  no  <determinAtT$H  to  One ,  where  many 
 means  are  propounded  ,  but  is  undetermined ,  and 
 hatha  natural  Power  to  determine  it  felf  to  either  : 
 But  yet  you  know  the  Wills  Natural  Power  is  exer- 
 cifed  according  to  inclining  Ob  jefts  and  Habits ;  And 
 
 you 
 
(<5?) 
 
 you  cannot  expeft  that  men  who  are  Habitually  in- 
 clined earthward^  (hould  Will  Heavenly  thirtgs  and 
 renounce  earthly  things,  raeerly  becaufe  they  have  a 
 natural  Power  of  choofing  :  for  they  want  that  in- 
 clination I  which  is  called  commonly  the  Moral 
 Power  :  And  I  (hould  fuppofe  that  in  regard  of  this 
 Moral  Power,  you  will  not  affirm  your  felves  that  he 
 hath  indiferentiam  ad  oppofitnm ?  To  fay  that  a  mans 
 Will  is  indifferently  inclined  to  Good  and  to  Evil , 
 is  to  fay  that  the  man  is  habitually  neither  good  nor 
 bad,  unlefs  as  privation  of  due  inclinations  deaomi* 
 ,  nate  him  bad.  I  fay  the  more  of  this^  Dr  ^  r 
 becaufe  I  finde  others  of  your  party,  and 
 fome  that  feem  to  difown  both  you  and  us  (as  a  late 
 Treatife  of  Repentance  among  others  canwitnefs^ 
 to  harp  fo  much  on  this  firing ,  and  cOnfufedly  talke 
 of  Freewill  before  the/tell  us  what  they  mean  ,  and 
 to  perfwade  the  world  chat  we  teach  that  God  hath 
 laid  fuch  a  natural  neceffity  on  man  to  fin  as  he  hath 
 to  eat  and  drink  and  deep,  and  that  God  might  as 
 well  damne  men  for  being  hungry  or  fleepy  ,  as  for 
 being  finful  in  our  fence  !  As  if  there  were  no  more 
 faultinefsinaviciousdifpofitionof  the  Will  it  felfe  , 
 then  in  a  necefTary  natural  inclination  or  Appetite  of 
 thofe  faculties  which  were  never  made  to  rule  them- 
 felves ,  but  to  be  moderated  by  the  Will  of  Reafon, 
 It  may  be  thefe  men  will  either  deny  the  truth  of  the 
 words  of  the  HolyGhoft  ,that  They  that  are  accufiom- 
 ed  to  do  evil  cannot  learn  to  do  Well  no  more  then  aLeop- 
 ard  can  change  hisfpots^or  a*BUckamore  hu  skin^ox  elfe 
 they  will  think  fuch  men  excufable  becaufe  they  are  fo 
 ftrongly  enclined  to  evil ;  and  fo  if  a  man  habituated 
 to  Luft  (hall  vitiate  their  wives,  or  a  man  habituated 
 to  malice  (hall  beat  them  often,or  maim  them,  or  kill 
 
 their 
 
(«4> 
 
 their  friends,  they  may  think  that  he  deferveth  not 
 puniftiment  but  pity ,  becaufe  he  is  fo  bad  that  he 
 could  not  (  morally,  that  is,  he  would  not )  help 
 it 
 
 But  they  fay,  we  teach  that  mens  Wills  have  a  ne- 
 ceffityof  finning  impofed  on  them.  But  we  have 
 learnt  that  Habites  do  not  determine  the  Will  natur- 
 ally ,  nor  alway  infallibly  ,  but  leave  it  free  to  a  na- 
 tural felf-decermination :  But  yet  we  know  that  it 
 prdinarily  deterrnineth  it  felf  according  to  predomt  ■ 
 nant  habits.  And  there  muft  be  fomewhat  extraor- 
 dinary to  procure  the  Will  to  determine  it  felf  to 
 good  where  it  is  habitually  inclined  to  evil.  So  much 
 may  ferve  to  vindicate  our  Doftrine  about  Freewill  ; 
 And  as  for  the  caufe  of  its  captivity  ,  it  belongs  not 
 to  this  fubjeft  to  fpeak  of  it ,  but  to  that  of  Origi- 
 nal fin  (where  the  laid  Dodlorfo  notably  playeshis 
 part )  to  which  we  fhall  not  now  digrefs. 
 
 The  next  inftance  of  the  Papift  is  this  £  They  (i  e. 
 the  Qreekj  maintain  )  J  even  Sacraments,  yoti  mt7\ 
 Sepl.  i  This  is  another  very  immodeft  untrutlr.I  won- 
 der that  men  dare  venture  their  fouls  upon  a  Religi- 
 on that  muft  be  thus  upheld  by  faSfhoods.  Your 
 own  Writers  before  alledged,  witnels  that  the  Greek* 
 deny  the  very  ufe  of  confirmation  and  extreame 
 Unftion  :  and  how  then  can  they  account  them  Sa- 
 craments! Nor  do  they  take  Marriage  for  a  proper 
 Sacrament.  2.  We  cannot  difpute  this  point  with 
 you  upon  the  bare  name  •  Give  us  the  definition  of  a 
 Sacrataent ,  and  we  (hall  give  you  our  Reply.  As  a 
 Sacrament  fignifieth  any  Chriftian  myftery,  ormy- 
 fterious  Ordinance  fignifying  fome  Spiritual  thing i 
 we  doubt  not  but  there  are  more  then  feven  Sacra- 
 ments ,  but  not  as  it  fignifieth,  an  inftituted  figne,  to 
 
 feaV 
 
(*5) 
 
 fcal  the  Covenant  of  Grace ,  and  exhibit  its  great 
 benefits.  Calvin  hath  yielded  to  you ,  that  in  a 
 larger  fence  Ordination  is  a  Sacrament 
 
 He  next  addeth  \JT bey  fay  that  Chrift  dyed  for  all 
 mankind;  Ton  fay  not ^  but  onelj  for  the  £Utt7\  RepL 
 Still  more  confufion  ,  do  not  your  own  Schoolmen 
 and  other  Divines  fay  chat  he  dyed ,  for  All  men  fuf- 
 ficiently  ,  and  for  the  Eled  onely  effeftuaUy  ?  And 
 fo  do  we  !  where  then  if  the  difference  ?  Not  fo  much 
 in  this  point  as  in  another  conjund: :  You  fay  that 
 its  mans  Free-will ,  that  is  the  chief  differencing 
 caufe,  in  making  Chrifls  death  effcdual  for  thefal- 
 vation  of  the  Eleft  ;  and  we  deny  it ,  and  fay  that 
 it  is  Gods  fpecial  G  race.  2 .  Do  not  you  know  that 
 about  this  and  the  former  point  of  Freewill ,  you 
 differ  as  much  among  yourfeh'es,  and  that  we  fay 
 no  more  then  your  Dominicans  do  (  no  not  fo  much 
 in  the  point  of  predetermination. )  3 .  Do  you  noc 
 know  that  half  the  Protectants  ( thofe  whom  you 
 call  Lutherans)  do  hold  universal  Redemption  as 
 well  as  you?  Be  it  right  or  wrong  therefore  you 
 {hould  not  impute  the  contrary  to  all. 
 
 We  fay  that  it  was  the  fins  of  all  mankind  and 
 not  onely  of  the  Eled  that  lay  upon  Chrift  in  his 
 fufFering :  and  that  God  as  Legiflator  of  the  old  vi- 
 olated Law  hath  received  a  fufficient  fatisfadion  for 
 all,  and  that  hereupon  a  conditional  Pardon  is  grant- 
 ed to  all  by  a  Law  of  Grace,  and  that  thecondition 
 is  but  their  Acceptance  of  what  is  freely  offered  (ac- 
 cording to  its  nature  and  \x(t)  and  that  all  and  onely 
 they  that  perform  this  condition  (hall  have  Adual 
 pardon  ancttajvation.  But  then  we  do  notfay,that 
 Chrift  did  equally  intend  the  procurement  of  the  per- 
 formance ef  this  condition  :  but  that  he  giveth  fame 
 
(66) 
 
 an  infeparable  fpecial  Grace  which  (hall  infallibly 
 procure  ic ,  which  he  doth  not  to  others ,  who  yet 
 have  fo  much  as  (hall  leatfe  them  in  their  own  cen- 
 iciences  and  at  his  bar  without  any  juftexcufe.  I  pray 
 you  fliew  us  next  what  the  Greeks  fay  more  then  this. 
 In  particular  that  Reverend  man  againft  whom  yon 
 write  hath  an  excellent  M.S.  abroad  forllniverfal 
 Redemption. 
 
 The  next  feigned  difference  between  us  and  the 
 Greek?  is  this  \They  csnfefj  that  God  hatlq  given  fnj* 
 fieient  Grace  to  every  one  to  he  fatted  :  Ton  not  3 
 but  only  to  the  £le£f\  Repl.  You  again  wrong  them  , 
 fhew  us  where  they  fay  fo  if  you  can.  You  own  tkat 
 Doftrine  your  felves  it  feems ;  and  thereby  difco- 
 ver  your  enmity  to  Grace  ;  Do  you  think  that  e- 
 very  childe,  ignorant  (ot,  or  wicked  perfon  hath 
 Grace  fuffident  to  falvation  ?  If  he  have  fufficient , 
 either  he  needs  no  more,  or  he  may  be  laved  with- 
 out more.  And  then  it  feems  converting  Grace  is 
 needlefs  toanlafidel,  for  he  hath  enough  already: 
 then  it  feems,  you  will  be  beholden  to  God  for  no 
 more  Grace  after  the  firft  hour  of  your  converfion, 
 riSV  after  the  firft  hour  of  your  life  or  ufe  of  reason, 
 to  your  death.  For  if  yon  had  Efficient  for  falvati- 
 on the  firft  hour,  then  what  need  you  anymore; 
 you  will  it  feems  pray  God  to  keep  it  to  himfelf,  for 
 you  have  enough  already.  I  will  tell  you  what  the 
 Greekj  and  we ,  and  fome  of  your  felves  hold  ,  that 
 is  „  that  every  man  hath  fo  much  Grace  ( that 
 is,  Hdpeand  Mercy  contrary  to  Merit)  as  is  in  its 
 own  kind  fufficient  to  make  him  better  then  he  is, 
 and  to  bring  him  neerer  to  Chrift  or  falvation ,  and 
 which  his  owne  will  is  obliged  to  make  effe&ual  by  a 
 nghc  entertainment  and  improvement ,  and  might 
 
 do; 
 
f«7) 
 
 do:  But  we  do  not  fay  that  all  men  have  fuffieient 
 Grace  to  belie  veto  jollification,  or  fuffieient  tofal- 
 vation;  nay  we  fay  that  no  Believer  hath  fuffieient 
 Grace  to  fal  vation  ,  till  the  foul  pafs  from  the  body  : 
 forftillhe  hath. need  of  preferving  Grace  to  thelaft 
 breath.  Men  that  are  at  a  great  diftancc  from  Chrift 
 may  have  fuffieient  Grace  to  come  neer  to  him  j 
 and  juftly  perifh  if  they  refufe  or  abufe  fuch  Grace  % 
 though  they  never  had  Grace  fuffieient  to  believe ; 
 becaufe  it  is  their  own  fault  that  they  had  ic 
 not. 
 
 The  next  pretended  difference,  is  £Theypraj  and 
 offer  Sacrifice  for  the  dead :  Ten  nof\  RepL  I  will  fee 
 your  proof  of  this  too,  before  I  will  believe  you. 
 We  know  they  do  it  not  in  the  Popifh  fence ,  that 
 is  for  delivering. fouls  out  of  the  fire  of  Purgatory , 
 becaufe  they  deny  fuch  a  ftate.  If  you  will  read  this 
 Reverend  Bifhop  whom  you  oppofe  in  his  Anfwer  to 
 the  Jefuites  challenge,  on  that  point ,  you  will  fee 
 the  difference  between  the  Ancients  ( and  fo  the 
 Greeks)  praying  for  the  dead  and  yours. 
 
 He  addcth  \_Jhey  invocate  Saints  and  Angels ;  joH 
 noQ  Repl.  Of  this  alfo  fee  Bifhop  VJber  in  the  fore- 
 cited  place.  We  take  this  for  their  error  :  and  we 
 do  not  take  our  felvcs  to  be  of  a  different  Church  or 
 Religion  from  every  one  that  erreth. 
 
 Hcnextaddeth  [Thejwtrfbip  the  Crofs  And  Im- 
 ages :  joh  not~\  Repl.  But  they  do  it  not  as  many  of 
 yours ,  with  Divine  worfhip.  Their  worfhip  is  buC 
 reverence  for  the  Relation  fake ;  and  they  will  not  fo 
 much  as  ufe  any  Statues  or  Graven  Images  as  yo» 
 do.  And  do  not  thofe  you  call  Lutherans ,  do  fl* 
 they  in  this  (though  how  rightly  I  fay  not  ?) 
 
 F  z  Hee 
 
(6F) 
 
 He  addcs  [Thej  honor  r cliques  :  jou  nof\  Rep.  We 
 honor  them  as  far  as  they  have  any  true  Relation  to 
 any  honorable  perfon.  But  we  will  not  therefore 
 carry  them  about  us  to  keep  away  the  Devil,  or 
 forge  a  multitude  of  lies  about  the  cures  which  they 
 miraculoufly  perform :  Nor  do  the  Greeks  fo  far  as 
 I  know  or  hear. 
 
 The  next  is  [They  Maintain  Traditions  :  jou  nof\ 
 Repl.  They  renounce  your  Traditions  which  are  pre- 
 tended to  be  part  of  Gods  Word,  fupplying  the  de- 
 fects of  Scripture  which  is  but  the  other  half  :  For 
 they  maintain  the  Efficiency  of  Scripture  to  falvati- 
 on.  And  fome  Traditions  both  they  and  we  maintain: 
 As  the  Tradition  of  the  Scriptures  themfclves  down 
 to  our  hands ;  the  Tradition  of  the  Sum  of  Chrifti- 
 anity  in  the  Creed  and  Baptifm,  &c.  Of  which  fee 
 what  I  have  faid  elfwhere,in  the  Preface  to  the  fecond 
 part  of  the  Saints  Reft  Edit.  2.  &e.  And  in  the  de- 
 termination in  a  book  called,  The  unreafonablenefs  of 
 Infidelity:  And  fee  what  the  Biftiop,  whom  you  op- 
 pofe  hath  faid  againft  the  Jefuite  on  Tradition. 
 
 The  next  is  \They  AnricuUr  confejfun :  jou  nof\ 
 Rep.  1.  TheChriftians  that  deny  your  communion 
 are  divided  in  this :  Thefe  called  Neftorians  and  ma- 
 ny more  deny  Auricular  Confeflion :  and  others  ufe 
 it .  2  .We  deny  not  our  fel  ves,bur  that  it  is  the  duty  of 
 Chrlftians  when  fin  Iyeth  on  their  confidences ,  or 
 when  they  have  fain  into  it ,  and  know  not  the  way 
 out  a  gain  to  have  recourfe  to  their  faithful  judicious 
 Guides  for  advice  herein  for  the  fafety  of  their  fouls, 
 and  fo  far  to  confefs  as  is  necefTary  to  fuch  advice  and 
 fefecy.  But  we  do  not  believe  that  we  are  bound  to 
 tell  the  Prieft  of  every  fin ,  no  nor  of  every  hain- 
 ous  fin  :  for  in  fome  cafes  we  may  have  a  fitter  care. 
 
 I 
 
I  will  not  go  to  a  Pyhfician  for  every  prick  of  a  pin  , 
 or  cut  finger,  which  many  neighbors  or  my  felf  can 
 cure  as  well  as  he  :  I  will  not  fo  far  ncedlefly  trouble 
 him  :  Nor  will  I  go  to  a  bad  unfaithful  Phyfician  , 
 when  I  can  have  a  better;  nor  yet  to  an  ignorant 
 man,  becaufe  he  hath  got  the  degree  of  a  Docftor  of 
 Phyficke,  when  I  may  go  to  an  able  man  that  pro- 
 feffeth  not  Phyfick.  You  know  the  Applicati- 
 on. 
 
 Its  next  faid  [They  Enan«elkal  councels  and  workj 
 offptpererrogation:  Ton  not ]  Rep.  We  acknowledge 
 that  there  arc  many  very  good  works,  i.  Which 
 are  the  duty  of  fome  few  Chriftians  upon  fome  fpeci- 
 al  occafions,  and  not  of  all  or  moft.  2.  Which  are  fo 
 the  duty  of  thofe  few,  as  that  yet  many  of  them  arc 
 laved  that  perform  them  not ;  being  not  made  of  the 
 fame  neceility  to  falvation  as  fome  other  duties  are. 
 And  we  fee  not  how  any  man  can  reafonably  imagine, 
 that  there  is  any  work  more  excellent  than  others , 
 which  yet  is  not  a  duty ;  when  God  hath  command- 
 ed \is  to  love  him  with  all  our  heart ,  and  might,  and 
 ftrength^  and  to  imploy  all  talents  to  theutmoltfor 
 his  Glory  :  and  that  any  Duty  can  be  negleded 
 without  fin,  isasabfurd.  How  the  Greeks  and  we 
 differ  in  this,  we  fhall  better  know  when  you  (hew 
 and  prove  it  to  us 
 
 He  next  adds  £  They  the  Merit  of  good  JVorks : 
 yen  not  ]  We  acknowledge,  that  Good  Works  are 
 pleafing  to  God  through  Chrift ,  and  rewardable ; 
 and  they  fay  in  fence  no  more  ;  We  thinkc  not 
 meet  to  quarrel  about  the  meer  name.  They  re- 
 nounce and  abhorre  the  Popifh  Merit  of  con- 
 dignity  ex  proportion  operi*  ;  as  is  before 
 faid. 
 
 F  t,  In 
 
(70) 
 
 In  the  next  place  the  cenfuter  alledgeth  his  proofs 
 of  all  thefe  differences  from  us ,  and  confent  with 
 them.  Thefirft  proof  is  out  of  AH.  Tbcolog.  Witten- 
 berg, in  Crifpin.de  fiat  ti  Eeclef.  in  thefe  words  [The 
 Greek  ^Romane  Chnrci^  are  divided  onely  in  the 
 contrtverfie  of Primacy ^and yarktj  efCeremcnj~^RepL 
 I  have  not  Crifpinius  now  py  me,  and  therefore  can 
 make  no  other  anfwer  but  this  ,  that  if  he  be  truely 
 alledged ,  yet  i.  Abundance  of  great  differences  (as 
 about  Sacraments,  Orders,  Traditions,  &c  )  may 
 be  comprifed  in  that  of  Ceremony.  2^  Elfe  your 
 own  Writers  will  tell  you  that  this  is  a  miftake. 
 
 His  fecond  proof  is  from  Sir  Edtoin  Sands  Europe 
 Specul.  To  which  I  fay  1.  How  unworthily  did  you 
 conceal  the  multitude  of  differences  mentioned  in  the 
 fame  Author  in  the  fame  place  between  you  and  the 
 Greeks ,  and  fay  there  was  but  one  i  2.  By  Purga- 
 tory Sanhs  tells  yeu after  he  means  not  your  Purga- 
 tory :  And  its  known  the  Greeks  deny  it  :  Though 
 they  think  that  the  Saints  have  fome  lets  degree  of 
 glory  diftant  from  the  face  of  God  before  therefur- 
 re&ion.  5.  About  TranfubRantiation  and  uhe  Mafs 
 Sands  is  miftaken.  Tht  Greeks  hold  a  kind  of  Real 
 prefence  ,  but  not  Tfranfubftantiatjon  :  And  the 
 Mafs  of  the  Papifts  doth  abundantly  differ  from  theirs 
 (as  in  the  denyal  of  Tranfubftantiation  ,  elevation  , 
 &c+  may  appearand  is  at  krge  by  many  of  ours  ex- 
 prefled ,  which  may  fave  me  the  labor  of  a  reci- 
 tal.) 
 
 Next  the  ignorant  Prieft  would  by  a  Syllogifme 
 p;  ove  the  Bifiiop  a  Papift ,  and  in  the  making  of  his 
 SyHogifmeheis  out  before  he  could  reach  the  con- 
 o  fion  ,  and  begins  again ,  and  yet  would  not  blot 
 out  his  former  error,  fo  wary  is  he  that  he  lofe  not  a 
 
 line 
 
line  of  his  own  writing.  The  mended  Syllogifme  is 
 this  \Thofe  who  embrace  the  Communion  of  the  Greci- 
 an Church  notWithfianding  the  error  of fupremacy  , 
 cannot  in  reafon  refufc  the  Communion  of  the  Romane 
 for  the  fame  :  But  Mr.  Uftiers  Church  embraeeth  the 
 Communion  of  the  Greek  Church  notwithfianding  that 
 Srrort  Therefore ,&c]  RepL  I.  To  the  Major  it  is 
 falfly  fuppofedchatwe  refufe  your  Communion  for 
 that  Error  alone  :  It  is  for  that  with  abundance  more. . 
 2.  To  the  Minor,  I  anfwer  by  denying  it:  and  fay 
 you  fhamelefly  flander  the(Jw^Church:They  main- 
 tain not  any  Power  of  Governing  the  whole  Church 
 as  the  head  of  it,  and  Chrifts  Vicar  general,  nor  any 
 infallibility,  &c%  as  you  do. 
 
 Next  he  will  prove  that  Mr.  V fieri  Church  can 
 have  no  Union  or  Communion    with   the  Greeks 
 Church  at  all  :  and  that  by  this  Syllogifme  [That 
 Church  which  is  a  member  of  another  Church  ,    that 
 other  Church  muft  alfo  be  a  member  of  it :  'But  the 
 Greek  Church  it  no  member  of  CMr.  Ufhers  Church  : 
 therefore  Air.  Ufhers   is    no  member  of  the  Greek 
 Church.']  The  Minor  he  proveth  from  feremiasVa- 
 triarch  of  £$nftantir.ople  and  Refponf.  'jBaftl.  Ducis 
 Mofcov.    Rep.  i.  The  part  is  not  a  part  of  another 
 part,a  member  is  not  a  member  of  another  co-ordi- 
 nate member;  but  of  the  whole.    2.    I   fay  i  the 
 proofs  of  your  Minor  are  vain.    It  is  not  two  mens 
 fayings  that  tan  make  the  Greeks  Church  and  the  Pro- 
 teftants  fo  dif- joyned  as  not  to  be  members  of  the 
 Univerfal  Church.     If  Italy  tell  France ,  and  France 
 again  tell  Italj  that  they  are  no  part  of  Europe ,  it 
 is  not  therefore  true.    If  Canterbury  tell  Torl^  that 
 they  are  not  a  part  of  England,  it  is  not  therefore 
 true.     Every  childe  is  not  a Baftard  that  is  fo  called 
 
 F  4  b>} 
 
by  an  angry  brother.  IF  Patriarch  Jeremiah  fit  your 
 turn  (which  I  know  not ,  for  I  have  not  feen  him  ) 
 why  may  not  we  as  we]]  plead  the  confent  of  Patri- 
 arch Cyri/l ,  whofe  Proteftant  confeflion  you  may 
 fee  in  Aljleditu's  Euclucopadia  •  and  elfewhere  ? 
 
 Next  he  comes  to  the  $s4bajfmes  \  where  (  after 
 the  mention  of  their  circumcifionj  he  as  falfly  affirm- 
 eth  ,  that  \Jn  all  other  things  thej  profefs  the  faith  of 
 the  Catboltke  Church  acknowledging  the  Pope  the  fn- 
 preme  head  thereof,  and  Chrifis  Vicar  upon  earth~\ 
 which  he  proves  by  a  confeflion  exhibited  to  Gregory 
 the  1 3 .  and  recorded  by  Pojjevine.  Rep.  This  is  to 
 make  the  foundation  like  the  fuperftrufture ,  and  de- 
 fend falfliood  with  falfhood:  If  you  were  fo  ignorant 
 yourfelvesasnot  to  know  the  Romane  jngling  about 
 that  confeflion  ,  you  could  not  imagine  the  learned 
 Bifhop  fo  ignorant.  Notonely  your  own  Godignm 
 derebm  Abaffinorum ,  may  tell  you  ,  but  the  gene- 
 rality of  your  fadion  may  fare  inform  you  by  this 
 time,  that  all  your  cunning  induftry  cannot  get  the 
 fiAbaffines  under  your  Papal  Yoak.  And  if  you 
 fhou/d  prevail  for  the  time  to  come  ,  thats  nothing 
 to  the  time  paft.  The  Abaffines  (to  let  pafs  their 
 errors  wherein  they  differ  from  y  on  and  us)  do  com- 
 municate in  both  kinds ,  they  believe  the  fouls  of  In- 
 fants departing  unbaptized  to  befaved  becaufe  they 
 fpring  from  faithful  parents :  They  rejeft  Statues  or 
 ma  fly  Images  :  They  elevate  not  the  Sacrament , 
 norreferveit  after  Communion  :  Their  Priells ,  la- 
 bor, but  beg  not :  The  Emperor  conferred  Bifhop- 
 ricks  and  Benefices  :  They  ufe  no  confirmation  nor 
 extreame  unftion  :  They  admit  a  firft  marriage  in 
 Bifhops  and  Priefts ;  They  eat  flefti  on  Fridays,  And 
 
 vet 
 
\15J 
 
 ye*  this  man  faith  they  differ  not  from  them. 
 
 The  fecond  Chapter  is  the  meer  ebullition  of  foo- 
 lifti  malice ,  deferring  no  reply  to  thofe  that  do  not 
 defire  to  be  deceived.  He  would  prove  that  accord- 
 ing to  th^fe  laxe  principles  of  our  charity  ,  we  may 
 agree  with  Jews,  Turkes,  Mahometans!  As  if  we 
 needed  a  difpute  to  prove  that  thefe  are  no  Chriftians, 
 and  that,  the  Greeks  ^  Abajfines^&cc.  are  :  But  fuch 
 difputes  do  the  Papitts  puc  us  upon. 
 
 The  Biftiop  had  concluded  in  his  Sermon,  that  £Vf 
 we  fhould  furvey  the  fever  al  prof ejfions  of  Chrift  Unity 
 that  have  any  Urge  fpread  in  any  fart  of  the  world  i 
 and  put  by  the  points  wherein  they  differ  one  from  ano- 
 ther ,  and  gather  into  one  body  the  reft  of  the  Articles 
 therein  all  generally  agree  ,  We  fhould  findefo  much 
 truth  in  them ,  at  being  foyned  With  holy  obedience  may 
 be  fuffcient  to  bring  a  man  to  ever lafling  falvat ion ; 
 neither  have  we  canfe  to  doubt  but  as  many  as  do  Walk 
 according  to  this  rule,  neither  overthrowing  that  which 
 tbey  have  bftilded  by  fuperinduc&g  any  damnable  here  - 
 fies  thereupon  >  mr  otherwife  vitiating  their  holy 
 faith ,  with  &  leud  and  wicked  conversation  ,  Peace 
 jhall  be  upon  them  and  Mercy  and  uptn  the  Ifrael  of 
 God7\ 
 
 And  what  hath  the  Confuter  to  fay  againftthis? 
 Why  firft  he  begins  with  the  Sacramonts ,  to  try 
 whether  thofe  commonly  agreed  on  may  fave.  And 
 here  he  firft  tells  us,  that£  Some  Churches  are  for  fe- 
 ven  ,  fome  for  three  ,  and  feme  for  two  ^  and  no  more: 
 therefore  here  is  no  agreement^  Rep.  I .  Let  the  nominal 
 differences  about  the  word  Sacrament  be  firft  laid  by 
 (  unlefs  you  think  that  word  aeceflary  to  falvation) 
 and  then  we  (hall  the  better  fee  what  real  difference 
 remaineth.  2.The  two  Sacraments  then  are  confefled 
 
 by 
 
f7+) 
 
 by  all ,  and  the  uie  of  the  reft  which  you  call  Sacra- 
 raents :  This  much  (in  its  own  place)  then  may  fave, 
 where  no  more  is  confeffed.  3 .  You  vaiply  put  in 
 the  excltifiw  of  wore ,  for  thats  none  of  the  things 
 that  all  agree  on:  All  agree  that  ther^arc  two  Sa- 
 craments :  and  thofe  may  fave.  But  all  agree  not 
 that  there  is  but  two.  This  man  therefore  feems  to 
 dote  5  when  he  (hould  gather  up  the  common  agree- 
 ments according  to  the  Bifhops  propofal ,  he  gathers 
 upthedifagreements,  or  vainly  precendeth  that  we 
 agree  in  nothing.  What,  do  not  you  confefs  that 
 Baptifme  and  the  Lords  Supper  are  Sacraments  ?  and 
 do  not  we  do  fo  too  ? 
 
 Next  he  comes  to  the  ufe  of  Baptifme  ,  and 
 faith  that  £  The  Romanes  and  Greeks  i  fay ,  that 
 there  is  no  other  ufe  of  baptifme  but  to  Veaflo  away 
 fin  :  The  Protefiants  of  England  and  Geneva  fay , 
 that  it  is  no  laver  of  Regeneration  at  all  ,  but  onely  a 
 fed  of  Gods  promife  made  to  the  party  baptised:  and  that 
 the  childe  unbaptized  may  be  favedand  the  baptised 
 damned.'}  Repl.  1.  You  make  your  fclves  (much 
 more  the  Greeks)  worfe  then  you  are.  Do  cot  your 
 own  maintain  that  Baptifm  admitteth  into  theChurch 
 and  granteth  many  other  priviledges ,  befides  wafti- 
 ing  away  fin.  2.  We  fay,  that  to  the  children  of 
 promife  it  doth  fecondarily  and  by  obfignatton  wafti 
 away  (or  pardon)  fin  by  way  of  obfignation  andfo- 
 Jemne  exhibition ,  as  the  promife  doth  primarily  as  a 
 deed  of  gift  or  legal  Grant:  asalfo  that  in  the  fame 
 way  it  fecondarily  convcyeth  further  Grace  accor- 
 ding to  the  capacity  of  the  fubjed ,  and  admitteth 
 into  the  Church.  And  all  this  is  commonly  confeft  by 
 your  felves  and  all  Chriftians  of  the  Greek  or  Abaf 
 fine  Churches,  &c.    This  much  alone  without  your 
 
 addi* 
 
(75; 
 
 additions  is  as  much  (at  lcaft)  as  is  neccflary  to  falva- 
 tion  ,  to  be  believed  concerning  baptifm. 
 
 Next  he  cometh  to  the  Lords  Supper  ,  and  faith t 
 that  one  party  holdeth  the  real  prefence  and  the  o- 
 ther  not  ?  And  what  of  this  ?  Doth  that  prove  the 
 inefficiency  of  what  all  are  agreed  on  ?  what  we 
 hold,  you  deny  not :  We  hold  the  fignifying  f  and 
 fealing  and  exhibiting  ufe  of  the  Sacrament  (though 
 we  deny  Tranfubitantiation  )  And  dare  you  deny 
 thefe  ?  We  hold  that  it  is  the  commemoration  of 
 the  facrifice  of  Chrifts  body  and  blood  offered  once 
 on  the  Crofs  for  the  fins  of  the  world :  and  that  it  is 
 a  means  of  Church- communion  :  And  dare  you  de- 
 ny thefe  ?  Lay  by  your  Additions ,  and  that  which 
 we  are  all  agreed  in  is  enough  to  falvation. 
 
 His  next  inftance  is  about  Faith  ;  Becaufe  we  fay, 
 that  Hiftorical  faith  may  be  in  Devils ,  and  Miracu- 
 lous faith  in  the  wicked,  and  CWw*defineth  juftify- 
 ing  faith  to  be  a  firme  and  certain  knowledge  of  the 
 love  of  God  to  us,^.  and  the  Lutherans,  that  it  is 
 an  undoubted  peufwafion  of  the  pardon  of  our  fins 
 and  adoption,^,  and  this  faith  is  by  the  Councel  of 
 Trent  condemned  to  the  pit  of  hell ,  therefore  he 
 concludeth  that  there  is  no  faving  faith  common  to 
 Papifts  and  Proteftants. 
 
 Repl.  Here  again  you  vainly  and  fallacioufly  bring 
 in  the  difagreements,  and  over  pafs  the  agreements. 
 i.  We  are  agreed  that  all  thofe  which  the  Proteftants 
 call  the  Canonical  books  of  Scripture  are  the  word  of 
 God  :  and  true ,  and  particularly  all  the  Articles  of 
 the  Creed ,  and  many  things  more  :  We  arc  agreed 
 thatChrift  and  life  is  offered  by  the  Univcrfal  pro- 
 mife  in  theGofpelto  all  that  hear  it :  and  that  all 
 muft  firft  believe  the  truth  of  this  proraife  and  then 
 
 heartily 
 
(76) 
 
 heartily  confcnt  to  the  offer  and  accept  the  benefit , 
 afnd  alfo  believe  and  fear  the  threatning ,  and  joyn 
 fincere  love  and  obedience  to  all  this.  This  we  are 
 all  agreed  in  :  And  this  is  certainly  faving  to  all  that 
 fincerely  believe  and  do  as  they  thus  profefs.  But 
 then,  whether  Hiftorical  faith  be  common  or  not  ? 
 whether  affuranceor  ftrong  perfwafion  of  pardon  , 
 be  faith,  or  juftifytng  faith  5  with  other  the  like , 
 thefe  we  are  not  agreed  in ;  and  without  thefe  we 
 may  be  faved. 
 
 The  next  exception  is  only  this,  The  Bifhop  tells 
 usnotwhatbethofeHerefies  thatdeftroy  this  com- 
 mon faith.  Rep*  And  doth  that  crofs  his  former 
 charitabte  conclufion  ?  What  ?  becaufe  he  under- 
 takes not  an  alien  task?  Why  in  general,  they  are 
 any  thing  that  is  fo  held  as  that  the  common  Articles 
 of  faith  cannot  be  held  with  it ,  and  that  practi- 
 cally. 
 
 The  fum  of  the  next  paflage ,  is  this  {That  its  ab~ 
 fur d for  Hi  to  call  them  the  true  Churchy  or  fay  they 
 may  befavid ,  Vvbtn  Vee  have  charged  them  with  fo 
 much  error  and  idolatry  Jkc  ]  Rep/,  z;  We  onely  fay 
 that  you  are  a  polluted  part  of  the  Church.  2.  If 
 your  falvation  be  made  fo  difficult  by  your  errors 
 look  you  to  that:  The  Biflhops  conclufion  (of  the 
 fufficiency  of  the  comrrmniter  credit  a  )  is  nevertheless 
 found,  though  you  deftroy  your  felves  by  your  cor- 
 rupt additions.  3.  Multitudes  among  you  believe 
 not  your  Infallibility,  Tranfubftantiation ,  and  many 
 the  like  errors.  4.  Many  that  behold  them  as  o  pi  - 
 nions  fpeculatively,mayyet  hold  the  contrary  truthes 
 pradically,  not  difcerning  the  contradiftion. 
 
 I  would  gladly  have  (hewed  the  vainty  of  the  reft 
 of  that  Pamphlet,  becaufe  I  fee  he  hath  contrad:ed 
 
 moft 
 
\  #' 
 
 moft  of  their  common  cavils  into  a  narrow  room ; 
 but  the  reft  is  lefs  to  our  prefent  purpofe,  and  the 
 fame  things  are  already  anfweretl  by  many  •  and 
 therefore  I  (hall  no  further  Digrefc  in  the  purfuk  of 
 this  Conftiter ,  having  already  faid  fo  much  againft 
 the  chief  of  their  ob  jc&ions ,  as  may  leave  the  im- 
 partial Reader  confirmed  in  it ,  That  notmthftand* 
 ingtke  P of ifk  cavils  to  the  contrary  ,  it  U  apparent 
 that  the  Chrifiian  Catholike  Reformed  Religion  cm- 
 monlj  called  Protefttnt  *  afafi  way  to  Salvation. 
 
 Qu- 
 
(?») 
 
 Qu^E  R  Y* 
 
 Whether  Topery  he  afafe  way  to 
 Sahationi   Neg* 
 
 }T  is  not  as  other  mens  Judges  that  we 
 determine  this  Queftion;  to  their  own 
 matter  do  they  ftandor  fall  :  but  it  is 
 to  render  an  account  of  our  own  Be- 
 lief and  pra&ice  ,  and  for  our  further 
 confirmation  in  the  truth  for  the  defence  ofitagainft 
 gain-fayers ,  and  for  the  eftablifhing  of  our  peo- 
 ple againft  the  fophiftry  and  fcdu&toa  of  Deceiv* 
 ers. 
 
 For  the  explication  of  the  terms  ,  I  (hall  tell  you 
 i .  What  I  mean  by  Popery.  2.  What  I  mean  by  Sal- 
 vation. 3.  What  by  the  Way  to  it.  4.  What  by 
 the  word  Safe. 
 
 1.  Popery  is  a  certain  farrago,  a  mixture  of  many 
 grievous  errors  in  the  doftrine  of  Fatth,Government 
 and  Worfhip,  exprefled  in  their  Authorized  writ- 
 ings, 
 
\f*  J 
 
 ings  ,  cfpccially  in  their  decretals  and  Councils,  cor- 
 rupting the  Chriftian  Religion  which  they  profefs ; 
 the  whole  being  denominated  from  that  one  falf- 
 hood ,  that  the  Pope  of  Rome  is ,  the  Univerfall 
 Biftiop,  andVifibleHcadof  the  Univerfal  Church 
 and  Chrifts  Vicar-General  on  earth  ,  and  that  only 
 is  the  Catholike  Church ,  and  thofe  only  Catholiks 
 that  (o  believe. 
 
 Where  note  i.  That  the  Papifts  profeffing  to  be 
 Chriftians,  do  firft  own  the  fubftance  of  Chriftian 
 dottrine,  and  then  corrupt  it,  and  contradiA  it  by 
 this  fardle  of  their  own  inventions  fuperadded.They 
 profefs  to  believe  the  holy  Scriptures  to  be  the  word 
 of  God,  and  to  be  true  :  every  Book  that,  we  be- 
 lieve (and  more,)  They  profefs  to  believe  all  the  Ar- 
 ticles of  the  ancient  Creeds  commonly  called  the  A- 
 poftles  ,  the  Nicene ,  or  Conftantwofolitane.  It  is 
 not  the  Chriftianity  or  true  doftrine  which  they  pro- 
 fefs ,  which  we  call  Pcpery.  2.  It  is  therefore  onely 
 their  own  invented  corruptions ,  by  which  they 
 contradid:  the  Chriftian  verity  which  they  profefs, 
 which  we  caH  7operj.  3 .  Note,  That  the  common 
 denominating  corruption,  is  the  forcmentioned  do- 
 ftrineof  the  Popes  Univerfal  Epifcopacy  and  Head- 
 fhip,  or  a  fuprearaacy  at  leaft  ,  if  not  Infallibility  : 
 and  that  the  Catholike  Church  ,  and  the  Romane 
 Church  is  all  one :  and  the  Pope  is  the  vifible  center 
 of  its  Unity.  4.  Note  alfo  that  as  to  the  reft  of  their 
 corruptions ,  they  agree  not  among  themfelves  what 
 is  to  be  eftcemed  of  their  faith  or  Religion,  and  what 
 not :  and  therefore  it  cannot  be  expeftcd  that  we 
 (hould  give  you  an  exad  enumeration  of  the  points* 
 of  their  faith  i  and  fo  a  compkar  defcription  of  Po- 
 pery, which  is  fuch  a  felf-contradi&ing  unreconcile- 
 
 able 
 
able  hodg  podge.  But  their  errors  may  be  diftri- 
 buced  into  thefe  three  rankes.  i  gThofe  that  are  e- 
 ftabliftied  by  the  Pope  and  his  (  fuppofed  )  genera! 
 Councel :  Thefe  they  all  receive  and  own.  2 .  Thofe 
 that  areeftabliftied  by  the  Popes  Decretals  without  a 
 Council.  Thefe  fome  own  as  points  of  their  faith  , 
 and  fome  rejeft  them.  I  will  not  adde  as  the  third, 
 thofe  that  are  eftablifhed  by  a  Council  without  the 
 Pope ;  not  becaufe  there  never  was  a  Council  that 
 diflented  from  him  in  Good,  but  becaufe  it  is  a  diffi- 
 cult matter  at  leaft  to  find  any  Council  that  did  go 
 beyond  or  without  him'in  Evil,  or  erred  without  his 
 Approbation.  3.  The  third  fort  therefore  (hall  be 
 thofe  opinions  that  are  commonly  maintained  by 
 their  mod  Approved  Writers  which  are  publifhcd 
 in  books  that  are  lieenfed  and  commended  by  the 
 Popes  Authorized  agents ,  but  are  not  determined 
 by  the  Pope  or  his  Council.  Thefe  though  they 
 contend  for ,  and  lay  great  weight  on  them  in  their 
 difputations,yet  dare  they  not  own  them  as  any  part 
 of  the  matter  of  their  faith,  left  they  feem  to  be  what 
 they  are  ;  divided  and  mutable.  A  man  would  think 
 that  thofe  volumnious  hot  difputes  about  Divine 
 things,  did  intimate  that  the  Authors  did  fide  divink 
 believe  thofe  points  which  they  do  fo  zealoufly  dtf- 
 pute  of.  But  if  it  be  their  pleafure  ,  that  we  fhould 
 fbdiftinguifh,  t¥e  will  call  the  reft  the  Popifh  faith 
 or  Religion  ,  and  thefe  laft,  the  Popijb  opinions  ,  be- 
 caufe we  would  fajlen  on  them  nothing  but  their 
 own. 
 
 If  you  ask  me,  which  be  thofe  doftrines  which 
 *bey  take  for  points  of  faith ,  which  we.call  Popery  • 
 I  muft  refer  you  to  their  Decretals  and  Councils  on 
 one  fide,  and  Gods  word  on  thz  other  j  and  all  the 
 
 doctrines 
 
CO 
 
 Doftrincsin  thofe  their  Csnoos  or  determination* 
 that  are  againft  the  word  of  God,  are  thedoftrine* 
 which  wc  mean  by  this  name.  If  they  do  lay  greater 
 ftrefs  upon  any  one  point  than  others ,  its  likely  to 
 be  on  thofe  that  are  put  into  their  Creeds  and  Vows, 
 and  therefore  I  (hall  onely  recite  the  latter  half  of 
 their  Tndentine  Creed ,  feeing  they  will  own  that 
 or  nothing :  When  they  have  begun  with  the  ancient 
 Confiantinopolitane  Creed  ,  containing  the  true  Prin- 
 ciples of  Chriftian  Religion  ,  and  have  ended  that 
 they  proceed  thus  as  followeth. 
 
 Tht*s4poftolkal  and  Ecclejiaflical traditions f  and 
 the  refi  of  the  Obfervations  and  conftitutions  of  tiie 
 fame  Church ,  /  do  moft  firmely  admit  and  embrace. 
 I  admit  alfo  the  [acred  Scripture  according  to  that 
 fence  Which  the  Holy  'Jftfather  the  Church  hath  held 
 and  doth  hold ,  to  whotrt  it  belongcth  to  judge  of  the 
 true  fence  and  interpretation  of  t be  Holy  Scriptures  : 
 and  I  VpM  never  take  and  interpret  it ,  but  according 
 to  the  unanimom  confent  of  the  Fathers.  I doprofefs 
 alfo  that  there  are  [even  truely  and  properly  Sacra* 
 ments  of  the  new  Law  infiituted  by  Jefu*  Chrifi  our 
 Lord ,  and  ncce(fary  to  the  falvation  of  mankind  , 
 though  not  all  to  every  one  ;  to  wit7  Baptifme  ,  Confir- 
 mation ,  the  EuchariH 7  ?  ennance^  extreamt  ZJntti- 
 on^  Order ,  and  Matrimony  :  and  that  they  confer 
 grace ;  and  that  of  thefe  >  Tiaptifmc^  Confirmation^ 
 and  Order ,  cannot  be  reiterated  without  Sacriledgc. 
 I  do  alfo  receive  and  admit  the  received  and  approved 
 Rites  of  the  Catholike  Church  in  thefolemne  Admini- 
 ftration  of  all  the  afore faid  Sacramsnts.  1  do  embrace 
 and  receive  all  and  ftngular  things  which  in  the  He Ij 
 Council  of  Trent  were  defined  and  declared  about  Ori  - 
 ginalfin  and  fufiification.    In  like  manner  J  do  pro- 
 
 G  fefs 
 
(8») 
 
 fefs  that  in  the  Cfrlafs  there  is  offered  ie  God  a  true  pre* 
 per,  and  propitiatory  facrifice  for  tbf.  living  ,  and  for 
 the  dead ;  and  that  in  the  mofi  holy  Srerament  of  the 
 JBucharifi  there  u  Truely,  Really,  and  Substantially  , 
 the  body  and  blood ,  together  with  the  foul  and  'Divi- 
 nity of  our  Lord  fefus  Chrifi ;  and  that  there  u  a 
 change  made  of  the  whole  fub fiance  of  Bread  into 
 the  Body ,  and  of  the  \\>hole  fub fiance  of  Wmc  into  his 
 blood  •  which  change  the  Catholike  Church  calleth 
 Trafubfiantiation.  I  confefs  alfo  that  under  one  kind 
 cnely^  whole  and  entire  Chrifi  %  and  the  true  Sacra- 
 went  is  taken.  I  do  confiantly  hold  that  there  Up  fur- 
 gator  y  ,  and  that  the  fouls  there  detained  are  holpen  by 
 thefuffrages  of  the  faithful.  As  alfo  that  the  Saintr 
 raigning  with  Chrifi  ,  are  to  be  reverenced  and  cal- 
 led upon  ,  and  that  they  do  offer  prayers  to  God  for  hs  : 
 and  their  r cliques  are  to  be  reverenced  (or  honoured.)  I 
 do  mofi  firmely  affert  that  the  Images  of  Chrifi  and  of 
 the  Mother  of  God- ever  a  Virginia*  alfo  of  ether  Saint  s% 
 are  to  be  had  and  kept ,  and  thai  due  honor  and  Vene- 
 ration is  to  be  given  them.  I  affirm  alfo  that  the  poller 
 of  Indulgences  u  left  by  Chrifi  in  the  Church,  and 
 that  the  ufe  of  them  is  mrfi  wholefome  to  Chrifiian  peo- 
 ple. I  acknowledge  that  the  holy  Catholike  and  *Apo- 
 Jiolike  Church  of  Rome,  is  the  Mather  and  Mifiru  of 
 all  Churches:  And  I  do  promife  and  fitiear  true  Obe- 
 dience to  the  Pope  of  Rome  fucceffor  of  Bleffed  Peter 
 Prince  of  the  C^po files,  and  the  Vicar  of  fefus  Chrifi, 
 sflfo  all  other  things  delivered ,  defined  and  declared 
 by  the  facred  Canons,  and  Oecumenical  Councils,  and 
 efyecially  of  the  holy  Synod  of  Trent  ,  I  do  without 
 doubting  receive  and  profefs  :  and  alfo  aU  things  con- 
 trary 9  and  all  here  fie  s  whatfoever  condemned  by  the 
 Church  9   andrejetted,  and  Anathematiz>fd ,  do  I  in 
 
 likf 
 
like  manner  condemne,  rejeli  and  Anathematize.  1 
 true  C  at  holike  faith  9  Without  which  no  man  can  be  fay 
 ved9  -which  at  the  frefent  I  do  voluntarily  profejfe  9 
 andtruely  hold  9  ihtjamt  will  1  fake  care  to  hfild  and 
 csnfefs  entire  and  invioUte  y  by  Gods  htly  y  moft  cok- 
 ftantlj9even  to  the  laft  breath  of  my  life;  and  as  much 
 as  in  me  lyeth ,  to  be  held ,  taught  and  f  reached ,  by 
 tbefe  that  are  under  me,  or  thofe  whofc  care  belongs  to 
 me  in  my  office.  This  I.  N.  do  Fromife  ,  Voto  ,  and 
 Sftear ,  Jo  help  me  God ,  and  thefe   holy  Gofpels  of 
 
 god. 
 
 So  far  the  Trent  Confeffion ,  which  I  the  ra* 
 chcr  recite  that  you  may  fee  what  their  Religion  is 
 in  their  own  words  and  oaths ;  where  you  fee  alfo 
 that  this  is  but  a  fmall  part  of  it ;  for  it  is  moreover 
 as  large  ,  as  all  the  Council  of  Trent  f  and  all  other 
 Oecumenical  Councils  and  holy  Canons ;  of  the  Im- 
 poffibilitiesand  felf-contradi&ions  of  which  faith,  we 
 (hall  fay  more  anon. 
 
 So  that  I  conclude  that  it  is  not  Chrifttanity  ,  but 
 this  additional  Leprofie  which  we  call  by  the  name  of 
 Popery ;  they  believe  this  much  more  then  we  (or  a 
 great  part  m<jre)  and  by  believing  more,they  believe 
 lefs ,  while  they  deftroy  the  found  faith  which  they 
 before  feemed  to  profefs. 
 
 2  For  the  next  term  to  be  explained  \Jiafaation\ 
 we  mean  by  it  principally  ,-  Everlafti*g  Glory  -y  and 
 withall  thofe  beginnings  of  it  inclusively  which  wc 
 have  in  this  life ,  confifting  in  our  Juftification ,  A- 
 doption  ,  San&ification ,  Confolation ,  and  Perfe- 
 verance. 
 
 3.  By  theterm  jjf^^wernean,  fuch  neeeffary 
 
 means  as  are  prefcribed  us  by  God  for  the  attainment 
 
 joi  Salvation ,  either  as  to  our  Belief,  orourAffe&i- 
 
 G  2  on 
 
(?) 
 
 on  and  Prafticc  accoiding  to  the  directions  of  the  do- 
 drinc  which  we  do  believe. 
 
 4.  As  to  the  fence  of  the  word  [Safely  it  figni- 
 fifetti  that  which  is  free  from  danger ,  or  which  tend- 
 eth  to  a  mans  welfare.  Now  here  is  a  double  fafety 
 considerable  in  Do&rinestanfwerable  to  a  double 
 danger.  Firft,  its  one  thing  to  be  fafe  from  any  fin 
 in  the  way  to  Salvation ;  and  fo  we  may  well  fay  that 
 Popery  is  no  fafe  way  which  leadeth  to  fo  much  fin  : 
 But  thats  not  all  that  is  here  intended  :  But  its  ano- 
 ther matter  to  be  fo  deep  in  fin  ,  as  not  to  be  fafe 
 from  the  Everlafting  Pumftuneat,  but  that  ufalvation 
 it  felf  is  endangered  thereby  :  and  this  we  principally 
 intend.  And  whereas  there  are  feveral  Degrees  of 
 Danger,  we  mean  that  true  Popery  heartily  enter- 
 tained and  pratticed ,  doth  leave  but  fmali  proba- 
 bility], if  any  fojfibMtj,  of  the  Salvation  of  any 
 that  do  perfevere  impenitently  therein  to  the 
 end. 
 
 Though  you  may  fee  what  I  deny  in  what  is  al- 
 ready faid,  yet  for  the  greater  perfpicairy  ,  I 
 (hall  exprefs  my  fence  in  thefe  few  Propbfiuons 
 following. 
 
 Prop.  1 .  That  C  hriftiart  doftrine  c ontained  in  the 
 holy  Scriptures  which  the  Pa'prfts  do  profefs  to  be- 
 lieve, is  of  it  felf  without  their  corruptions ,  a  fafe 
 way  tofoWation. 
 
 Prof.  2.  Whatever  errors  are  held  by  Papifts  or 
 any  others,  which  do  confift  with  a  true  pra&ical 
 belief  of  the  forefaid  Chriftian  do&rine  which  they 
 confefs,  and  we  are  agreed  in,  thofe  errors  fhall 
 nor  exclude  the  erroneous  from  Salvation. 
 
 Trap.  3.  The  Papiits  do  not  exprcfly  in  termes 
 §nd  fence  deny  any  fundamental  point  of  faith. 
 
 Pref. 
 
(8)) 
 
 yProp*  4-  Its  poftible  even  praftically  to  hold  an 
 error,  which  by  remote  confequence  contradi&eth 
 a  fundamental  Truth,  and  yet  to  hold  that  truth 
 praftically ,  and  fo  to  be  faved.  For  either  all  moral 
 errots  in  Theology  (vstt^rnefw*  thought)  do  con- 
 tradict the  Foundation  by  consequence,  by  reafon  of 
 the  neceffary  concatenation  of  Truthesj  or  moft  at 
 leaft. 
 
 Trop.1}.  There  arefome  errors  fo  great  that  if 
 they  were  cordially  and  praftically  held,  would  bein- 
 confiftent  with  the  cordial  pjraftical  holding  of  the 
 Foundation  •  which  yet  may  be  held  but  fpeeulativc- 
 ly  andnotionally  inconfiftency  with  the  cordial  and 
 practical  belief  of  the  fundamentals  •  and  the  perfon 
 not  knowing  thecontradi&ionmay  be  faved. 
 
 Prop.  6.  Multitudes  of  people  while  they  take  com- 
 mon termes  in  Divinity  in  a  wrong  fence,  do  main- 
 tain Propofitions  which  by  plain  confequence,  if  not 
 directly  contradift  the  Fundamentals  according  to 
 the  proper  genuine  fence  of  the  words  j  when  yet  in 
 the  fence  as  they  miftake  and  mifufe  them  in  ,  there 
 is  no  coiftradiftion.  Even  as  many  on  the  other 
 fide ,  do  hold  the  Chriftian  verity  in  words,  who  in 
 fence  deny  it. 
 
 Prep.  j.  We  have  great  reafon  to  think  that  ma- 
 ny millions  of  the  Laity  among  the  Papifts,  if  nos 
 the  far  greateft  part  of  them  ,  do  not  cordially  em- 
 brace the  moft  of  the  Popifti  ^corruptions  in  dodtri- 
 nals,  nor  the  moft  dangerous  of  them. 
 
 i .  Becaufe  they  do  not  underftand  them  ,  and  fo 
 cannot  fo  much  as  fpcculatively  receive  them.  It  is 
 not  one  of  a  hundred,  perhaps  of  many  hundreds  a- 
 niong  them,  that  knows  all  contained  in  the  Council 
 of  Trent  alone  ,    much  lefs  in  all  the  reft  of  the 
 
 G  3  Cquii? 
 
(8(5) 
 
 Council ,  and  Canons  and  cufto#ies  wherein  they 
 place  their  Religion.  Nay  perhaps  its  but  few  of 
 their  Clergy  that  know  this  comparatively.  So  that 
 it  is  but  an  implicite  general  belief  that  they  can 
 give  to  fech  Canons  as  are  unknown  ,  which  is  not  a 
 belief  of  the  particular  dodrines  contained  in  them, 
 as  fuch. 
 
 2.  Becaufe  (I  hope  among  moft  or  many  of 
 them)  they  are  firft  taught  the  Creed ,  the  Lords 
 Prayer  ,  and  ten  Commandments  (  or  at  leaft  the 
 Creed^ndDecalogucthough  the  Lords  Prayer  be  uf- 
 ually  taught  them  in  Latine)  which  contain  the  Fun- 
 damentals of  Chriftian  faith  and  pra&ice :  and  there- 
 Fore  we  have  reafon  to  hope  that  thefe  are  deeper  in 
 their  minds  then  any  contradictory  do&rines :  efpe- 
 cially  when  they  muft  have  fo  much  time  afterward  , 
 to  build  upon  this  foundation  their  hay  and  ftubbies, 
 that  wc  have  great  reafon  to  hope  that  it  is  but 
 few  that  throughly  undcrftand  or  ent€rtame 
 them. 
 
 3.  Becaufe  we  know  that  the  generality  of  the 
 people ,  ©r  a  very  great  part  of  them  ,  do  look  up- 
 on their  Clergy  as  having  a  carnal  felf-intercft  to 
 carry  on,  and  fo  far  have  hard  and  different  thoughts 
 of  them ;  though  they  ar«  yet  captivated  by  them 
 loo  much. 
 
 4.  Becaufc  we  fee  that  the  Pope  is  faine  to  keep 
 them  is  fubjeftion  by  the  moft  cruel  force  of  fecular 
 power  :  by  the  bloody  inquificion  ,  tormenting  and 
 burning  them,  or  rafingwarsagainft  them  to  ruine 
 them;  or  elfe  by  worldly  honors,  dignities,  and 
 
 5  to  entice  and  enfnare  them ;  which  were  need- 
 lefs  if  he  could  carry  it  by  the  cogent  evidence  of 
 his  do&rmas  $r  their  underftandings. 
 
 S.  Bar 
 
(to) 
 
 5.  Becaufewefee  by  experience ,  that  even  here 
 with  us  among  their  few  moft  zealous  and  voluntary 
 Profelites,  it  is  but  very  few  that  cafl  themfelves  fio- 
 w***Catholikes,or  Papifts ,  that  indeed  know  what 
 Popery  is  :  Nay  moft  of  them,  if  yoa^do  but  name 
 &me  points  of  the  Popifh  faith  ,  will  tell  you  that 
 you  (lander  them  ;  and  they  hold  no  fuch  thing.  I 
 have  talked  with  many  of  the  Laity,  and  find  very 
 few  that  will  own  the  do&rine  of  mans  Merits ,  but 
 profefs  to  reft  on  the  Merits  of  Chrift  onely  :  The 
 like  I  could  fay  of  other  points ;  By  which  it  is  plain 
 that  the  Priefts  do  hide  from  the  Laity  fo  much  of  the 
 venotnc  of  their  doftrine  as  they  think  will  prove  di- 
 ftaftful  to  them,  and  dare  not  let  them  know  the 
 worft. 
 
 <7Jrop.  8.  Thefe  perfons  before  defcribed,  toge- 
 ther with  that  part  of  the  Clergy,  who  caft.off 
 much  of  the  Romanc  corruptions ,  and  yet  adhere  to 
 their   party ,  are  not  full  and  compleat  Papifis  , 
 but  onely  Papifts  fecun^nm  quid  ,  incompleat ,  and 
 of  a  lower  fort ,  and  fo  are  not  in  fo  great  danger  of 
 damnation  as  the  reft  :  even  as  the  Scab  is  not  fo 
 bad  as  the  Morphew ,  nor  the  Morphcw  fo  mortal 
 as  the  Elephantmfis ,  or  the  full  Leprofic;  though 
 all  are  of  kindred  one  to  another. 
 9.  Pro.  Yet  thefe  better  fort  ofPapifts  are  common- 
 ly tainted  with  fo  much  of  their  corruptions  as  makes 
 their  falvation  much  more  difficult;  fo  that  we  may 
 well  judge  that  it  is  fewer  by  far  that  are  faved  a- 
 mongthem,  then  in  the  Reformed  Churches.    E* 
 ven  as  it  is  poflible  for  men  to  fcape  catching  the 
 Plague  that  live  among  the  infe&ed  ,  and  its  poffi- 
 ble  for  the  infefted  to  efcape  with  their  lives,  but 
 where  one  fcapes  many  dye ,  and  its  I  think  more 
 
 ©  4  dan- 
 
(83) 
 
 dangerous  to  live  in  an  infe&ed  houfe  or  air  then  in  a 
 found  one. 
 
 Prop.  iOy  A  man  that  cordially  and  practically  re- 
 ceived the  whole  body  of  Popery  ,  and  fo  is  a  corn- 
 pleat  Papift,  is  in  fo  great  danger  of  eternal  damna- 
 tion ,  as  that  it  is  a  very  hard  queftion  whether  it  be 
 pofiiblefor  him  at  the  fame  time  to  hold  cordially 
 the  fundamentals  of  Chriftianity  ,  andfo  to  be  in  a 
 ftate  of  Salvation  ?  Which  becaufe  it  is  fo  hard  a 
 queftion  that  Proteftant  Divines  are  of  different  opi- 
 nions about  it  ,  fome  thinking  it  fojfiblc  for  fuch  to 
 be  faved  ,  and  fome  impojfible ,  I  will  not  prefume 
 here  to  determine  it  ,  feeing  the  matter  in  hand 
 doth  not  call  for  the  determinatien  of  it. 
 
 cprop.  1 1.  Whofoever  is  faved  among  thePapifts; 
 whether  he  be  more  or  lefs  tainted  with  their  errors, 
 it  is  not  By  Popery  chat  he  is  faved  ,  but  from  Popery  y 
 or  againft  it  by  the  Chriftian  faith.  So  that  if  a  Pa- 
 pift  may  be  faved,  it  muft  be  as  a  Cljriftian  ,  and  not 
 as  a  Papift  :  Popery  and  Chriftianity  having  fome 
 contrariety;  fo  than  it- muft  be  by  the  prevalency  and 
 predomineflcy  of  the  Chriftian  faith  againft  Popery 
 if  ever  he  be  laved.  If  a  Iyer  might  be  faved  ic 
 muft  not  be  by  lying,hut  by  faith  inChrift  and  repen- 
 tance. If  a  Leper,  oroae  that  hath  the  Plngue, 
 or  the  like  difeafes,  may  live,  ic  muft  not  be  by  the 
 Uprofieor  Piague  that  they  muft  live;  but  by  na- 
 tural vigor  arcj  the  help  of  Medicine  by  which  they 
 are  preferved  from  the  killing  power  of  thefe  dil- 
 eaies. 
 
 And  here  you  may  take  notice,  what  a  fond  and 
 vain  delulion  it  is,  by  which  the  Priefts  do  perfwade 
 tl^poor  people  that  their  Religion  is  a  fafer  way  to 
 heaven  then  e^rs,  even  becaufe  that  we  confefs  a 
 
 Papift 
 
Papift  may  be  faved  ,  but  they  affirm  that  a  Proteft- 
 a»c  cannot  be  faved.  For  i.  Some  Proteftants 
 think  they  may  be  faved, and  fome deny  ic  2.  Thofe 
 that  think  they  may  be  faved  do  withal  1  think  that 
 it  is  not  by  Popery,  but  againft  it  and  from  it.  3  And 
 they  think  that  its  very  hard,and  therefore  that  they 
 are  very  few  that  are  faved  among  them,  in  compa* 
 rifon  of  the  number  faved  among  us.  And  is  not  this 
 a  fair  and  comfortable  encouragement  to  their  poor 
 feduced  followers  ,  that  fome  among  us  confefs 
 that  as  its  poffible  for  here  and  there  one  to  efcape  of 
 a  raging  Peftilence ,  fo  may  fome  Papifts  be  faved. 
 4.  Their  condemning  of  all  Proteftants  doth  make 
 themfclvesworfe,  but  it  makes  us  never  the  worfe, 
 nor  our  cafe  ever  the  more  dangerous.  Chrift  hath 
 told  us  that  all  men  fhall  know  us  to  be  hisdifciples, 
 by  Loving  one  another,  and  hath  bid  us ,  judge  not 
 that  we  be  not  judged  ,.  for  with  what  judgement  we 
 judge  ,  we  (hall  be  judged  :  and  Taul  tells  us ,  that 
 charity  thinketh  not  evil,  but  hopeth  all  things :  Is  ic 
 then  a  good  &  Chriftian  arguing  to  fay  that  they  are 
 fafer  then  we  ,  becaufe  they  are  more  cenforkms  , 
 and  radb  condemnors  of  others  ?  Then  he  that  hath 
 leaft  Charity  is  of  the  fafeft  Religion.  Suppofe  that 
 a  company  fhut  up  in  a  Pefthoufe,  being  raging  mad 
 with  the  Plague,  or  ©therwife  diftempered  in  their 
 brain ,  (liould  cry  out ,  that  all  the  Town  are  fick 
 and  will  certainly  dye ,  except  themfclves.  Were  ic 
 wife  reafoning  now  to  fay  £  You  confefs  that  fome 
 of  thofe  that  are  fick  in  the  Pefthoufe  may  efcape  ; 
 but  they  fay  that  none  of  yon  that  are  out  can  efcape, 
 therefore  it  is  fafer  to  be  with  them  then  with  you.] 
 Even  fuch  is  the  reafoning  of  the  Popifti.Prif fts  in 
 the  prefect  cafe.    It  is  the  difeafe  of  Popery  that  of 
 
 its 
 
(90) 
 
 its  own  nature  caufeth  them  to  condemne  all  the 
 world  except  themfelves  :  And  it  is  becaufewe  are 
 free  from  their  difeafe,  that  makes  us  not  fo  ra(h  and 
 hafty  in  condemning  them  :  But  yet  as  charitable 
 as  we  are  to  them  ,  we  are  fo  charitable  withall  to 
 our  felves ,  that  we  would  not  be  in  their  cafe ,  fo* 
 all  the  world. 
 
 Prop.  12.  We  may  welt  conclude  therefore  that 
 whether  a  Papift  may  be  faved  or  not ,  that  cef- 
 tainely  Popery  is  no  fafe  way  to  Salvation. 
 
 If  a  cup  of  Poifon  be  tempered  for  the  killing  of 
 men  ,  and  one  drinks  it  all  9  and  dycth ,  another 
 drinks  alfnoft  all,  anddyeth,  another  drinks  lcfTe, 
 and  yet  ufing  no  remedy  dyeth ,  another  drinks  but 
 a  little ,  or  taking  more,  yet  ufeth  fome  effe&ual  Re- 
 medy ,and  fo  with  much  ado  fcapeth  death.  I  think , 
 notwithftanding  the  fcaping  ef  thefelaft,  we  may 
 well  conclude  that  £  Poifon  is  no  fafe  or  wholefome 
 food.  ] 
 
 I  come  now  to  prove  the  Propofition  laft  ex- 
 preffed. 
 
 In  general  i.  Popery  is  No  way  to  falvation; 
 Therefore  it  is  no  fafe  way.  God  hath  no  where 
 preferibed  it  as  a  way  to  falvation  $  therefore  it  is 
 not  a  way  to  falvation. 
 
 2.  It  is  the  way  toward  damnation ,  and  from 
 falvation  ;  therefore  it  is  no  fafe  way  to  falva- 
 tion. 
 
 The  pr^of  of  all  together  (hall  be  next  fetch  t  from 
 fome  general  reafons  drawn  from  the  daogeroas  na  - 
 ture  of  Popery;  For  if  I  ftiould  defcend  to  every  par- 
 ticular error  I  muft  be  voluminous  ,  and  do  that 
 which  is  fufficiently  done  by  multitudes  already. 
 
 Arg.  i. 
 
(90 
 
 Arg.  I.  Thofedottrincs  which  are  founded  npon  a 
 '"Notations  faljhood ,  and  refolded  into  it ,  are  not  afafc 
 way  to  Salvation.     But  fuch  are  the  doftrines  Which 
 We  call  Toper j  :  Therefore. 
 
 For  the  Minor,  They  are  founded  on  and  refolved 
 into  the  doftrine  of  the  Popes  Infallibility  ,  or  at 
 leaft  his  Councils  :  This  the  Papifls  do  confefs  and 
 maintain.  But  that  this  is  a  Notorious  fallhood  t  is 
 evident. 
 
 i.  In  that  it  is  notorious  that  Popes  have  erred, 
 and  judicially  erred,  and  erred  in  matters  of  faith. 
 Bellarmine  is  put  to  anfwer  to  no  lefs  then  fourty  in- 
 fiances  of  erring  Popes  >  and  how  fliamcfully  or 
 ihamelefly  he  doth  it ,  any  Learned  man  that  will 
 fearch  the  records  and  perufe  the  cafe ,  may  foon 
 difcover. 
 
 2  It  is  notorious  that  Councils  have  erred.  I 
 (hall  not  now  intermix  my  Teftimonies  to  interrupt 
 the  plain  courfe  which  I  have  begun  ,  but  rather  giv« 
 yeu  the  proof  of  all  this  diftinftly  By  it  felf  in  the 
 nextdifputation. 
 
 3 .  The  Papifts  themfelves  confefs  this  that  we  af- 
 firm. I  mean,  One  part  of  them  do  cenfefs  that 
 the  Pope  may  err  fas  the  Trench)  and  the  other  (the 
 Italians  and  Spaniards  )  confefs  that  a  Council  may 
 erre.  One  faith  the  Infallibility  is  not  feated  in  the 
 Pope ;  and  the  other  that  it  is  not  fealed  in  a  Coun- 
 cil ,  particular  or  general ,  of  which  fee  Bellarmine 
 de  ConciliU  lib.  l.cap.  io.  &  n.  In  which  laft  he 
 feeks  to  prove  that  a  General  Council  may  crre. 
 i .  When  they  diflent  from  the  Popes  Legates.  2.  And 
 when  they  confent  with  the  Legates ,  if  thofc  Le- 
 gates 
 
gates  do  crofs  the  Popes  inftru&ions.  3.  Yea  if 
 the  Legates  have  no  certain  Inftruftions ,  the  Coun- 
 cil and  ail  they, may  confent  in  error :  And  he  proves 
 the  two  former  by  the  inftanceof  the  Second  Coun- 
 cil of  Ef  befit*  ,  and  the  Conftantinofolitane  Council 
 in  the  time  of  Pope  Nicholas  the  firft,  which  erred  , 
 faith  he  ,  becaufe  the  Popes  Legates  followed  not 
 his  inftrudlons.  The  third  he  proves  by  the  Coun- 
 cil of  BafilSeff.z.  which  together  with  the  Popes 
 Legate  did  by  common  conlent  Decree,  that  the 
 Council  is  above  the  Pope,  which  now  ("faith  Bell- 
 drmine)  is  judged  erroneous. 
 
 4.  Some  Popes  themfelves  have  confefTed  that  they 
 are  not  the  feat;  or  chieffubjed  of  the  infallibility:  As 
 Adrian  the  fixth.who  hath  wrote  his  judgement  of  it, 
 that  the  Pope  may  err  out  of  Council.  And  in  my  opi- 
 nion we  (hall  do  the  Pope  much  wrong  ifwe  (hail  not 
 believe  him  when  he  fpeaks  the  truth  ,  and  tells  us 
 that  he  is  fallible.  Did  rBellarmine  better  know 
 Pope  Adrians  underftanding ,  then  the  Pope  knew 
 his  own  ?  Surely  I  muft  do  as  I  would  be  done  by  : 
 and  if  any  man  (houJd  perfwade  me  that  I  know  that 
 which  I  do  not  know ,  or  that  I  am  infallible  ,  when 
 J  know  my  felf  fubjeft  to  error.  I  (hould  confi- 
 dently expeft  that  all  pien  would  rather  believe  me 
 of  my  felf  then  believe  another  of  me  that  fpeaks 
 the  contrary :  AJnd  fo  will  I  believe  Pope  Adrian  that 
 he  was  fallible. 
 
 But  of  this  more  in  the  next  difputation  ;  where 
 you  (hall  have  fuller  proof 
 
 >!• 
 
(5>?) 
 
 Arg.  2.  IfPoftrj  do  build  even  the  Chrifiian  Reli- 
 gion itjelf(<u  held  by  them jon  a  foundation  that  u  ut- 
 ttrlj  uncertain,  orelfe  certainty  falfe,  then  it  it  no  faj* 
 waj  tcfalvation  :  For  it  Would  extirpate  Chrifiiamtj 
 it  f elf.  But  the. Antecedent  is  true ,  as  I  (hail  thus 
 prove. 
 
 i.  They  are  divided  and  difagreed  among  them- 
 felves  even  their  greateft  Learned  Doftors  about  the 
 very  foundation  of  their  faith ,  as  I  (hall  further 
 (hew  in  the  next  argument :  They  believe  upon  the 
 infallible  judgement* of  the  Church,  and  they  are 
 not  agreed  what  that  Chucch  is. 
 
 2,  They  build  the  afTurance  of  their  faith  upon 
 fuch  a  ground  as  none  of  the  common  people  ,  no 
 nor  any  Do&oks  in  the  world  ,'  can  have  the 
 knowledge  of :  therefore  their  faith  muft  needs  be 
 uncertain.  To  mamfeft  this  I  (hall  review  one  leaf 
 that  I  wrote  heretofore  an  this  fubjeft  ifi  the  Preface' 
 to  the  fecond  Part  of  the  'Saints  Reft. 
 
 It  is  the  Authority  of  the  Church  they  fay,  upon 
 which  we  muft  believe  that  the  Scriptures  are  the 
 word  of  God  ,  and  were  it  not  for  the  Churches  au- 
 thoritative affirmation  ,they  would  no;t  believe  it  (faith 
 one  of  them ,  no  more  than  zs£fcps  Fables )  Now 
 fuppofe  they  were  agreed  what  this:  Church  is,  and 
 that  tee  now  take  notice  of  their  more  common  opi- 
 nion/that  it  is,  all  the  Bifhops  of  the  Church 
 headed  by  the  Pope,  or  a  General  Council  approved 
 of  and  confirmed  by  the  Pope ,  I  would  fain  know 
 how  the  faith  of  any  of  u$  that  live  at  a  diftance,  yea 
 or  of  any  man  living ,  can  be  fare  and  found,  when 
 all  theft  following  particulars  muft  be  firft  known  t 
 
 before 
 
( 
 
 before  we  can  have  fuch  affurance.  i.  It  muft  be 
 known  that  God  hath  given  to  the  Church  this  pow- 
 er of  judging  what  is  his  word,  and  what  is  a  point 
 of  faith,  and  what  not  :  fothat  that  is  fo  to  us, 
 which  they  judge  fo ;  or  that  we  are  bound  by  God 
 to  believe  thecn.  Now  which  way  doth  God  give  the 
 Church  this  Power?  hit  not  by  Scripture,or  unwrit- 
 ten tradition  in  their  own  judgment?  And  by  what 
 means  doth  he  oblige  us  to  Believe  the  Church  in  fuch 
 determinations?  It  muft  be  alfo  by  Scripture  or  un- 
 writtenTradition  by  their  own  confefliotr.For  if  they 
 fly  to  univerfalTradition,and  natural  obligation,they 
 give  up  their  caufe,  and  let  go  their  Authoritative 
 Tradition  and  Obligation ,  as  from  their  Romane 
 Church.  So  that  a  man  muft  (according  to  their  do- 
 drine)  believe  that  the  word  of  God  (written  or  un- 
 written) hath  given  Power  to  the  Church  todeter- 
 mine~what  is  the  word  of  God  before  he  can  believe 
 the  word  of  God ,  or  know  tt  to  be  the  word  of 
 God:  that  is,  He  muft  know  and  believe  the  word 
 of  God  before  he  can  know  and  believe  it.  Here  is 
 one  of  the  impoftlbliities  that  lye  at  the  very  foun- 
 dation of  the  Romane  way  of  faith. 
 
 2.  Before  men  can  know  the  Scripture  to  be  Gods 
 word  ,  yea  or  their  fuppofed  unwritten  verities,  in- 
 fallibly ,  according  to  the  Romane  way  of  believing, 
 they  muftfirfl  know  that  the  Church  is  infallible  in 
 her  judgement ,  and  rhisalfo  muft  be  known  by  the 
 word  of  God,  which  is  fuppofed  not  to  be  known 
 yetitfelf. 
 
 j.  They  muft  alfo  know,  that  it  is  the  Church  of 
 Kamt  in  particular  that  is  the  true  Church  and  hath 
 this  power  given  from  God, 
 
 4.  To  this  end  they  muft  know  that  all  thofe  per- 
 
 verted 
 
verted  Texts  (or  fome  ©f  them  J  that  fpeak  of  peters 
 own  perfon  ,  were  alfo  fpoke  of  eertain  fucccflbrs 
 of  hrs ,  as  well  as  ef  himfelf  ("as  that  on  them  the 
 Church  (hall  be  built ,  and  their  faith  (hall  not 
 k\\t&€.) 
 
 5.  They  muft  knOw  that  the  Pope  is  this  fucccflbr 
 of  Ptttr, 
 
 6.  To  this  end  ,  they  muft  not  onely  know  that 
 Ptttr  was  at  Rome  (of  which  read  well  Vlrkm  Vt- 
 JtttHt  in  GoUnftus  )  and  was  feiftop  there,  but  they 
 muft  know  that  he  was  the  only  Rifhop  there ,  or  at 
 leaft  the  chief,  and  that  7*/*/ was  noBiftiop  there 
 (who  is  more  likely  to  have  been)  or  elfe  that  he  was 
 the  inferior ,  and  that  the  Pope  is  Ptttr s  fucceflbr 
 and  not  Pauls;  or  elfe  fucceedeth  them  both,  and 
 hath  his  infallibility  but  from  one ,  ualefs  the  fuc- 
 ceflbrsof  the  reft  of  the  Apoftlesare  infallible  too. 
 
 7.  If  Ptttr  and  Paul  were  Bi(hops  at  once  of  one 
 Church  in  Romt ,  then  it  muft  be  known  why  they 
 may  not  have  two  fucccflbrs  at  once  ;  and  if  there 
 be  two  ,  which  of  them  is  to  be  believed  when 
 they  difagrcc.  But  if  Peter  and  Paul  were  Bifhops 
 of  t^vo  particular  Churches  in  Romt ,  the  one  of  the 
 Circumcifion,  the  other  of  the  untircumfion  ,  then 
 it  muft  be  known  by  what  right  their  fucccflbrs  made 
 them  one?  or  whether  it  were  not  by  a  failing  or 
 reflation  of  the  Church  of  the  Circumcifion ,  when 
 all  Jews  were  baniftied  from  Romt ,  and  fo  the 
 Church  of  the  uncircumcifion  only  continuing ,  the 
 Pope  be  not  only  Pauls  fuccctfor. 
 
 8.  And  it  muft  be  known  whether  Ptttr  wefe  not 
 Biftiop  of  other  Churches  as  well  as  of  Rome  (f*a  of 
 tsfntioch  before  Rome  )  and  fo  whether  the  BiftiQp 
 of  Afttioch  be  not  his  fucceflbr  as  well  as  the  Pope  of 
 
 Rome 
 
(94) 
 
 Rome ,  yeiand  the  chief  fucceflbr  if  it  follow  the 
 right  of  primogeniture  #  either  as  to  the  Church  or 
 the  Biftiop;;  feeing  Antioch  was  a  Church  before 
 Rome  ,  and  Peter  was  fuppofed  to  be  Bifhop  there 
 before  he  was  of  Rome.  And  then  if  the  Bifhop  of 
 Rome  and  Antioch  differ  (as  they  do)  how  fhall  we 
 know  whom  to  believe,  and  how  (hall  we  know  that 
 the  Bifhop  of  Antioch  i%  not  infallible  a9  well  as  the 
 Pope  of  Rome  ? 
 
 j  9.  It  muft  be  known  what  it  is  that  makes  a  Pope  , 
 what  is  neceflary  to  his  being  Peters  fucceffor.  Is  it 
 enough  that  he  trep  up  into  the  chair  and  caihhimfelf 
 Pope?  Or. that  his  party  call  him  fo?  Then  if  any 
 Heathen  or  Arrian  conqueror  i  though  a  Lay  man 
 did  fo,  he  fhould  be  Pope,  And  he  that  conquers 
 Rome  may  make  him  felf  Saint  Teters  infallible  fuc- 
 ceflbr at  any  time.  But  if  there  muft  be  an  ordinati- 
 on and  Eledion  ,  then  it  muft  be  known  whether  c- 
 very  Ecclefiaftical  Ordination  or  Confecration  ;  and 
 Ele&ion  will  ferve  or  not.  If  it  will,  then- when 
 there  have -bees  three  Popes  chofen  and  confecrated 
 at  once,they  were  ail  Saint  Vet ers  infallible  fucceffbrs, 
 though  one  condemned  the  oi:her  ;  If  not,  then  it 
 muitbeknfcwn,  who  it  is  that  hath  the  power  of  e- 
 leftion  (which  being  the  aft  that  determineth  of  the 
 perfon,  is  the  maine  that  muft  refolvc  our  doubts ) 
 and  alio  of  confecration  or  ordination.  And  how 
 {hall  the  people  know  this ,  when  the  Clergy  have 
 been  fo  difagreetj  among  themfelves. 
 
 10.  And  here  it  muft  be  known  whether  the  Car- 
 dinals have  the  fo!e  power  to  eled  ?  If  they  have  t 
 then  how  came  they  by  it  ?  And  then,  whether  were 
 all  thofe  that  were  eleded  bv  the  people  in  the  firft 
 ages,  and  by  the  Emperors  in  after  ages,  true  Popes, 
 
 or 
 
(.91) 
 
 or  not :  If  they  were  not ;  then  Saint  Peter  hath  rio 
 fucceffors,  becaufe  of  the  interruption  of  the  fuc- 
 ccflion  fo  long  ;  and  the  Church  had  then  no  vifible 
 head.  If  they  were  ,  then  the  fufficient  power  is 
 not  onely  in  the  Cardinals.  And  if  it  be  not  onely 
 in  them  i  then  whether  are  any  of  thofe  true  Popes 
 that  have  been  chofen  onely  by  them  of  late 
 ages  ? 
 
 ii.  Andfoit  muft  be  known  how  a  poffibility  of 
 uninterrupted  fucceflion  can  be  proved,  when  Popes 
 have  been  chofen  three  fcveral  wayes,  fometimeby 
 the  people  (or  elfe  there  had  not  been  fo  many  flain 
 at  the  eleftion  of  Damafus ,  nor  had  the  ancient 
 Canons  made  this  neceflary  to  all  Bifhops )  and 
 fometime  by  the  Presbyters  of  that  Church  ,  and 
 fometime  by  the  Emperors;  and  now  by  titular 
 Presbyters,  who  are  Bifhops  of  other  Churches,  and 
 are  uncapable  of  being  true  Presbyters  of  the 
 Church  of  Rome.  If  all  thefe  feveral  wayes  of  E- 
 leftion  may  make  true  Popes,  then  it  feeriis  any  way 
 may  ferve,and  then  the  three  Popes  at  once  will  be 
 all  true :  If  not,tben  there  hath  been  an  interruption 
 of  the  fucce/Iion ,  and  fo  according  to  their  own 
 Principles,  there  can  be  now  no  true  Pope. 
 
 12.  And  here  it  muft  needs  be  known  too,  whether 
 i  there  be  any  thing  in  the  perfon  that  is  a  qualifica- 
 tion fo  materially  neceflary ,  that  he  can  be  no  true 
 Pope  without  it.  If  not,  then  a  Pagan  or  a  Maho- 
 metan may  be  Pope.  If  there  be,  then  it  muft 
 I  be  known  what  that  is,  which  few  private  men  at 
 lieaftdoknow. 
 
 13.  Particularly  it  muft  be  known  whether  they 
 tot  are  known  Hereticks ,  yea  judged  fo  by  Coun- 
 rls,  or  by  their  own  fueceflbrs,  and  thefe  that  were 
 
 H  noto- 
 
(J>8) 
 
 notorious  Whoremongers,  Sodomites,  Murderers, 
 Poifoning  their  Predeceffors  to  get  the  Popedome, 
 Simonifts,  buying  the  Popedom  with  money,  &c. 
 were  capable  of  being  true  Popes  ? 
 
 14.  If  they  are  not  capable,  then  we  muft  all 
 know  that  all  the  Popes  were  none  fuch  ,  when  the 
 Papifts  themfelves  confefs  $hey  were  fuch,  before  we 
 can  know  that  they  vyere  the  infallible  fucceflbrs  of 
 Saint  Peter. 
 
 15.  But  if  fuch  may  be  Popes,  then  muft  we 
 know  why  a  Mahometane  maynot  as  well  be  a  Pope  ? 
 or  how  an  enemy  of  Chrift  and  the  Church  fhould 
 conic  to  be  a  Son  of  Promife ,  and  the  Vicar  of 
 Chrift  ,  and  the  head  of  the  Church  ,  and  whether 
 fuch  were  infallible  in  their  judging  fallhood  to  be 
 truth,  as  they  did  ? 
 
 16.  And  we  mftft  know,  that  the  Pope  ondyis 
 lawlefs ,  and  under  no  power  of  Canons,  or  De- 
 crees of  former  Popes  and  Councils?  Orelfe  many 
 fuch  Canons  will  proclaim  their  calling  null  :  and  fo 
 the  facceffion  ftill  hath  been  interrupted*  And  if 
 the  Authority  of  the  former  Church  oblige  the  Pope 
 to  believe,  e.g.  the  truth  of  Scripture  and  Traditi- 
 ons, then  why  muft  not.  the  Authority  of  the  for- 
 mer Church  in  its  Canons  be  as  obligatory  to  him 
 in  point  of  duty  and  penalty,  andfo  null  his  call- 
 ing.? 
 
 HelLrmine  faith  that  it  is  agreed  among  all 
 CatboTiks  that  the  Pope  as  a  private  Do&or  may 
 erre,  through  ignorance,  even  in  univerfal  quefti- 
 citi's  of  faith:  Alfo  that  many  Papifts  and  Pope  A- 
 cWian  the  fixth  himfelf  tacghc  that  the  Pope  as  Pope 
 may  be  a  Here  tick,,  and  teach  Herefie,  fo  it  be 
 out  a  General  Council :  And  that  moit  of  the 
 
 reft 
 
($9) 
 
 reft  do  only  hold  ,  that  whether  the  Pope  be  a  He- 
 retick  or  not  ,  yet  he  cannot  define  any  thing  here- 
 tical ,  as  to  be  believed  by  the  whole  Church  ;  this 
 faith  he,  is  the  moft  common  opinion  :  Bellarm.  de 
 Rom.  Pont  if.  /1.4  cap.  2. 
 
 Now  this  being  fo  we  muft  be  refolved,  if  a  Pope 
 beaHeretick  in  heart,  and  open  profeffion,  and 
 yet  if  a  General  Council  be  called  3  this  Pepe  cannot 
 give  his  fentence  in  it  according  co  his  own  belief, 
 whether  indeed  we  can  prove  that  God  hath  promis- 
 ed to  caufea  Hcreticke  Pope  to  diflemble,  and  to 
 fpeakagainft  his  own  judgement ,  which  is  to  lye, 
 though  the  thing  that  he  faith  be  true ,  or  yet  to  tye 
 his  tongue  that  he  fhalJ  not  be  able  tofpeak  that 
 which  he  believes ,  and  fpeaks  at  other  times  ? 
 
 18.  And  whether  the  promife  which  theyalledge 
 
 to  tfiis  purpofe  (I  have  prayed  for  thee  that  thy  faith 
 
 fail  not)  be  indeed  fulfilled  to  a  Heretical  Pope.*  If 
 
 not,  then  its  evident  that  this  promife  belongs  not 
 
 to  all  Popes.    If  yea,  then  the  faith  of  a  Heretick 
 
 doth  not  fail ;  which  Hellarmine  himfelf  confeffeth 
 
 tobefalfe.    And  here  note  what  a  naked  ihameful 
 
 (hift  it  is  that  BeUarmine  makes  about  this  text  ?  He 
 
 faith  that  [Inhere  are  two  things  promifed  there  toVt- 
 
 \  ter  :  The  firfi  mhat  Peter  fhould  never  lofe  the  true 
 
 faith ,  though  tempted  by  the  Devil ;   The  other  privi- 
 
 ledge  #,  that  he  as  Pope  fhould  not  be  able  ever  to  teach 
 
 any  thing  contrary  to  the  faith  ^   or  that  in  his  feat  no 
 
 man  fhould  ever  be  found  that  fhould  teaeh  againfithe 
 
 faith :  of  which  priviledges  9  the  firfi  perhaps  was  not 
 
 derived  to  his  fucceffors  ,  but  the  feconk  undoubtedly 
 
 Veas  derived  to  them  ~]    So  faith  TBellarmine  de  Rom. 
 
 Pcnt.li.  4.  cap.  3. 
 
 Now  mark  how  contrary  this  is  to  the  fence  of  thfi 
 .    H  2  text* 
 
(100) 
 
 text.  The  promife  that  Chrift  made  to  Peter  y  was 
 not  to  his  tongue  but  to  his  heart :  not  that  he  (hould 
 not  fpeak  againft  the  faith  ,  for  he  did  deny  Chrift  % 
 and  curfe  and  fwear  that  he  knew  not  the  man :  but 
 it  was  that  his  inward  belief  (hould  not  fail ,  and  fo 
 that  he  (hould  not  fall  from  Chnft,  and  confeqaent- 
 ly  indeed  that  his  heart  (hould  reduce  the  tongue 
 it  felf.  Now  BelUrmim  confefleth  that  perhaps  that 
 part  of  the  promife  that  concerneth  faith  it  felf, 
 reacheth  not  to  Teters  (ucccffoi't  >  but  onely  that 
 which  concerneth  the  tongue :  which  was  diredly 
 none  at  all ;  fo  that  he  gives  up  the  true  promife 
 made  to  Titer ,  which  was  that  his  faith  (hould  not 
 fail,  and  not  that  his  tongue  (hould  not  fail ,  and .  he 
 forgeth  another  in  its  ftead. 
 
 1 9.  How  can  we  be  affured  that  this  or  any  pro- 
 mife belongeth  to  the  Popes ,  when  the  Papifts  them- 
 selves fay  that  they  were  made  to  Peter  before  he 
 was  Pope.  For  fo  *BelIarmine  is  fain  to  anfwer,when 
 we  fay  Peter  bimfelf  erred  in  denying  Chrift  , 
 te  faith  \_Saint  Perer  when hedenyed  Chrift  ,  Was  not 
 jet  made  Pope  :  For  its  manifeftthat  the  Ecclefttfti- 
 cal  fufrewaej  Vtas  given  him  in  the  Ufl  of  John,  when 
 Chrift  after  the  refurreUion  hid  him  Feed  my  ftiecp] 
 BelL  de  Pontif  li.  4.  eap.  8. 
 
 20.  It  is  of  neceility  that  all  Chriftians  who  believe 
 upon  the  Popes  authority  ,  muft  know  who  it  is  that 
 is  the  true  Pope ,  and  to  be  believed  :  And  when 
 there  are  many  Popes  at  once  pretending  to  that  in- 
 fallibility and  authority,  how  can  all  Chriftians  be 
 refolved  which  is  ihe  true  Pope  when  one  Countrey 
 owns  one,  atid  another  owns  another ,  whom  (hall 
 the  vulgar  own  that  are  out  of  reach  and  uncapabk 
 ef  undcrftanding  the  quarrel  ?     And  then  ,  who 
 
 knows 
 
infws  which  of  them  muft  be  fuceeeded  by  thencxf? 
 Nay  can  learned  men  tell?  Nay  can-  the  Cardinals 
 tell  that  choofe  them  ?  And  are  we  (ure  that  any  of 
 the  pretenders  are  true  Popes  ?  ShaU  we  hear  TBellar- 
 mine  in  one  particular  cafe,  that  is  in  his  anfwer  to 
 the  37.  inftance  of  Heretical  Popes ,  to  wic,  fohn 
 23.  who  befidesopen  Adulteries ,  Murders  and  o- 
 ther  horrid  wickednefs ,  of  which  no  left  then  fifty 
 three  Articles  were  put  in.againft  him  at  the  Council 
 of  Confiance  ,  all  confirmed  ,  faith  Bellarmine ,  by 
 certain  witnefles ,  he  was  moreover  accufed  of  molt 
 pernicious  Herefie  ,  even  of  denying  the  Refurre&i- 
 on  of  the  body,  and  everlafting  life.  And  to  this 
 Bellarmine  anfwereth  Qoannem  23.  nonfuijje  Ponti* 
 fcem  omnino  certum  &  indubitatum  i  proinde  non  nee  * 
 ceffario  ejfe  defendendum,  erant  enim  eo  tempore  tres^ 
 qui  Pontifices  ha  fori  volebant,  Gregor.  12.  Benedict. 
 13.  &  Johan.  23.  nee  poterat  facile  judicari  qui*  e- 
 orum  verusac  legitimes  e(fetPontifex  cum  non  deejfent 
 jingulis  dcttiffimi  pv.troni7\  that  is  [_J  anfWer  that 
 John/^  23.  Was  not  altogether  the  certain  and  un- 
 doubted Pope ,  and  therefore  he  is  not  necejfarilj  to  be 
 defended  ,  for  there  "to ere  at  that  time  three  that  would 
 be  accounted  Popes,  Gregor.  12,  Bencdid:.  13.  and 
 John  2  3 .  and  it  was  no  eafie  matter  to  judge  Which  of 
 them  was  the  true  and  lawful  Pope ,  When  there  were 
 not  Wanting  to  each  one  of  them  mofi  Learned  Patrons  r\ 
 And  yet  the  fame  "Bellarmine  faith,  deConoiL  11  1. 
 cap.  8.  that  its  almoft  the  common  opinion  that  this 
 John,  Alex  $.  were  true  Popes. 
 
 You  fee  then  the  cafe  of  the  poor  people  accord- 
 ing to  the  Romifh  Religion :  They  cannot  know  the 
 word  of  God  Co  be  his  word  but  on  the  authorita- 
 tive determination  of  the  Pope  :  apd  who  is  the 
 
 H    1  true 
 
(to,) 
 
 truePopeitisimpoffible  for  them  to  know,  when 
 even  moil  Learned  men  cannot  know,  and  BelUr- 
 mine  himfelf  fo  long  after  faith,  it  could  not  eafily 
 be  known. 
 
 2 1 .  Mereover,  how  can  all  Chriftians  many  hun- 
 dred miles  diftant  know  whether  indeed  the  Cardinals 
 chofe  and  conftcrated  him  that  is  in  the  feat ,  or 
 whether  he  forc't  in  himfelf,  or  bribed  them  to  pre- 
 tend what  xms  not  done ,  and  fo  whether  he  have  all 
 theeflentials  of  his  call. 
 
 22.  And  if  a  Council  muft  be  the  determiner  ei- 
 ther with  the  Popes,  or  alone,  How  (hall  the  Chn- 
 ftian  world  know  that  Chrift  hath  promifed infalli- 
 bility to  a  Council,  when  there  is  no  fuch  promife  in 
 the  word  :  much  lefs  can  Infidels  know  this  in  or- 
 der to  their  believing  the  word  of  God. 
 
 2  3  v  And  how  (hall  we  all  know  what  is  a  General 
 
 Council,  and  when  we  have  one?    whether  it  muft 
 
 be  alkhc  CJeriftian/Bifhops  in  the  world  that  muft 
 
 meet?  or  the  delegates  at  leaftof  all?  or  whether 
 
 forne  Countries  „  or  part  of  all  may  ferve  ?  and  then 
 
 what  Countries  or  pares  it  muft  be?    B&llarm.  de 
 
 C$nc.  I.  X'C.ij.   Saith,  that  once  the  Patriarchs  muft 
 
 beprefent,  but  now  its  not  neceflary  becaufe  they 
 
 are  all  Hereticks  or  Schifmaticks.     And  how  ihall 
 
 ive  know  that  ever  there  was  fuch  a  thing  as  aGeneral 
 
 Couocil?  For  my  part  I  fee  no  probability  that  ever 
 
 tnere  were  many,  if  any  one  fuch  Council ,  was  the 
 
 Council  of  Trmt  General  when,  the  greateft  part. of 
 
 the  Chriftiaa  world  was  abfent?When  all  the  Biihops 
 
 of  *y£thicpiar€gypt,    Paleftin? T  Greece,  with  all  the 
 
 Turkes  dominions -were  abfent  s   befides  the  Pro- 
 
 teftahts,  and  moft  of  the  Popifh  Bifhons  themfeltfes. 
 
 24.  Howfliall  wc  be  furethat  ailthefe,  ytot  the 
 
greater  part  of  them  are  true  Biftiops  and  lawfully 
 called?  If  as  BcUarmint  faith  de  CorxiL  L  2. e.g. 
 That  the  contrary  be  not  manifeft  ,  be  enough,  chen 
 mans  error  can  make  Gods  promife  of  Infallibility 
 belong  tothofethat  it  was  never  made  to ;  or  elfe 
 God  hath  promifed  infallibility  to  all  that  maybe 
 Popes  or  Bifhops  for  ought  we  know  :  and  then  ic 
 belongs  not  to  the  Pope  and  Bifhops,  but  to  all  tint 
 feem  fuch. 
 
 25.  Yea  that  all  thofe  Bifhops  or  moftdefcend 
 by  uninterrupted  fucceifion  from- the  Apofties  , 
 which  is  made  necefiary  ,  If  they  plead  onely  the 
 Bifhop  of  Homes  fucceffion  to  warrant  ail  the  reft  , 
 before  the  forementioned  particulars  be  well  anfwer* 
 ed ,  it  will  appear  that  Romes  (ucceffion  hath  been 
 
 .  frequently  interrupted. 
 
 26.  Howfhalimen  at  adiftance  be  fure  that  the 
 Conncilsare  indeed  confirmed  by  the  Pope  ? 
 
 27.  How(hal/webe  fure  when  all  is  done  that 
 we  have  the  right  fence  of  the  Canons  or  Decrees  of 
 fuch  Councils ,  when  they  fpeak  as  ambiguoufly  as 
 the  Scripture  ,•  and  the  Papifts  think  they  can  have  90 
 certainty  of  the  right  fence  of  that  without  a  living 
 judge  :  And  if  there  be  a  living  judge  (till  of  the  fence 
 of  Councils,eithcr  he  is  as  infallible  as  they, or  not :  If 
 not,  then  he  cannot  make  us  infallibly  certain  by  his 
 Authoritative  determination.  If  he  be  ,  then  what 
 need  of  a  Council ,  when  he  is  infallible  alone  ? 
 
 28.  When  feveral  Popes  and  Councils  contradict 
 one  another ;  how  (hall  we  know  which  of  them 
 to  believe?  And  this  is  no  rare  matter  among 
 them  ? 
 
 •29.  When  the  Pope  and  Council  contradict  each 
 other,  how  (hali  the  people  know  which  is  infallible  ? 
 
 H  4  30  When 
 
0<h) 
 
 3  o,  When  both  Pope  and  Council  contradid  the 
 exprefs  Scripture  ,  mult  we  take  them  for  infalli- 
 ble, and  believe  that  Scripture  only  on  their  words. 
 
 Thefe  or  moft  of  thefe  muft  be  known  by  all 
 Christians,  before  they  can  believe  the  Articles  of 
 their  Creed,  or  that  Scripture  is  Gods  word,  actor  * 
 ding  to  the  Romifh  grounds  :  When  as  it  is  impoP- 
 fible  for  any  man  to  know  them  as  true ;  they  being 
 either  falfe  or  not  evident  and  demonftrable.  So 
 that  its  now  apparent  that  according  to  the  Popilh 
 grounds,  the  People  can  have  no  certainty  of  the 
 truth  of  their  Religion ,  and  that  they  fhake  the 
 foundation  of  Chriftianity  it  felf. 
 
 2.  Andlaftly,  notonelyfo,  but  they  build  on  a 
 foundation  certainly  falfe,  that  is ,  the  Popes  infal- 
 libility or  a  Councils  .-  as  I  (hall  prove  in  the  next 
 difpute  where  their  fallibility  will  be  further  mani- 
 feited. 
 
 :  Arg.  3.  If  the  Patjiflsare  not  agreed  amonf.  them- 
 f elves'  either  Cleray  or  Laity  about  the  very  fundamen- 
 tals of  their  faith  (or  matters  which  they  make  of  ne- 
 ce[fitj  tof&lvation)thm  Popery  k  m  fafe  way  tofalva- 
 tion  :  But  the  Antecedent  is  true  :  Therefore,^. 
 
 We  need  to  go  no -further  for  the  proof  of  the" 
 Antecedent  then  ro  what  is  faid  already.  They  com; 
 monly  maintain  that  we  muft  receive  our  faith  and 
 the  Scriptures  upon  the  Authority  of  the  infallible 
 Church  :  and  they  are  not  yet  agreed  among  them- 
 felves,  nor  ever  like  to  be  what  that  iofallible  Church 
 is.  And  the  difference  is  not  with  a  few  in- 
 confiderable  difTenters,  bat  in  their  main  body. 
 The  Papifts  of  France  maintain  that  it  is  a  Gene- 
 ral 
 
0°>) 
 
 ral  Council  that  is  infallible  ,   and  that  the  Pope 
 is  fallible  :   The  Italians  maintain  that  a  General 
 Council  is  fallible  ,    and   the  Pope  is   infallible. 
 Some  others  think  that  both    of  them  are  falli- 
 ble feparated,  but  both  infallible  when  they  con- 
 cur.   And  fome  think   chat  they  are  both  infalli- 
 ble  though    feparated.     If    the    Church   be  the 
 foundation .,  and  all  muft  be  received  upon  its  in- 
 fallible authority,  then  no  man  can  be  faved  that 
 knows  not  which   this   infallible  Church  is  :  ei- 
 ther therefore  the  French  or  Italians  ,    one  part 
 or  the  other  of  them  do  erre  in  their  very  fun-" 
 damentals ,   when  one  faith ,   This  is  the  fubjed 
 of  infallibility  ,   and    the  other  fay,.  Thi*  is  it. 
 And   if  a  Pope  or  General  Councel    differ ,   to 
 wtom   muft  the  people  hearken  ?    One  part  of 
 them  faith  that  the  Pope  is  above  the   Council ; 
 and  other?  of  them  fay   the  Council  is  above  the 
 Pope  ,    and  of   this  mind    have    been    General 
 Councils  themfelves ,   as  the  Council  of  Bafil  and 
 Cmftance^  and  of  this  mind  Bellarmne  names  3  Car- 
 dinal Cameracenfis ,  Cardinal  Cnfanus ,  foh.  Ger- 
 fonjac.    Jlmain£,ax&.  Florentine  7>dn§rmitan,  Set. 
 What  a  ftrange  impudency  then  is  it  of  thefe  mea  , 
 to  make  the  filly  deluded  people  among  us  be- 
 lieve ,  that  they  are  all  of  one  mind ,  and  its  we 
 that  are  divided  :  when  as  they  are  never  likely 
 to  agree  in  their  very  principles  and  great  funda- 
 mental ,    who  it  is  thai  is   the  infallible  Judge  ? 
 And  till  men  know  who  it  is ,   what    the  better 
 are  they  to  know  ,    that  fuch  a    judge  there  is 
 fetfng  that  the  fpecaes  exifteth  only   in  the  indivi- 
 dual ,   and  no  man  can  believe  him  ,.  or  apply  him- 
 felf  to  him  as  the  infallible  judge  ,  till  he  know  that 
 it  is  he  indeed  that  is  fuch.  See- 
 
Seeing  then  according  to  their  own  principles,  ei- 
 ther the  French  Papifts  or  the  Italian  and  Spanijh 
 Papifts  muft  be  in  the  way  to  damnation  ,  how  (hall 
 we  know  which  itisand  which  to  joy n  our  felvesto 
 with  any  fafety  ?  Were  it  not  for  weakening  the 
 Popes  intcreft,  they  would  burn  the  French  Papifts 
 as  Hereticksaswell  as  us. 
 
 Arg.  4.  If  popery  be  a  new  hvifed  way  te  heaven 
 fitch  as  the  ^Apo files  never  kneVv  nor  the  £hur*h  af- 
 ter them  for  many  a  hundred  year  (in  the  main  parts  of 
 Popery  )  then  is  it  nofafeVvajtofalvation  :  But  the 
 Antecedent  i$  true:  therefore  fo  is  theconfequent. 
 
 The  confequence  they  will  not  deny,that  which  the 
 Apoftles  &  the  PrimitiveChurches  went  in  is  only  the 
 fafe  way  to  heaven(for  there  are  not  many  fafe  ways) 
 But  that  which  the  Papifts  as  Papifts  go  in,is  not  that 
 which  the  Apoftles  and  Primitive  Church  went  in  : 
 therefore  it  is  not  the  fafe  way  .And  chat  the  Apoftles 
 and  firft  Churches  knew  not  Popery,  but  it  is  a  new 
 Religion,  or  new  corruption  of  Religion,  appeareth 
 by  comparing  the  particular  points  withScripture  and 
 Antiquity  :  For  Scripture  which  is  the  trueftAnti* 
 quity  ,  it  rrjay  give  any  indifferent  manjuftcaufe  of 
 fufpicion  that  the  Papifts  do  fo  obftinately  refufe  to 
 be  tryed  by  it;  which  plainly  fhewes  that  they  take  it 
 not  to  be  on  t-heir  fide.  And  for  the  Councils  and 
 Fathers ,  far  the  firft  three  hundred  years  or  much 
 more ,  they  ordinarily  feom  us  for  mentioning  them 
 to  this  end  ,  becaufe  they  fay  they  wrote  not  of  the 
 points  now  in  controvertie  ,  and  therefore  are  uafit 
 to  determine  them.  But  did  not  thofe  ages  take  up 
 thur  filth  on  the  fame  grounds  as  we  fhould  do  now? 
 
 And 
 
Oo?0 
 
 And  can  they  be  all  filent  about  the  onely  ground  of 
 faith  ?  If  the  Pope  of  Romcs  infallible  authority  had 
 been  the  ground  ,  would  they  not  have  told  us  fo  ? 
 How  could  they  convert  the  infidels,  and  confirm 
 believers  without  acquainting  them  with  the  grounds 
 of  their  Faith  ?  And  what  they  took  for  the  grounds 
 their  writings  {hew.  Nay  he  that  fhall  faithfully 
 and  impartially  perufe  the  Writers  of  the  firft  three- 
 or  four  or  feven  hundred  years ,  is  blind  if  he  fee  not 
 the  novelty  of  Popery  >  and  in  particular  of  the 
 Popes  infallibility ,  univerfal  headfhip  and  Epifcopa- 
 cy  \  and  his  pretended  authority  to  be  the  Judge  of 
 controverfies ,  with  the  reft  of  his  ufurpations.  Our 
 Divincs,  Chamier  ,  Jewel,  VJher ,  Fieldi  and  many 
 others  have  manifefted  this  fo  largely,  that  it  would 
 be  fuperfluous  for  me  to  do  ic  after  them  ,  and 
 fomewhat  will  necefTary  fall  in  with  the  nest  dif- 
 pute. 
 
 I  do  not  deny  but  that  mafiy  ceremonies ,  and 
 many  controverted  dodrines  were  very  ancient :  as 
 the  ufe  of  Chrifme ,  and  a  white  garment,  and  milke 
 and  honey  to  the  newly  baptized,  exorcifme,  confir- 
 mation by  imposition  of  hands ,  the  Memories  of 
 the  Martyrs^with  prayers  and  praifes  at  thevr  graves, 
 or  places  of  fuffering  ;  the  oft  ufe  of  the  figne  of 
 the  Crofs,  the  observation  of  Lent  (as  well  as 
 Eafter  zxAivhitfonttie)  not  to  kneel  on  the  Lords 
 day  ,  not  to  eat  things  Strangled  or  bloody,  fo  the 
 doctrines  of  the  power  of  Free-  will ,  and  predefti- 
 nation  upon  forefeen  faith ,  and  the  mifufc  of  the 
 terms  ^\Svierit  and  Jufiification  ]]  the  denyal  of  the 
 perfeverance  of  all  Saints,^,  were  too  early  and 
 commonly  entertained-  But  thefe  be  not  the  things 
 that  we  call  Popery  3  nof  wherein  the  great  differ- 
 ence 
 
(toS) 
 
 ence  between  us ,  and  the  Romaxifts  doth  confift. 
 But  as  for  uhe  great  points  in  difference  between  the 
 Papifts  and  us ,  it  is  lo  evident  in  all  antiquity ,  that 
 Popery  is  a  novelty,  and  that  they  have  devifed  a 
 new  way  to  heaven  which  the  Apoftles  and  the 
 Churches  for  many  hundred  years  did  never  knowf 
 that  otrely  grofs  ignorance  of  the  Churches  records, 
 or  a  willingnefs  to  be  deceived ,  can  keep  men  from 
 the  knowledge  of  it. 
 
 And  here  I  might  eafily  prove  what  isfaidof  the 
 novelty  gf  Popery  ,  even  from  the  confeiiions  of 
 their  own rnoft  learned  writers,  that  fo  they  may 
 not  fay,  ic*is  concluded  from  our  own  mifunder- 
 ftanding  of  Antiquity ;  But  that  it  would  fwell  this 
 difputation  beyond  the  intended  bulk  and  bounds. 
 I  (hall  onely  give  a  brief  touch  in  a  few  points  of  mo- 
 ment ,  which  may  (hew  you  what  to  think  of  their 
 charg4ng  us  with  novelty  ,  and  of  their  general  pre- 
 tences to  Antiquity.  I 
 
 Of  the  humane  Ordination  of  Papacy ,  and  its 
 late  increafe  beyond  its  ancient  bounds,  and  the 
 limitation  of  Ecclefiaftical  Power;  I  (hall  defire 
 you  to  fee  what  in  the  following  Difputation 
 is  cited  out  of  their  Cardinal  Nkol.  Cufanus ,  a 
 man  fo  violent  for  the  Sugtnian  faftion ,  that 
 lALxdnas  Sjlviiu  ,  afterward  Pope  Pim  the  fe- 
 cond  lamenteth  that  fo  learned  a  man  (hould 
 be  the  pillar  of  that  Popes  caufe  j  and  a  man  fo 
 clofe  to  Papal  intereft,  and  fo  addi&ed  himfelf 
 to  domineering,  that  he  oppofed  his  Prince  Si- 
 gifmHnd  Duke  of  Anfiria  9  and  caufed  the  fame 
 Pope  Pim  the  fecond  to  take  his  part  ,  and  ex- 
 communicate Sigifmund  and  all  his  Counfailors , 
 and  his  fubjefts,  for  taking  this  Cardinal  prifoner 
 N  by 
 
(top) 
 
 by  force  of  Armes  •  of  which  fee  the  flory'in  GV- 
 dtftttsfNWh  Gregor*  Bemburgs  (  oncof  the  Princes 
 txcommunicated  Counfailors )  his  Defence  againft 
 the  Pope  and  Cardinal  :  Yet  this  man  hirafelf  in  his 
 books de  concordiahixh  confefied  enough  todeftroy 
 the  Popes  eaufe ,  and  takedown  the  Roman?  tyran- 
 ny ,  if  they  would  ftand  to  the  principles  of  that 
 confeffion. 
 
 Others  alfo  in  the  next  deputation  are  mention- 
 ed as  mo  that  fubjeft ,  which  I  fliall  therefore  now 
 pretermit. 
 
 Tolidore  Virgil  a  Learned  writer  of  theirs  in  his 
 lib.  8.  de  Invent.  Rmr.caf.  5- /><*£•  475- 476.    Saith 
 \Jtem  ut  nullum  convent  urn  indict ,  nullumque  a  qui- 
 bu[v*  dttum  haberi  return  liceret  fineRomaniP  ontificii 
 authoritate  .   Marcellm  primus  omnium  fanxit ,  dt» 
 inde  fulim  &*Dam*fH6  &  Gregorim  Mud  idem  fia- 
 tuere^  £  ••  €.  \^Al[o  that  no  JJjembly  (  or  Council) 
 fhould  be  c Ailed ,  mr  any  aU  of  tvhomfoever  be  efieemed 
 ratified  without  tie  Authority  of  the  Pope  of  Rome  , 
 thu  Marcellus  Vs>a$  thefirfi  thAt  did  ordain  %  and  after- 
 ward Julius  rfWDamafus  and  Gregory  did  ordain  the 
 fame  thing^  And  though  this  fufficiently  proveth  the 
 novelty  ;  yet  Polidcre  is  miftaken  in  taking  this  part 
 of  PapalUfurpation  to  be  fo  ar.cient.For  he  took  it  on 
 the  authority  of  the  decretals,whkh  are  meer  fiftions. 
 Of  which  I  refer  the  Reader  to 
 Blondeilm  de  Decretal.    The  fura 
 of  whofc  cenfore  on  Marcellm    Bl'ndeU'  dc  *«"<- 
 Epiftlesis  this    [As   the  fre-    P2^**7'40*- 
 quent    Barbanftne     fhew     the 
 Author,   fo  the  following   oft   the  verfion  of 
 Hiertme  ,    the    excribing     of    divers    inftances 
 
 out 
 
(  V.O) 
 
 OUt  of  .Innocent,  Leo,  Hilary ,  Gregory,  Adrian  i.  awl 
 Acacim ,  (hew  that  he  was  many  ages  later  then 
 Marceilns^\  See  alfo  the  full  evidence  that  he  giveth 
 in  his  ceniures  againft  the  Epiftle  ofS.fulius  and  1)a~ 
 mafas ;  and  for  Gregory,  his  Eptftles  to  the  contrary 
 purpoie  are  well  known.  So  that  by  Polidorm  eon- 
 feflionthis  Papal  ufurpation  is  a  novelty  :  but  in- 
 deed many  hundred  years  neerer  then  he  imagin- 
 ed. 
 
 And  what  good  this  ufurpation  did,  himfeff  con- 
 feffethin  the  following  words  [Though  a  fir  ft  broke  - 
 the  conventicles  gf  Heretickj  — —  Ita  deinceps  nihil 
 attulit  commodi,  cum  per  idjampene  defitum  fit  a  con' 
 cilis-  habendls,  in  quibiu  cuntla  ex  aqm  traiHarentur 
 ^Fontifice,  Romano  cjufmodi  negotium  non  magnopere 
 curante^]  i.  e.  £  Afterwards  it  did  no  good,  When  by 
 reafen  of  this,  Councils  are  almoft  ceafed ,  in  which  all 
 things fhould  be  equally  handled,  the  Pope  of  Rome 
 not  much  regarding  any  finch  matter^  Where  he  add- 
 eth  [fThat  therefore  Pope  Martin  the  fifth  in  the  Coun- 
 cil of  Conflance  decreed  that  a  Council  fhould  be  called 
 every  tentj^y  ear, Vvhich  hitherto  hath  wot  been  kept,  and 
 therefore  Religion  vro ws  daily  yp or fe~\  Where  by  the 
 way  we  may  fee  what  power  the  Laws  of  the  Pope 
 and  General  Councils  have*  and  what  a  Religion  Po- 
 pery  is,  which  fwcareth  men  to  believe  and  obey  the 
 Decrees  of  fuch  Councils,  which  no  man  ever  obey- 
 ed fince  they  were  made :  For  th^re  hath  been  ne- 
 ver fince  a  Decennial  Council ;  And  the  Pope  himfelf 
 by  confirming  that  Council  which  decreed  that  a 
 Council  is  above  the  Pope,  did  fliew  himfelf  obliged 
 to  obey  it,  and  fo  to  have  called  a  Council  accord- 
 ingly. But  all  others  muft  fwcar  to  that  as  Gods 
 Word  and  infallible ,  which  themfelves  contemne. 
 But  to  proceed.  The 
 
(ill ) 
 
 The  fame  Tolidore  yirgit.lib.8.cap.ig.4$6.  fhcvvs 
 that  the  beginning  of  Indulgences  was  not  till  Grego- 
 ry appointed  his ftations,  and  made  them  a  reward, 
 And  (hewing  that  thy  were  grounded  on  the  Do- 
 drine  of  Purgatory  9  he  bringeth  in  Bifhop  Fijher 
 of  Rochefier  to  witnefs,  I.  Thatlndul-  p^^r  ,  ♦ 
 gences  are  lately  brought  in.  2.  And  Lutbtrnm. 
 that  even  of  Purgatory  tsipudprifcos 
 nulla  v el  ejuam  rariffima  febat  mentio;  fed  &  Gr$ck 
 ad  hunc  ufqne  diem  non  eft  credit  um  efle  :  yuan  din  e- 
 nim  nulla  fuerat  depurgatorio  cura7  nemo  quefivit.  in* 
 dulgentias,  nam  ex  illopendet  omnis  indulgentiarum 
 exiftimatio.  Si  to  II a*  pur  gat  or  turn  >  quorfum  indul- 
 gentiarum opn*  exit  ?  Cocperunt  igitur  Indulgently^ 
 poftcjuam  adpwgatorii  cruciatm  aliquandiu  trepida- 
 tumeft"]  i.e.  \jVtth  the  ancients  there  was  no  men' 
 tion  of  Purgatory^  or  exceeding  rare  :  And  the  Greeks 
 believe  not  that  it  is  to  this  day  :  And  as  lon%  at  there 
 was  no  care  about  'Purgatory,  no  man  fought  for  indul- 
 gences ;  for  all  the  eftimation  of  indulgences  dependeth 
 upon    that.     If  joh   take  aVvay 
 
 <Purgatory,  *hat  ufe  u  there  of     See  }*.;  SW*  Re: 
 .    it      7'      /.  .      J      joyrider  in  Deteni.of 
 
 indulgences  :  indulgences  there-     ^Qi0?  uJber  p<  ?8  . 
 
 fore  did  then  begin ,    when   men     jffiofi'i&c. 
 bad  trembled  a  while  at  the  pains 
 of  Purgatory]  So  far  Bilhop   Fifier  their  Mar- 
 tyre, 
 
 Polidore  Virgil  reciting  thefe  words ,  next  to 
 them  addeth  [_J£u&  tu  forte  cum  tantifint  Momenti^ 
 nt  magis  certa  ex  ore  Dei  exptttabas]  [Perhaps  you 
 expefted  to  have  had  thefe  things  as  more  certain  from 
 the  mouth  of  God  ,  feeing  they  are  of  fuch  moment']  A 
 fufficient  hint  thac  he  had  more  in  his  mind  if  he  durft 
 have  fpoken  out. 
 
 Yet 
 
(II*) 
 
 Yet  note  that  the  profit  of  indulgences  is  exprefs- 
 ly  fvvorn  to  in  the  new  Trent  Creed  as  part  of  their 
 Belief. 
 
 This  paffage  of  Fijbers  was  allcdgcd  by  Biftiop 
 Vjber  in  his  Anfwer  to  the  Jefuites  challenge  ,  and 
 the  like  from  Cajetans  confeffing  that  the  begin- 
 ning of  indulgences  is  not  known:  What  the  adver- 
 saries can  fay  againft  thefe  citations  i  you  may  fee 
 confuted  by  Mr,  Sing  in  his  Rejoynder  in  Defence 
 of  Bifliop  Vjber  againft  the  Jefuite^  fag.  8i« 
 82,83. 
 
 That  the  ufe  of  the  Sacrament  in  one  kind  is  a  new 
 invention, is  commonly  confefled  by  them.  See-^/- 
 bafpinam  a  fober  Bifliop  of  theirs  inhisobfervations, 
 after  his  notes  on  Optatm^  cap.  4.  de  Communione 
 Lrica9  pag.  10.  ii.  (hewing  the  novelty  of  the  now 
 Romljb  Communion.  And  Gregor.  deValentia  the 
 Jefuite  confefleth  that  minime  confiat ,  it  is  not 
 known  when  the  cuftome  of  receiving  the  Sacrameat 
 in  one  kind  onely  began  ,  but  that  it  was  not  by  any 
 Decree  of  a  Bifliop ,  but  crept  in  by  fome  cuftome 
 of  the  people.  Of  which  alfo  fee  Biftiop  Vjber  ibid. 
 and  his  Defender  Mr.  Sing  p.  78.  82, 1^3. 
 
 About  the  beginning  of  Monkery  ,  fee  Polidore 
 Virgils  confeff.  lib.  7.  cap-  J  fag.  414*  415.  416.  And 
 that  [Monachi  prime  omnium  introduxer&nt  in  Ec- 
 cleft  am  Dei  votafacra,  &  vefiimenta  prof  ana  pmul 
 religiofafccerunP~\  \_Monke$  were  the  firjl  of  all  men 
 that  brought  into  the  Church  of  God,  facredvows,  and 
 made  common  (or profane)  garments  become  Religi- 
 
 *w*lp*&  4341 
 
 Of  the  beginning  of  forbidding  Priefts  to  marry, 
 Jee   the   fame  Polid.  Firgil.    Ii*   5.   cap.  4-  fag. 
 2  93 ;  &c. 
 
 Of 
 
Of  refers  fupremacy  the  hmtPolidote  faith/.  4 
 c.  0.  p.  240.  Q  Veruntamen  exiftnntettam  nnnc^  &c. 
 
 There  are /owe  now  that  contend  that  Peter  badpoVver 
 over  all  the  Apoftles:  of  which  it  belongtth  not  to  us 
 to  determine  J  who  are  onely  enquiring  of  the  original 
 .of  Prtefthood  :  hut  fomt  thinly  the  contrary  ,  becaufi 
 VwifecMethtodenj  i'r3&c]  Where  he  addethmore 
 reafons. 
 
 Of  the  Original  of  Cardinals,  and  the  changes 
 of  the  Eiedors  of  Popes ,  fee  him  alfo  /.  4.  c.  9. 
 where  alfo  he  faith  fag.  252.  Q  Verum  cum  poftea 
 Bomfacin*  3.  ab  Imperatore  Phoea  impeiraffet  ut  in 
 omnes  Epifcspos  prtrogativam  habere ,  omniumque 
 caput  perpetuoforet^jam  turn  Roman**  Pont  if  ex  wul~ 
 to  quam  ante  a  unam  cumfuo  urbane  facerdotum  fena- 
 tu  cunUisfine  contrQvcrfia  pre  ft  are  authoritate  c&pit , 
 ac  fimul  illi  presbyteri  quibus  Tituli  dati ,  quibtu 
 C briftianorum  anmas  cutandi  munm  de latum  ftferat, 
 eo  Cardinalium  nomine  velut  fuprtma  illius  dignitatis 
 proprio  cum  primuhoxeftari  ctpit,^  Here  you  have 
 a  hint  of  the  Original  of  the  very  new  frame  of  the 
 Rcmijh  Church. 
 
 Many  more  points  odhtRomi/h  way  doth  he  in  that 
 Book  difcovcr  to  be  novel.  And  in  oppofition  to  all 
 their  way  if  you  will  fee  how  he  defcriberh  the  Re- 
 formed Religion  ,  perufe  bis  narrative  of  ths  occa- 
 fion  of  the  Reformation,  pag.  410.  cap.  4.  /1.  8. 
 where  he  faith  Q  Ita  licentia  part*  loquendi  :  feUa 
 brevi  tempore  mirabiliter  crevit  qu<&  Evangelica 
 ditta  eft  eo  quod ,  baud  ullam  ajfeveret  recipiendum 
 ejfe  legem  qna  ad  animarum  falutem  pertineat  nifi 
 quamChrifttuaut*Af<>ftolidedif[ent~\  i.e.  £  Hav~ 
 ing  once  have  to  fpea^  that  fe ft  did  marvailouflj 
 iucreafe;  Which  ii  calkd  Evangelical,  becaufi  they 
 
 I  ajfirvt 
 
.(HO 
 
 m  that  no  Lavt  is  to  be  received  which  belongeth  to 
 fa  Iv  at  ion  but  what  id  given  by  Chrifl  or  the  Apoftles~\ 
 Thus  you  fee  what  the  Proteftant  Religion  is  and 
 whence  called  Evangelical,  and  wherein  it  principally 
 differeth  fropi Popery,  from  the  mouth  of  a  Papift 
 himfelf  (  an  Agent  of  the  Popes  with  the  King  of 
 England  H.  7.  An  Archdeacon ,  and  at  laft  the 
 Dean  of  Tauls  in  London  ,  from  whence  he  remov- 
 ed becaufe  of  the  entrance  of  the  Snglijb  changes 
 under  R  8-) 
 
 And  though  he  fay  that  it  tkeh  begun  ,  meaning 
 Luther s  particular  Reformation  ,  yet  what  is  like  to 
 be  the  end  of  it  in  the  next  words  he  fubjoyneshis 
 Prognoftick  \jJManfururn  ut  videtur  quoad  Chriflus 
 ipfe  popular**  fuum  culpa  reflorum  it  a  in  duasfeElas 
 fejunfttim ,  rttrftq  coegerit  ,  a  quo  iftud  optima* 
 qnifque  maxime  petere  precarique  debet ,  ut  ne  major 
 indidemfiat  Religimu  labes~\  Q  Its  like  to  remain  till 
 Chrifi  himfelf  Jhifll  again  bring  together  his  people^ 
 Who  bj  their  Rectors  fault  are 
 
 *    Nfe  ntha:  ]5  "lls     this  divided  i*to  tWo  *  Sells  ; 
 the    Fapius   a  Sett  as      r  /  , 
 
 well   as    the   Reform.    from,    ^omeytrj   good  man 
 -  C(j.  ought    cjpecuiuj    to   beg    ana 
 
 pray  for  it  3    left  Religion  do 
 daily  decay  ]    more  and  more. 
 
 T!;e  novelty  of  their  dodrine  de  ejficacia  Sacra-  . 
 wenti  ex  op  ere  operatois.not  onely  by  fubtile  Scottu 
 but  many  more  of  their  own  confeffedto.be  new. 
 More  of  their  corruptious  are  by  their  own 
 Writers  confeiTed  to  be  novelties  j  and  there- 
 fore it  is  great  immodefty  in  the  Papitts 
 to  pretend  the  Antiquity  of  Popery  ,  though 
 we  ealily  grant  them  the  Antiquity  of  tl^fir  Chrifti- 
 aaicy.    In  fo  much  as  they  agree  with  us  they  may 
 
 prove 
 
prove  their  Religion  to  be  ancient:  but  its  new  in 
 the  points  wherein  we  differ  ,  acd  moftnewinthe 
 grcateft  differences.  Bifhop  V flier  in  his  Anfwer  to 
 the  Jefuites  challenge,  and  in  his  book de Statu  & 
 fucceffiwe  Scclefiar^m ,  hath  proved  the  novelty  of 
 the  main  body  of  their  corruptions,  efpecially  the 
 points  of  whofe  antiquity  themfelves  moft  boafted 
 of,  andchis  diftinftly  and  fully  to  their  perpetual 
 confafion,  beyond  all  reply. 
 
 If  therefore  the  Romamfts  would  have  us  return 
 to  their  communion  (not  to  their  iubjediom;  for 
 that  we  never  owed  them)  let  them  hut  caft  off  their 
 novelties  and  return  to  the  ancient  faith  and  pra&ice 
 of  the  Rom.vte  Church  f  and  we  ftiall  do  it  fpeedily 
 and  do  it  gladly  :  They  (hall  fee  that  we  arefo  &r 
 from  affeding  an  unneceffary  feparation  ,  that  we 
 will  embrace  them. in  a  lawful  communion  with  alt  t 
 our  hearts.  I  cannot  better  exprefs  my  hearty  de- 
 fires  of  this,  then  in  thole  hearty  words  of  Ukr* 
 Zanchy  Vol.  3.  The/,  de  Ecclef  Milit.  Tbef.  19.  C&L 
 540.  \_Nonenim  ab  Ecclefia  Roman  a  fimpliciter  & 
 in  omnibus  defecimm  •  fed  in  Mis  duntaxat  rsbnt  in 
 quibus  ipfa  defecit  ab  ayfpofiolica  ,  at  que  adeo  a  feip* 
 fa ,  vcteri  &  pur  a  Ecclefia  :  neque  alio  difcejfimns 
 animo  ,  quam  tit  fi  correct  a ,  ad  prior  em  Scchfia  for- 
 mam  redeat ,  nos  quoque  ad  illam  revert amttr ,  & 
 communionem  cum  ilia  in  fuii  porro  ctttibm  hakeatnm  : 
 £luod  itt  tandem  fiat  >  toto  animo  Domino  fefum  pre* 
 camury  £htid  enim  pio  caique  optatius  9  quam  ut  ubi 
 per  baptifmum  renati  fumm  ,  ibi  etiam  in  finem  nf- 
 que  vivamus  ?  modo  in  Domino  ?  Ego  Hier.Zanehius. 
 Cum  tota  meafamilia  tefiatum  hoc  volo  totp  Ecclefia 
 Chrifii  in  omntm  eternitattm. 
 
 I  i  Ar£ 
 
V*5 
 
 Arg.  5  •  IfToftrj  do  make  *  neW  Cat  he/ike  Church, 
 \\>hich  \*w  never  kno^n  for  many  hundredyears  after 
 Chrifijken  it  it  no  fafe  way  tojalvation.  Hut  popery 
 dotb  make  a  new  Catholike  Church  that  was  never 
 known  of  m&ny  hund'edyears  after  Chriji  :  therefore 
 its  no  fafe  way  to  falvation. 
 
 The  confcquence  of  the  Major  will  not  be  denyed; 
 for  they  confefs  that  Chrifts  Church  is  but  one;  He 
 had  not  a  Church  of  one  fort  for  the  firft  ages,  and  a 
 Church  of  another  fortfince:though  its  accidents  may 
 vary,  yet  fo  doth  not  itseffence.  The  Minor  I  prove 
 thus,That  which  the  Papifts  make  to  be  the  Catholike 
 Church,  is  only  all  thofe  Chriftians  that  acknowledge 
 the  Pope  to  be  the  univerfal  Biftiop  and  head  of  the 
 CatholikeC  htirch,having  univerfal  fapreme  jurifdi&i- 
 pn,  and  the  Church  of  Heme  to , be  the  Mother  and 
 Miftris  of  aii  other  Churches,and  its  cnly  a  Catholike 
 Church  convertible  with  the  Romane  Church.  But 
 fiich  a  Catholike  Church  as  this  was  never  known  by 
 the  Apcftles,  orofmany  hundred  years  after  Chrift  : 
 Therefore  Popery  maketh  a  new  Catholike  Church, 
 which  the  firit  ages  never  knew. 
 
 Its  true  that'when  Rome  being  then  the  ruliag  City 
 of  the  world  did  come  to  own  Christianity,  that  the 
 Glory  of  the  Empire  occasioned  the  Bifhop  to  be  &\- 
 tedPriwafedisEpifcopiw^s  one  that  was  to  take  place 
 ofthereltof  the  Patriarchs,  who  had  their  fcveral 
 orders -or  places  affigned  them  (as  Alexandria  to  be 
 the  fecond,  Antiocbthe  third,^,)  which  BelUrmine 
 confeffeth  might  be  after  lawfully  changed:  but  as  A- 
 lexandria  had  not  the  Government  of  Antioch  by 
 chat  predecency/onekher  hzdRome  any  government, 
 or  the  reft:  And  as  Constantinople  was  afterward  fet  up 
 
 above 
 
(U7) 
 
 above  Alexandria  and  Antioch  (and  claimed  to  be  a- 
 bove  Rome)  fo  might  it  as  lawfully  have  been  fee  up 
 above  Rome  But  what  ever  be  feud  about  the  r  quar- 
 rels of  precedency,which  pride  begun  and  cberifhed  , 
 yet  its  moft  evident  in  all  antiquity.that  of  many  hun- 
 dred years  after  Chrift,  there  was  no  fuch  Catholike 
 Church  in  being,or  known,as  was  centred  in  the  Pope 
 as  the  head  or  univerfa!  Bifhop  or  Governor  ,  or  in 
 Rome  as  the  Mtftris  of  the  reft.  We  have  long  ago 
 challenged  them  to  give  us  the  leaft  proof  of  fuch  a 
 Church  in  all  antiquity,  and  they  give  us  nothing,  but 
 fuch  forced  paflages  that  are  nothing  to  their  pur- 
 pofe,  that  its  hard  for  the  moft  charitable  rational 
 man  to  believe  that  they  do  indeed  believe  themfe! ves, 
 and  do  not  know  that  they  hypocritically  endeavor  to 
 cheat.poor  fouls  by  their  vain  cavils.All  the  Papifts  on 
 earth  will  never  be  abletoanfwer  what  our  Divines 
 have  faid  already  to  prove  the  novelty  of  their  Papal 
 headfhip  :  nor  can  all  the  Popes  fervants  in  the  world 
 bring  us  one  word  of  currant  antiquity  for  many  hun- 
 dred y* ars  after  Chrift  ,  to  prove  that  ever  fuch  a 
 Church  was  once  dreamed  of3as  they  now  call  the  R<** 
 mane  Catholike  Church. Indeed  Rome  was  called  then, 
 a  Catholike  Church,and  fo  was  Alexandria,  Antioch, 
 and  all  that  held  the  Catholike  faith,and  were  not  he- 
 retical :  but  it  was  never  known*  till  Boniface  had  u- 
 furped  the  Title  of  univerfal  Bifhop  above  600.  years 
 after  Chrift  (which  he  procured  by  ^boc/u  a  Murder- 
 er that  ufurped  the  Empire  when  he  had  (lain  the  Em- 
 peror Manrititu)  that  the  Romane  Church  and  the 
 Catholike  Church  was  all  one,or  that  it  was  neceflary 
 to  make  any  particular  Church  or  perfon  Catholike, 
 that  they  acknowledge  the  univerfal  headfhip  and  ju- 
 riftli&ion  of  the  Romane  Pope,  much  lefs  his  infalli- 
 bility. 13  To 
 
0.3) 
 
 To  heap  up  Records  here  would  *but  flop 
 the  plain  Reader  in  hiscburfe;  and  fomewhat  (hall 
 be  fid  of  it  in  the  next  difpute  :  Onely  I  now  fay  , 
 that  if  any  one  queftion  whether  indeed  the  Romane 
 Catholike  Church  as  now  conftituted  be  ameer  no- 
 velty I  here  offer  my  felf  to  the  fuller  proof  of  it, 
 and  fhall  defire  no  better  recreation  of  fuch  a  fort 
 then  to  entertain  a  dtfpute  about  it  with  any  Papifts 
 that  will  undertake  their  caufe. 
 
 And  here  I  rnuft  needs  annex  this  obfervation  • 
 What  a  ftiamelefs  cheat  it  is  by  which  the  Papifts  do 
 delude  the  ignorant ,  perfwading  them  that  theirs  is 
 the  old  Reltgion  ,  and  the  ancient  Church  which 
 hath  continued  from  the  Apcftles  without  interrup- 
 tion ;  and  that  we  are  men  of  a  new  Religion  ,  and 
 of  a  Church  that  had  never  a  visible  being  till  the 
 dayes  of*  Luther,  9  Cofierms  the  jefuire  in  the  Preface 
 to  his  Enchiridion  iiiftru&etb  his  deluded  novices 
 how  to  deal  wirti  the  Proteftants  by  urging  them  with 
 three  Qneftions   ('which  we  fhall  refoive  anon  to  his 
 ilia  me)  and  the  laft  of  them  is  a  challenge  to  us  [To 
 name  one  man  before  Luther  that  agreed  with  us  in 
 all  things]   But  we  challenge  ,  and  moft  confidently 
 challenge  all  the  Papifts  on  earth  to  name  one  man 
 for  ihrec  hundred  years  after  C  hrift  (I  might  fay  fix 
 hundred  year.<)  that  agreed  with  them  (not  in  all 
 things  but)  in  their  very  Articles  of  Faith  ,  yea*  in 
 theii  Church  fundamentals  ,  yea  in  the  very  defini- 
 tion of  the  Catholike  Church:  We  challenge  them 
 to  name  us  one  man  and    (prove  it)  that  ever 
 knew  or  owned  fuch  a  Church  as  Catholike  that  is 
 now  fo  called  a;id  owned  by  them.     We  confidently 
 
 ra  (ard  challenge  all  the  Papifts  in  the  world  to 
 dilute  the  point  with  us)  that  their  Church  asPo- 
 
 pi(h 
 
pifti ,  is  a  new  thing,  unknown  to  our  forefather  ^ 
 of  the  firft  ages ;  that  Popery  is  a  fardel  of  new  do" 
 ftrines ,  unknown  to  thefirft  Churches  We  ad* 
 mire  at  the  immodefty  of  chefe  men  to  aske  ns  where 
 our  Church  was  before  Luther,  and  to  call  it  a  new 
 Religion  which  we  profefs,  and  to  ask  us  whether  we 
 think  our  felves  wifer  then  all  the  world  was  hereto- 
 fore in  the  purer!  times?  Wedomoft  confidently 
 return  on  them  their  own  demands?  We  would 
 know  from  any  of  them  where  their  Church  was 
 for  three  hundred  (yea  for  fix  hundred)  years  after 
 Chrifts  birth  ?  And  we  wonder  how>  they  can  think 
 to  be  faved  in  a  way  that  was  not  known  for  fo  long 
 time  I  Do  they  think  themfelves  wifer  then  Chrili 
 andhisApoftles',  and  all  the  Chriftian  world  forfo 
 many  hundred  years.  Again  we  challenge  them  to 
 (hew  us  the  leaft  proof  that  ever  there  was  fuch  a 
 thing  forfo  long  time,  as  a  Githolike  Church  con- 
 vertible with  the  Romane ,  and  headed  by  the  Pope  as 
 the  univerfalBifhop  having  a  univcrfal  jurifdiftion  o- 
 ver  the  reft,  or  an  infallible  Judgement  in  determi- 
 ning of  controverfics  in  matters  of  faith.  It  is  none 
 of  the  leaft  of  our  Reafons  why  we  dare  not  be  of 
 the  Romijb  fa&ion  or  opinions,  called  by  them  their 
 Church  and  their  Religion  ,  becaufe  it  is  fo  new,  and 
 we  dare  not  venture  our  fouls  upon  new  wayes ,  nor 
 dare  we  believe  that  Chrift  hath  two  forts  of 
 Churches  eflentially  different  fince  hisRefurre&ion ; 
 one  fort  before  the  Popes  univerfalheadfhip,  and 
 the  other  fince  :  nor  dare  we  once  imagine  that 
 Chrift  had  no  true  Church  on  earth  till  Pope  Boni- 
 face would  needs  be  the  univerfal  Bifhop ,  or  till 
 Reme  was  advanced  to  the  dignity  and  titles  which 
 it  doth  now  ufurpe.    I  defire  no  better  iffue  then  this 
 
 I  4  of 
 
of  our  difference  :  Let  any  Papifts  living  bring  out 
 their  caufe  to  the  tryal  of  antiquity,  and  let  them  that 
 are  of  the  moft  Ancient  Church  and  Religion,  carry 
 the  caufe.  If  we  prove  not  theirs  new  and  ours  the 
 moft  ancient,  or  if  they  prove  theirs  more  Ancient 
 then  ours  (as  fince  Cbrifts  Referred:ion)then  we  are 
 contented  to  be  of  their  Church  and  way. 
 
 Arg.  6.  If  the  Papifts  be  the  great  eft  Schifmatkkj 
 upon  earthy  moft  defperately  rending  the  Church  and 
 feparating  themfelves  from  the  maine  body  of  the  viable 
 Church  jhen  Popery  U  not  ajafe  yvj  tofdvation.  But 
 the  Papifts  art  the  greateft  Schifmatkkj  on  earth,  moft 
 defperately  rendingthe  Church  ,  and feparating  them- 
 felves from  the  main  body  thereof:  'Therefore  Popery  is 
 nofafeway  tofalvation. 
 
 The  confequences  of  the  Major  will  be  confeffed 
 by  themfelves.  It  is  only  the  Minor,  therefore  that  is 
 to  be  proved  :  which  is  too  eafily  done ,  being  a  mat- 
 ter of  fad. 
 
 -  Firft,  The  Papifts  do  a&ualiy  rend  themfelves  from 
 the  greateft  part  of  Chrifts  Church  on  earth,  con- 
 demning all  others  to  everlafting  fire  :  2.  They  do 
 lay  the  grounds  of  a  continual  fehifme,  in  making  a 
 new  center  of  the  unity  of  the  Church  :  of  thefe  two 
 in  order. 
 
 i.  He  that  fhallconfider  of  all  the  Chriftians  in 
 ths  world  at  this  day,  who  fubjed  not  themfelves  to 
 the  Pope  of  Rcme ,  and  may  truly  be  reputed  to  be  of 
 the  Catholikc  Church,  will  fee  that  the  Papifts  are 
 but  a  fmallfsrt  of  the  Church:  But  efpecially  if  we 
 confider  them  as  they  were  not  many  ages  ago,much 
 more  numerous  then  now  they  be.  The  Grecians  t 
 the  Syrians  called  CMelchites ,  the  UMcfiovites  and 
 
QUI)     ,, 
 
 Ruffians  ,  the  Georgians,  all  of  the  Greek*  Religion 
 befides  the  multitude  of  the  fame  Religion  dif- 
 perfed  throughout  the  Tnrkes  dominions ;  alfo  the 
 Abajfins^  Egyptians,  Armenians,  Jacobites,  who  are 
 neer  of  a  mind,  and  differ  from  the  Papifts,  and  fub- 
 mit  not  to  their  authority  :  Befides  all  the  Reformed 
 Churches  xnGermany,  Sweden,  Denmark  Hnngary, 
 Tranfylvania,  Tlrittain  ,  Ireland ,  France  ,  Belgia  , 
 Helvetia  ,  and  other  parts  with  thofe  in  the  Indies  ; 
 I  fay  confider  of  all  thefe  Chriftians  together  and  it 
 will  appear  thai  the  Papifts  are  but  a  few  to  them,  or 
 not  neer  fo  many  as  they.  But  if  you  further  con- 
 fider of  the  ftate  of  the  Chriftian  world  not  many 
 ages  ago,  when  the  Turkes  had  not  yet  fubdued  the 
 Eaftern  parts ,  and  when  the  AbaffUn  Empire  was 
 much  more  large,  and  Nubia  and  other  Countries 
 had  not  revolted  ,  it  will  appear  that  we  may  well 
 fay  that  it  was  but  a  fmall  part  of  Chriftians  compa- 
 ratively that  did  acknowledge  the  univerfall  head- 
 (hip  and  jurifdi&ion  of  the  Pope ,  or  fiabmit  them- 
 felves  to  him  :  befides  many  other  points  of  Religi- 
 on in  which  they  differ  from  him.  I  know  that  the 
 Papifts  fay,tt>at  thefe  are  all  either  Hereticks  or  Schif- 
 maticks ,  and  fo  no  part  of  the  Catholike  Church. 
 But  the  accufation  of  Schifme  is  the  mecr  voice  of 
 Schifme  ,  and  for  Herefie ,  its  true  that  all  men  and 
 Churches  hgve  their  errors,  which  yet  deferve  not 
 the  name  of  Herefie  :  The  Jacobites  and  the  reft 
 that  are  neer  them ,  are  afraid  of  acknowledg- 
 ing two  Natures  in  Chrift ,  left  it  lead  them  to 
 make  two  perfons  with  the  Neftorians ;  but  yet 
 they  are  not  plaine  Eutichites  :  and  both  they 
 and  the  Neftorians  acknowledge  Chrift  to  be  perfeft 
 God  and  pgrfeft  man ;  only  the  Neftorians  do  amifs 
 
 name 
 
(lit; 
 
 have  thefe.  two  natures,  two  ferfons-  and  that  the 
 Eucicheansin  flying  too  far  from  them  are  afraid  to 
 call  them  two  Natures  ,  though  they  confefs  the 
 Godhead  and  Manhood  to  be  really  diflind;  yec 
 they  fay  that  both  are  as  it  were  conjoyned  or  coup- 
 led into  one  Nature  :  fo  that  wife  impartial  men 
 think that  theEutichices  (or at  leaft  thefe Chriftians 
 that  arefocaliedatnifsby  the  Papifts)  do  butmifufe 
 the  term  Nature  for  the  term  Per/on  a  and  fo  deny 
 two ^erfms  onely  in  fence,  and  two  Natures  only 
 in  name,  and  that  by  the  fame  mifufeofthe  terms 
 the  Neftorians  do  affirm  two  Natures  onely  in  fence, 
 and  two  Perfcns  in  words  onely.  Of  this  I  define 
 the  Reader  to  confider  What  Luther  hath  faid  de 
 Conciliis*  This  I  muft  needs  fay  ,  that  if  I  did  not 
 exercife  the  fame  charity  in  judging  of  the  Romanifts, 
 as  I  do  in  this  excufe  of  the  Jacobites ,  and  other 
 Chriftians  that  are  not  of  their  'Communion,  I 
 fliould  be  forced  to  cenfure  the  former  much  deeper 
 then  the  latter  ,  and  if  by  air  their  errors  I  muft  hold 
 the  reft  to  be  Here  ticks  or  Schifmaticks ,  I  muft  by 
 the  fame  meafure  judge  the  Romanifts  to  be  doubly 
 Heretical ,  as  I  cercainly  know  them  to  be  moft  noto- 
 rioufly  Schifmatical.  For  though  I  know  that  they 
 are  not  fo  barbarous  and  unlearned  as  moft  of  thefe 
 forementioned  Chriftians  ?  and  alfo  that  they  are 
 free  from  many  of  their  miftakes ,  yet  withall  they 
 have  many  more  in  ftead  of  them  which  the  other 
 are  free  from.  And  for  the  Proteftants  they  are 
 Hereticks  only  on  this  fuppofition,  that  the  Pope  be 
 Judge. 
 
 By  this  time  then  it  partly  appeareth  how  great  a 
 part  of  the  Church  of  Chrift  the  Papifts  do  differ 
 from. 
 
 But 
 
0*1) 
 
 Rut  yet  this  is  not  all ,  nay  the  fmalfer  part.  For 
 if  you  will  but  confider  the  ftate  of  the  Church  of 
 Chrift  for  the  firft  three  hundred ,  yea  five  or  fix 
 hundred  years ,  you  will  find  that  the  Papifts  do  dif- 
 fer from  them  all,  even  from  the  whole  Church.  For 
 then  the  Popes  univerfal  Epifcopacy  and  jurifdidion 
 was  not  known  in  the  world  (as  is  faid  be- 
 fore.) 
 
 All  thefe  doth  the  Romane  party  now  feparate 
 themfeves  from  :  All  thefe  they  do  pronounce  to  be 
 no  true  Churches  or  true  Chriilians ,  but  Heretieks 
 and  Schifmaticks :  All  thefe  do  they  condemn  to  the 
 pit  of  Hell.  They  have  now  concluded  that  onely 
 thofe  are  of  the  true  Church  ,  that  acknowledge  the 
 Mafterlhip  or  univerfal  Headfhip  of  the  Pope,  and 
 the  Miftnsfhip  of  the  particular  Romane  Church 
 which  none  of  all  thofe  forementioned  did.  They 
 now  conclude  that  none  can  be  faved  but  who 
 are  of  this  (new-framed  )  Church  of  theirs. 
 
 Now  I  do  appeal  to  any  reafonable  impartial  man 
 alive ,  whether  there  be  any  more  notorious  Schif- 
 maticks  on  earth  ,  then  thefe  men;  that  dare  un* 
 church  the  far  greateft  part  of  Chrifts  Church  on 
 earth  at  prefent,&  the  far  pureft,  and  renounce  com- 
 munion with  them  all ,  and  proclaim  them  Heretieks 
 or  Schifmaticks ,  and  fentence  them  all  to  the  flames 
 of  Hell :  Yea  that  dare  do  the  like  by  ajl  ages  of 
 Chriftians  that  have  gone  before  them ;  yea  that 
 dare  unchurch  and  damne  to  Hell  the  whole  Church 
 of  Chrift  for  many  hundred  years  !  For  what  do 
 they  lefs  when  they  unchurch  and  damneall  that  ac« 
 knowledge  not  their  new  made  univerlal  Bifhop 
 which  thePrimitiveChurch  never  did? And  when  rhey 
 make  tha:  to  be  efTcntial  Bto  the  Cathol&e  Church 
 
 which 
 
which  the  firft  Catholike  Church  did  never  know  ?  I 
 know  there  be  feme  Enthufiafts  and  Anabaptifts  and 
 fuch  giddy  perfons,that  do  as  the  Papifts  do,condemn 
 all  the  Churches  of  Chnit  except  themfelves.  But  yet 
 the  Schifme  that  they  have  made  hereby  is  nothing 
 to  that  which  was  made  by  the  Papifts  ,  who  have  fet 
 theChriftian  world  into  a  flame  of  diflention  ,  and 
 make  it  their  very  bufinefs  daily  to  blow  it  up;  and 
 do  noun(h  ;o  many  Colledges  of  Jefuites  and  other 
 orders  to  that  end, 
 
 What  nocorious  impudency  is  it  then  in  thefe  men  to 
 tell  us  that  *e  arc  fchifmaticks,  &  feparace  from  them 
 and  aske  us,  how  wc  dare  ;udge  all  our  forefathers  to 
 damnation  ,  a»d  why  we  will  pot  be  of  our  forefa- 
 thers Religion  ?  and  do  rtot  obferve  how  they  con- 
 dernne  themfelves  by  ail  thefe  queftions.  What  more 
 evident  then  that  the  Papifts  have  feparated  from  all 
 other  Chriftiars  in  the  world?  How  dare  they con- 
 demne  the  far  greateft  part  of  Chriftians  on  earth  to 
 eternal  torment?  yea  and  (by  plain  confequence, 
 though  they  will  not  acknowledge  it )  the  whole 
 Church  of  Chrift  for  many  hundred  years? were  it  but 
 one  foul  that  they  ftiould  prefume  to  oenfure ,  they 
 might  well  bethink  them  of  an  anfwer  to  Panls  Que- 
 ftton,  Who  art  thou  that  judgeft  another  mans  fer- 
 vant?  to  his  own  mafter  doth  heftand  or  fall ,  When 
 Paul  wrote  that  to  the  Church  at  Rome ,  he  knew  of 
 none  then  that  would  juftifie  the  judging  of  all  the 
 world,  and  fay,  They  are  my  fecvants,or  fubie<3:s,and 
 therefore  I  muft  judge  them.  Do  the  blind  Papifts 
 think  that  any  fober  confederate  impartial  Chriftian 
 can  be  of  their  mind ,  and  damne  the  moft  of  Chrifts 
 Church  on  eard^meerly  becaufe  they  will  not  be  fub- 
 jed  to  the  Pope  of  Rome.  If  this  Article  be  fo  necef- 
 fary  to  falvacion,  Why  do  not  we  find  it  in  any  anci- 
 ent 
 
till) 
 
 cnt  Creed?  Why  muft  we  not  fay  £  I  believe  in  the 
 Pope  of  Rome']  as  well  as  Ql  believe  in  God?]  Or  if 
 indeed  it  be  the  Pope  and  Romamfis  that  is  meant  by 
 £the  holy  CatholikeChurch]why  would  not  the  com- 
 pofers'of  the  Creed  tell  us  fo  ?  And  why  did  none  of 
 the  ancient  Churches  undcrftand  and  expound  it  fo  ? 
 And  why  did  no  age  add  the  word  [_Romane]  and  call 
 it  Qthe  holy  Romane  Catholike  Church.] 
 
 2.  And  then  withal,  befides  the  prefent  Schifme 
 which  they  have  made,they  have  laid  the  ground  of  a 
 perpetual  fchifme.  For  they  have  made  a  new  defini- 
 tion of  the  CatholickeChwch  ,  and  made  it  another 
 thing  then  it  was  before  ,  and  they  have  made  a  new 
 head  and  center  of  its  unity ;  fo  that  all  the  old  fort  of 
 Chriftians  to  the  end  of  the  world,that  cannot  change 
 their  Chmxh  and  unite  to  the  new  head  and  center, 
 muft  needs  be  of  a  different  body  ifrom  the  Rornanifis. 
 And  if  thefc  men  fay  that  it  is  the  reft  of  the  Chriftian 
 world  that  firft  withdraws  from  tbem.  i .  Let  them 
 prove  that  the  Greek  %  Ab&jfins  &  the  reft  of  tfie  Cbri- 
 iiian  world  that  deny  fubje&ion  to  them,except  tbefe 
 in  the  Weft, were  ever  under  them.  2.  And  as  for  the 
 Reformed  Churches  if  they  weje  drawn  in  heretofore 
 (I  mean  their  forefathers)  to  countenance  the  Rowijh 
 ufurpation  &  tyranny  ,they  withdraw  only  from  that 
 ufurpation,&feparate  from/Jew*  only  as  it  is  a  faftton 
 &  not  as  from  a  Church.  If  we  be  drawn  into  a  fchifm 
 &feparationfrom  all  the  Chriftian  world  ,by  the  fraud 
 oi Rente ^  it  unlawful  for  us  to  repent  &  retarn  to  the 
 unity  of  the  Gatholike  Church,  and  to  renounce  the 
 Schifm  that  we  were  guilty  of?  This  is  our  great  (in? 
 wc  are  fchifqnaticks  becaufe  we  will  not  continue  fchif- 
 rnaticks?  we  are  Scnifmaucks  by  c<  ftingoff  the  Schifm 
 of  Rome, becaufe  we  wii:  i:or  be  Sehifms  ticks  by  conti- 
 nuing to  feparate  from  all  the  Churches  elfe  on  earth. 
 
 3.  But 
 
\ • 
 
 3.  But  let  us  come  to  the  tryal  with  them  who 
 laid  the  firft  Schifmatica^  Principle?  Was  it  not  they 
 that  firft  defined  the  Catholike  Church  as  equipol- 
 lent with  the  Romanel  and  firft  made  the  univerfal 
 Headfhip  of  their  Pope  to  be  the  ceater  ?     Did  ever 
 Peter  or  Paul  or  any  Apoftle  do  fo  ?  Did  they  give 
 us  fuch  a  definition  of  the  Catholike  Church  ?  Or 
 did  the  Church  do  fo  for  many  a  hundred  year  after 
 them  ?    Prove  this  well ,  and  take  all ;  and  we  pro- 
 mife  to  turn  Papifts  without  delay,    The  plaine  truth 
 is  this.     The  Catholike  Church  for  many  hundred 
 years  after  Chrift  was  that  Body  of  Chriftians  who 
 were  united  or  centred  only  in  Chrift  the  head  ,  and 
 held  communion  in  the  fundamentals  or  great  and 
 ncccffary  points  of  faith  and  worfhip  :  and  had  no 
 '  norcal  head  or  Center :  But  the  worldly  greatnefs 
 of  the  City  of  Rome ,  occafioneth  the  inflation  and 
 protld  ufurpationof  her  Biiliop  ,  and  he  will  needs 
 make  himfelf  the  Center  of  union  and  univerfal 
 head,   when  there  was  no  Center  or  head,   but 
 Chrift  before  :  And  is  not  this  the  vileft  Schifme  that 
 men  can  tell  how  to  be  guilty  of?  fuppofe  that  the 
 ?\ing  of  Spaine  having  his  Dominions  remote  one 
 part  from  another,  fomein  Europe;  and  fome  in 
 the  Indies ,  that  for  five  or  fix  hundred  years  the  In- 
 dies (hould  acknowledge  no  other  bead  but  the.King 
 of  Spaine  5  and  the  Governors  of  each  Province 
 {hould  receive  their  feveralCommiflions  immediately 
 from  him  ,  and  ftand  in  no  regimental  ilibordinati- 
 on  to  one  another  i  but  onetabe  bound  by  the  King 
 to  have  communion  and  h©M  c^rrefpondence  for 
 their  mutual  fafety  and  the  common  good  :  If  now 
 after  fo  long  time  the  Vice  Kvng  of  Mexico^  (hall 
 by  Degrees  make  himfelf  the  fovereign  of  the  reft  , 
 
 firft 
 
firft  claimir-goncly  thefirft  place  in  their  Affcmbiies, 
 bee:  itiic  he  is  Governor  of  the  greateft  City;  anil 
 then  requiring  them  toxio  nothing  without  him,  or 
 hisconfent ,  and  at  laft  proclaiming  himfelf  the  head 
 of  the  Indies  under  the  King  of  Spaine ,  and  than 
 none  are  fub/efts  to  the  King  but  thofe  that  profefs 
 themfelvcs  alfo  fubje&s  to  him  f  but  all  the  reft  are 
 rebels  and  tray  tors ,  and  to  be  ufed  accordingly  ;  ex- 
 horting and  commanding  all  to  fall  upon  them  and 
 ufe  them  as  fuch  :  And  all  this  upon  pretence  that 
 Spain  is  fo  far  off,  that  the  King  there  \%  invifible 
 and  inacceflible  to  them  in  the  Indies ,  and  therefore 
 the  King  hath  given  him  a  Commiffion  to  be  his^fcb- 
 ftitute,as  being  more  vifible  and  acceffible.If  now  the 
 reft  of  the  Prcfidents,Governors  and  Provinces,{Ral.l 
 refufe  to  acknowledge  the  Headfhip  of  this  man,  and 
 {hall  declare  that  they  dare  center  to  no  head  ,  but 
 the  King  of  Spaine  without  his  exprefs  Commiffion 
 manifefted ,  and  the  Provinces  of  UWexico  and  the 
 adjacent  parts  onely  fhall  be  otherwife  minded  and 
 iubjeft  themfelves  to  theufurper,  who  is  it  that 
 caufeth  the  Schifme  in  the  King  of  S pains  dominions? 
 And  which  partie  is  it  thatholdeth  ta  the  ancient 
 terms  of  unity  ?  and  which  are  the  dividers  ?  I  need 
 notftandto  make  a  particular  application  :  It  ise- 
 ven  fo,  between  us  and  the  Pope  with  his  Romanifts. 
 The  Church  of  old  was  centred  onely  in  Chrift  and 
 headed  onely  by  him  ;  At  laft  the  Pope  pretending 
 Chrifts  diftance  and  invifibility  ,  and  a  Commiffion 
 that  he  hath  from  Chrift  to  be  his  Vicar  General 
 (written^  letters  that  n*>ne  can  read  but  himfelf  and 
 his  party  )  will  needs  become  the  vifible  head  and 
 center:  and  whereas  before  thofe  onely  were  the 
 rebels  that  rejefted  Chrift  now  all  muft  be  re- 
 bels 
 
bcls  that  are  not  fubjcft  to  the  Popes. 
 
 And  to  aggravate  the  crime  by  the  addition  of  hi- 
 pocrifie  ,  all  this  Schiime  and  reparation  muft  be 
 carryed  on  by  a  pretence  of  unity  :  They  make  the 
 poor  fimplc  people  believe  that  the  Pope  being  the 
 Head  and  center,  there  is  no  unity  to  be  held  but  in 
 him  ,  and  that  we  muft  all  be  guiltv  of  Schifme  that 
 unite  not  in  him,  and  that  all  our  divifions  arecaufed 
 by  our  departing  from  this  center  of  unity :  when  it  is 
 himfelf  that  hath  divided  from  the  reft  of  the  Chrifti- 
 an  world  ,  and  would  drown  the  infamy  of  it  by 
 accufing  others  of  the  fame  fin  that  he  is  fo  notort- 
 oufly  guilty  of.  By  which  we  may  well  fee,  that  ac- 
 cufing  others  is  none  of  the  fureft  figns  of  innocen* 
 cy  ,  but  too  common  a  trick  to  divert  the  fufpition 
 from  themfclves.  When  the  Papifts  that  are  the 
 greateft  Schifmaticks  on  earth  ,  do  make  fuch  an 
 outcry  again  ft  us  as  Schifmaticks ,  becaufe  wie  have 
 repented  of  our  joyning  with  them  in  their  Schifme, 
 and  will  not  confederate  with  them  in  evil ,  againft 
 the  Laws  of  Chrift,  and  the  ncceflary  means  oi  the 
 unity  of  his  Church. 
 
 Arg.  7.  If  the  faith  of  Papifts  as  Papifts^hkh  is  it 
 that  we  tall  Popery ,  bi  a  meerly  uncertain^  changeable 
 thing  ,  fo  that  a  man  can  never  tell  when  he  hath  it  aU 
 then  is  it  no  fafe  way  to  Salvation.'  Bat  the  faith  of 
 Paptjh  (as  fuch)  u  fuck  a  meerly  uncertain  change- 
 able thing  :  Therefore  it  ia  no  fafe  way  to  Salva- 
 tion* 
 
 The  confequence  of  the  Major  ,  I  fuppofe  they 
 will  grant.  For  how  on  that  be  a  fafe  way,  1.  which 
 is  uncertain,  2,  $nd  changeable ;  when  the  true  way 
 
 to 
 
to  falvatioa  is  one  and  the  fame ,  and  changeth 
 not  finee  Chrift  had  eftaJblifhed  arid  lealed  his 
 Laws. 
 
 All  the  queftion  therefore  is  <*f  the  Minor :  which 
 I  prove,  i-  From  the  Popifh  principles,  2.  From 
 their  Pra&ices^both  which  do  plainly  ihew  that  their 
 new  Religion  is  a  meer  Weather-cock  chat  mult  fit 
 with  the  winde  of  the  mutable  conceits  of  the  Pope 
 and  his  Clergy.  Even  like  the  Religion  of  the  Enchu- 
 fiafts  that  wait  ftill  for  new  Revelations  to  befuper- 
 added  to  the  Scripture. 
 
 And  firft  for  their  principles,  one  is  that  [[The 
 Scripture  is  not  the  whole  word  of  God  ,  or  Effici- 
 ent rule  of  faith  or  manners  •  but  oncly  a  part  of  the 
 Word  and  Rule  ^  and  that  unwritten  Traditions  are 
 the  other  pare  :  Yea  Rujbworths  Dialogues,  BelUr- 
 mine  ,  and  the  reft  of  them  ordinarily  ,  tell  us  that 
 Scripture  was  not  chiefly  given  to  be  a  Rule  of  faith 
 at  all  :  faith  'Beliarm*  de  verbs  deili.  4.  cap.  12.  £jF*- 
 nts  Scripture  pracipum  non  eft*  utfit  Regulafidiijed 
 ut  varils  document  is,  exempli*^  adhortatjonibpu,  nunc 
 terrendo,  nunc  inftruendo  ,  nunc  minandt,  nunc  cqh- 
 folando  adjuvet  n$s  in  kae  peregrinati$ne.  ]  that  is 
 \_The  chief  end  of Scripture  ,  u  nut  to  be  a  Rule  of 
 faith:  but  that  by  divers  documents^  examples \adkor- 
 tations ,  fometime  by  affrighting  ,  Jhmetme  by  in* 
 jirutting  ,  fometimt  by  threat nixg  ,  fometime  by  com- 
 farting  ,  it  may  help  tu  in  thi*  our  peregrination C\  It 
 ss  then  unwritten  Tradition*  that  are  part  of  Gods 
 Word,  and  at  lcaft  part  of  the  Rule  of  faith  :  And 
 where  thefe  Traditions  are  to  be  found ,  and  what 
 they  arc ,  and  how  many ,  and  by  what  notes  they 
 may  all  be  known,  either  they  dare  not  tell  us ,  for 
 fear  of  bringing  mens  faith  to  a  certamty  ,  from  un- 
 it der 
 
ocr  the  lock  and  key  of  the  Pope  ,  or  elfe  in  telling 
 us  they  do  but  cloud  the  buiinefs  with  general 
 terms ,  or  elfe  difagree  among  themfelves.  That 
 the  Scripture  it  felf  is  delivered  to  us  infallibly,  we 
 doubt  not  :  and  thereby  we  know  the  Canonical 
 books:  Bat  this  may  be  done  without  another  word 
 of  God  :  The  aft  of  Delivery  from  the  Apoftlesis 
 not  a  new  Revelation  or  Word  of  God ,  but  the  na- 
 tural means  of  conveying  the  word  to  thofe  for 
 whom  it  was  intended  :  And  the  ob]tU  of  that  Aft 
 of  Delivery  was  not  another  Word  of  God,  but  all 
 and  onely  thefe  fame  Canonical  Books:  To  that  I 
 know  which  is  the  Canon  (among  other  reafons) 
 tecaufe  I  can  prove  (not  by  another  Word  of  God  , 
 but)  by  infallible  humane  Teftimony  (  fuch  as  I  have 
 of  the  Laws  of  this  Land)  that  the  BiHe ,  and  thefe 
 particular  books  in  ic  were  aftuaHy  delivered  by  the 
 holy  Writers  to  the  Churches.  If  God  write  the 
 two  Tables  of  ftone*,  and  therein  make  known  that 
 they  are  his  Laws ,  and  then  Deliver  thefe  to  Aiofes, 
 this  Delivcrwji  is  not  a  new  Wor&of  God,  but  a 
 neceffary  aft  for  the  promulgation  of  the  Word  :  So 
 that  if  youaske  an  Israelite  how  he  knows,  whether 
 onely  the  ten  Commandments,  and  ail  thofe  ten 
 were  contained  in  the  Tables?  He  can  prove  it  to 
 you  by  the  Tables  Delivered  ,  and  by  proving  the 
 Aft  of  ^Delivery  ,  though  he  could  bring  no  other 
 word  of  God  which  told  you  what  was  in  thofe 
 Tables.  And  indeed,  if  thefe  muft  needs  be  another 
 Word  of  God,  he  fides  the  Delivering  Afts  to  prove 
 the  former  to  be  the  Word  of  God,  and  tell  us  its 
 parts,  then  there  muft  alfobe  another  werdtodif* 
 cover  that  fecondWord  to  be  the  Word  o'  God, 
 znd  another  to  difcover  that ,  and  To  in  infinitum. 
 
 Our 
 
Our  acknowledged  neceflary  Tradition ,  therefore 
 is  not  another  materia  tradita ,  or  Word  of  God  i 
 but  onely  one  of  the  al~t*s  pradtnii ,  and  ad  ef  de- 
 livering the  fame  matcer  or  word. 
 
 But  tor  thePapiih  that  will  have  another  part  cf 
 the  Rule  of  Divine  faith  ,  they  will  never  be  able  to 
 tell  us  wrtat  it  is,  and  where  ,  and  to  let  us  under- 
 itand  when  we  have  ail,  *Be£ arm Ine  de  verbo  dei 
 mn  Scriptoli.  4  cap.  9.  layes  down  five  Rules  by 
 which  we  may  know  the  true  Traditions.  The  firft 
 is  \jvhen  the  whole  Cliurch  tjnbraceth  anything  as  a 
 point  of  faith  ,  which  i*  not  found  in  the  Scriptures  of 
 God\  We  mufi.  needs  fay  >.  that  this  was  had  from  the 
 tradition  cf  the  %Apoftles.  ]  The  fecond  is  \whtb  the 
 univerfal  Church  kzepeth  Jomewhat  Which  none  could 
 conftitute  but  Gody  and  Which  is  not  found  written,  we 
 mufi  needs  jay  ,  that  this  was  delivered  from  Chrifi 
 and  the  ^p-flUsT^  The  third  is  Q  That  which  is  kept 
 in  the  univerfal  Church  ,  and  through  all  times paft, 
 is  defervedlj  judged  to  have  been  inftituted  bj  the  nA* 
 poftles  ,  though  it  be  fuch  a. thing  as  the  Church  might 
 injtitute.  ]  The  fourth  is  \_  When  all  the  Doftorsof 
 the  Church  do  with  one  confent  teath  that  fuck  a  thing 
 defcendedbj  Apoftolical Tradition ,  either  Congregate 
 General  Councel ,  or  Writing  it  apart  in  bookj , 
 this  is  to  be  believed  to  be  an  Apoftoli'ke  Tradition.  T 
 The  fifth  Rule  is  this  [_  That  is  Without  doubt  to  bo 
 believed  to  defe end  from  Apoftolical  Tradition,  which 
 iihildfor  fuch  in  thyfe  Churches  where  the  fucceffion 
 from  the  Apoflles  is  entire  and  continued.^  Thefe  are 
 Hcllarmines  five  Rules. 
 
 But  1 .  What  the  particular  ApoiUlical  Traditions 
 are  which  are  Gods  Word  according  to  thefe  Rules, 
 he  hdd  more  wit,  or  lefs  honefty  then  to  let  us  un- 
 it 2  dtf- 
 
Or) 
 
 derftand.  Is  it  becaufe  the  word  of  God  is  indeed 
 yet  unknown  ?  or  cannot  be  known?  ©r  becaufe  it 
 is  not  fie  to  make  it  known  ?  or  becaufe  the  Pope 
 muft  pretend  to  the  keeping  of  thefe  hidden  Laws, 
 that  fo  the  world  may  receive  them  at  his  mouth  ? 
 
 2.  And  I  would  fain  know  whether  thefe  Rules  of 
 *B  diamines  to  know  the  unwritten  word  by,  are 
 themfelves  the  Word  of  God,  or  not  ?  If  they  be, 
 are  they  written  or  unwritten  ,  and  how  known  to 
 be  fo  ?  If  not,  then  it  feems  we  may  have  Rules  and 
 means  which  are  not  the  word  of  God ,  by  which 
 we  may  infallibly  know  which  is  the  true  word  of 
 Gcd?  And  then  there  needs  no  unwritten  word  to 
 deliver  or  prove  the  written  word. 
 
 3.  And  why  may  not  another  Doftor  by  thefe 
 Rules ,  know  the  unwritten  word ,  as  well  as  the 
 Pope^  and  another  Church  as  well  as  the  Ro* 
 mane} 
 
 4.  And  why  may  not  the  Chriflian  people  through 
 the  world  procure  from  fome  one  charitable  Pope, 
 through  lo  many  hundred  years ,  a  Catalogue  of 
 thole  unwritten  verities,  that  the  word  of  God 
 may  be  once  commonly  known,  and  men  may  knojv 
 when  they  have  all,  without  uncertain  dependen- 
 cies on  the  Pope,  or  travailing  in  vain  to  ieWtd 
 know. 
 
 5.  And  for  thofe  few  that  Bdlarmint  hath  inftan- 
 ccd  in,  viz,.  The  perpetual  Virginity  of  the  Virgin 
 Marj,  The  Baptifme  of  Infants,  the  validity  of  He-, 
 reticks  Baptifm,  the  faftofLent,  the  inferior  orders 
 cf  the  Clergy  ,  the  veneration  of  Images.  To  the 
 firft,  I  fay ,  It  is  no  Article  of  Divine  Faith ,  but  of 
 humane  Ecclefiaftica! :  The  fecond  is  proved  fully  out 
 of  Scripture  ;  And  fo  is  the  third,  if  you  take  it  of 
 
 fuck 
 
fuch  Hcreticks  (in  a  larger  fence)  as  exprefly  exclude 
 nothing  eflential  to  baptifm  ,  but  exprefly  include  it 
 all:  But  for  the  reft  ,  BelUrmine  fhould  remember 
 hoCv  dfwhere  he  defendeth  the  Council  that  required 
 the  rebaptizing  of  thofc  chat  were  baptized  by  the 
 Paulinifts,  becaafe  they  were  Anti-trinitarians.  For 
 Lent,  I  fay,  no  more  can  be  proved  of  it,  but  onely 
 that  it  is  an  ancient  Ecclefiaftical  conftitution.  And 
 the  inferior  orders  are  apparently  novelties,  intro- 
 duced after  the  firftage,ifnot  thefecond  too,  and  not 
 mentioned  in  any  of  the  firft  writers ,  but  the  fum 
 of  Church  Officers  enumerated  without  them.  Much 
 more  novel  is  the  unlawful  ufe  of  Images  in  Churches 
 or  as  immediate  inftruments  to  excite  devotion  in 
 prayer,  and  for  other  lawful  ufe,  we  deny  it 
 not. 
 
 6.  But  principally  I  would  intreat  Bellarmine  and 
 the  Pope  that  hereafter  they  would  obtrude  no  un- 
 written word  upon  us,but  what  is  proved  to  be  fuch  , 
 at  leaft  by  his  own  Rules.  Let  us  have  fome  proof 
 that  it  proceedcth  from  the  univerfal  Church  f  and 
 not  their  naked  word  without  evidences.  And 
 then  wemuft  intreat  them  to  be  fohoneft,  as  not 
 to  unchurch  the  Gnekj,  Abtjfwe:^  Armenians \Pro~ 
 teftants ,  and  all  the  Chriftians  in  the  world  except 
 Romanifts  y  that  fo  they  may  be  the  whole  Catho- 
 like  Church  ,  and  then  prove  any  thing  to  be  the 
 word  of  God  by  their  own  Teftimony  alone.  Nor 
 yet  to  perfwade  us  that  fuch  a  Council  as  theirs  at 
 Trent  conteined  the  whole  Catholike  Church  real 
 or  representative :  nor  yet  to  bring  us  two  or  three  - 
 Fathers ,  and  fay  that  thofe  were  all  the  Doftors  of 
 the  Church. 
 
 K  3  .        More 
 
(J4) 
 
 More  particularly  I  anfwer  to  his  Rules  in  order. 
 To  the  firft  I  fay.  i.  That  prove  if  you  can  that  e- 
 ver  the  whole  Church  embraced  any  thing  as  a  point 
 .of  Divine  faith  which  is  not  contained  in  the  Writ* 
 ten  Word  2.  If  the  whole  Church  embrace  rt , 
 then  it  is  no  fecret ,  and  therefore  we  al!  may  know 
 it  ,  yea  and  a&ually  do  know  it  as  well  as  the 
 Pope, 
 
 To  the  fecond  Rule  I  fay  ,  You  may  prove  a  mi- 
 ftaken  obfervanceof  rites  by  the  greater  part  of  the 
 Church,  but  prove  that  the  Vehole  Church  kept  any 
 thing  unwritten,  which  none  could  conftitute  but 
 God:  But  if  they  did,  ftillitmuft  needs  be  known  to 
 all,  and  therefore  not  controvertible,  or  locktup 
 m  the  Popes  clofet  Prove  alfo  that  the  univerfal 
 Church  may  not  erre  in  fome  lefler  matters  about 
 Chrifts  fuppofed  conftitutions. 
 
 To  the  third  I  fay,  If  by  \jill  times pjft~] you  in- 
 clude the  Apoftles  ,  then  we  grant  your  Rule : 
 but  meer  Eccleiiaftical  Carions  may  be  obferved 
 throughall  times  (hortly  after  the  Apoftles,  and  yet 
 not -as  Apottolical ,  but  Ecclefiaftkal  :  Yet  when 
 you  come  to  try  your  Traditions  by  this  Rule,  Iain 
 not  out  of  doubt  that  you  will  but  difgrace  them  , 
 and  fail  your  Readers  juft  expectations. 
 
 To  the  fourth  I  lay,  1 . 1  will  believe  you,  if  you 
 fpeak  of  ail  the  Doctors  of  the  Church  next  to  the 
 Apoftles,  or  fo  neer  as  that  the  danger  of  miftaking 
 was  not  great.  2.  Rut  I  do  not  believe  that  you 
 will  find  any  of  your  Traditions  afferted  to  be  Gods 
 Word,  by  all  the  Doftors  of  the  Church  (nor  neer 
 alt)  in  any  one  ^ge  :  unlefsyou  make  your  fadion  to 
 be  all 
 
 -  The  lad  Rule  is  but  a  meer  trick  of  wit  to  get  the 
 
 key 
 
ity) 
 
 into  the  Popes  hand  alone :  To  which  I  fay,  i .  A 
 hurch  rjiat  hath  had  an  interrupted  fueceilion  of 
 true  Paftors  from  theApoftles ,  may  fall  into  many 
 errors  in  procefs  of  time  ,  which  in  TertuEians  and 
 Iren&m  dayes,  when  the  memory  of  all  the  Apeftles 
 pra&ices  were  fo  frclh^  they  could  rot  fall  into  fo 
 eafily.  2.  Thofe  Churches  have  received  their  un- 
 written verities,  'cither  by  writings  from  their  pre- 
 deceflbrsor  without:  If  by  writings,  why  cannot 
 others  find  it  there  as  well  as  they  ?  If  without ,  it 
 muft  be  an  uncertain,  and  mutable  means ;  or  by 
 a  means  fo  publike  itill  that  all  as  well  as  they  may 
 know  of  it.  3.  And  wt  undertake  to  prove  that 
 the  fucceffion  of.  true  Paftors  of  the  Romijh  Sre  hath 
 been  long  ago ,  and  often  interrupted.  And 
 therefore'this  Rule  will  not  ferveyour  turns. 
 
 But  though  I  have  been  long  upon  this  principle 
 of  the  Papiiis  to  prove  the  uncertainty  of  their 
 faith,  yet  the  next  is  the  chief  that  I  intended, 
 which  alfo  proveth  the  mutability  of  it. 
 
 2.  The Papifis  ordinarily  hold  that  as  torn  ,  that 
 ^  Gods  Word  which  the  Pope  with  his  Clergy  fay  is 
 Gods  Word ;  and  that  his  determination  or  Decla- 
 ration that  this  or  that  is  a  point  of  faith,  doth  make 
 it  to  hs  a  point  of  faith ,  and  neceffary  to  be  believ- 
 ed to  falvation,  which  before  was  not  fo ;  So  that 
 according  to  the  Papifts ,  the  Churches  faith  qnuft 
 alter  at  the  Popes  pleafure  (at  leaft  with  his  Clergy) 
 And  by  new  declarations  £nd  determinations,  he  may 
 make  them  a  new  Article  of  their  Creed ,  when  he 
 will :  fo  that  their  faith  is  as  mutable  and  fallible 
 as  their  Pope ;  and  this  they  are  themfelves  aware  of: 
 and  therefore  feign  him  to  be  infallible  that  they  may 
 prove  their  faith  infallible  :  which  if  they  could  do 
 
 K  4  fas 
 
(as  they  never  can)  yet  fiill  their  faith  is  mutable 
 by  their  own  eonfeilion ,  if  not  by  revocations ,  yet 
 by  new  additions  as  tow  :  fo  that  their  Religion  is  in 
 continual  progrefs  or  flux ,  and  groweth  in  quanti- 
 ty as  every  Pope  doth  adde  his  Determinations.  Now 
 I  would  know  of  any  Papift  in  the  world ,  or  of  the 
 Pope  himfelf  if  he  would  condefcend  to  fuch  con- 
 fiderations ,  whether  they  are  fure  that  yet  they 
 have  all  that  is  made  neceffary'to  be  believed  to 
 falvation ,  upon  fuppofal  of  their  determination  ? 
 How  can  they  tell  but  that  their  fucceflbrs  may 
 make  the  Creed  as  long  again  as  it  is ,  and  make 
 their  Religion  another  thing  ?  I  know  they  will 
 fay  ,  that  -as  to  them  no  more  is  de  fide  then  the 
 Pope  determineth  to  be  fo, 
 
 But  then,  i.  If  he  would  not  determine  it,  no 
 man  (hould  be  bound  to  believe  in  Chrift,  and  fo 
 HOnc  be  damned  for  unbelief. 
 
 2  If  it  be  a  benefit '  to  have  all  points  of 
 faith  determined  ,  Why  are  they  not  dsne,  but 
 one  Pope  muft  adde  one ,  and  another  2cdQ  ano- 
 ther to  the  end  of  the  world  (if  Chrift  {hould  let 
 them  go  on.) 
 
 3.  Sure  the  preaching  of  any  one  Apo- 
 file  or  other  Preacher  of  the  Gofpel  in  the 
 firft  age  did  leave  the  unbeltevers  without  excufe ; 
 and  not  onely  the  Cathedral  Determination  of 
 Saint  Peter  And  why  then  doth  not  any  Prea- 
 chers Revela'tion  of  Gods  will  from  his  Word , 
 oblige  men  now  to  believe  as  well  as  it  did 
 then? 
 
 And  3.  It  is  evident  and  undenyable  that  their 
 praftice  is  according  to  their  principles.    The  Po- 
 pifh  Religion  changeth  fo  faft  by  the  new  addi- 
 tions 
 
('37) 
 
 dons  of  fevcral  Popes  ,  that  it  is  not  the  fame 
 thing  now,  as  ic  was  heretofore.  Look  but  into 
 the  Oath ,  or  Trent  Confeflion  which  I  recited 
 in  the  beginning  ,.  and  you  may  prefently  fee 
 how  their  Religion  is  fwclled  bigger  then  it  was,' 
 All  the  Popes  Decretals ,  or  at  Jeait  all  the  Ca- 
 nons of  Trent ,  and  every  General  Council  (at 
 leaft ,  ^confirmed  by  the  Pope)  do  enlarge  their 
 faith,  as  they  adde  any  thing  to  what  went  be- 
 fore. What  a  multitude  of  things  arc  de  fide 
 now  ,  that  were  not  fo  within  a  thoufand 
 years?  What  man  can  give  up  himfelf  to  fuch 
 a  growing  Religion ,  where  we  muft  waite  on 
 the  Pope,  as  the  Enthufiafts  do  on  God,  for 
 new  Additional  Revelations  ?  And  cannot  know 
 when  we  have  all  or  halfe.  How  can  they  tell 
 but  their  Creed  may  fill  more  volumes  yet  be- 
 fore that  all  their  Popes  have  done  with  it  ? 
 
 Nay  further  note ,  that  the  Pope  can  make 
 not  onely  new  wayes  to  Heaven  ,  but  feveral 
 wayes  to  Heaven  at  once.  He  could  once  dif- 
 pence  with  the  Bohemians  for  receiving  in  both 
 kinds ,  and  yet  make  it  neceflary  to  the  falvatt- 
 on  of  others ,  to  take  it  but  in  one ,  becaufc  he 
 fo  decreed  it  to  be  given.  So  that  there  fhall 
 be  one  Creed  in  one  part  of  the  world,  and  ano- 
 ther in  the  reft. 
 
 It  is  a  damnable  Herefie  in  parts  that  are  ab- 
 folutely  under  his  power,  for  thevuglar  te  read 
 the  Scripture  in  their  own  Tongue.  But  in 
 England  ,  he  can  make  it  Lawfnll  ,  left  it  hin- 
 der his  defignes  ,  though  his  Doftors  have  long 
 determined  that  it  is  the  Mother  of  all  Here- 
 fies. 
 
 So 
 
So  chat  Popery  is  not  the  fame  thing  in  one  Country 
 Visit  ism  another*  nor  the  ferae  thing  ztRome  it  felf 
 in  one  age  as  it  is  at  another. 
 
 To  give  you  a  frefh  example :  How  long  have  the 
 Dominicans  and  Jefuites,   the  Janfenifts ,    and  the 
 Molinifts  been  in  contention  aboue'Predeftination  , 
 Freewill,  Predetermination ,  Uoiverftl  Redemption, 
 &c>  and  one  party  condemned  the  other,  profeffing 
 their  opinions  to  be  heretical  i  a-;d  deftru&ive  tq» 
 •the  Catholike  faith  ?  as  is  to  be  feen  in  the  writings 
 between  rPetavim>  Ricardw,  and  Vincentim^  Lenis\ 
 tUat  From&ndm^  with  many  "more  before  them  :  But 
 when  they  fpe^k  to  us  about  thefe  matters  they  per* 
 livade.us  that  it  is  onely  about  certain  Shool  points 
 thac'the-y  differ  ,.and  not  about  any  points  of  faith  : 
 For  they  are  not  points  of  faith  to  us  till  the  Pope 
 have  determined  them.    And  while  the  eager  con- . 
 tenders  on  either  fide  endeavor  to  have  the  Pope 
 determine  the  controverfie  on  their  fide,  no  Pope 
 durft  do  it  for  fear  of  iofing  the  reputation  of  his 
 infallibility  with  the  adverfe  party;  and  fo  the  un- 
 merciful Popes  have  long  fuffered  their  Doftorsto 
 live  in  contention,   and  to  write  voluminoufiy  a- 
 gainftone  another,  and  their  Romane  Church  to  be 
 broken  into  parties ,  becaufe  they  would  not  once 
 open  their  mouths  to  decide  the  difference.     But 
 now  at  laft  it  pleafed  Pope  Innocent  the  tenth(though 
 he  durft  not  touch  the  principal  points  )  to  favor  his 
 jefaiccs  fo  far  as  to  determine^  five  of  the  controver- 
 ted points  for  the  Molinifts  againft  the  Janfenians 
 (when  Pope  Clement  was  once  about  determining  all 
 for  the  Dominicans  as  tt^cy  thought )  Mark  here  the 
 agreement  of  the  Papifts,  and  the  ftability  of  their 
 faith.     Before  the  determination  each  party  main- 
 tain- 
 
(n9) 
 
 tained  their  way  as  de  fide ,  and  accufed  the  other  as 
 Heretical  i  fome  boldly  prognofticated  ( as  our 
 Thomas  lAnglu*  alias  white  )  that  the  Pope  would 
 never  determine  the  eontroverfie  about  Predetermi- 
 nation. Acd  now  the  Pope  hath  tryed  the  ftomacks 
 of  his  Dominican*  with  the  Determination  of  rhefc 
 five  Articles.  Firft,  to  fee  how  they  will  digeft  them 
 before  he  went  further  :  And  he  pronouoccth  them 
 to  be  Heretical,  and  fome  of  them  temerarious,  im- 
 pious ,  and  blafphemous  too ,  condemning  them 
 with  Anathema  :  Now  thofe  become  points  of  faith 
 on  one  fide,  and  Herefies  on*  the  other  which  were 
 none  before.  Till  this  Determination  the  Church  of 
 Rome  wanted  five  Articles  of  their  Creed ,  or  had 
 five  fewer  then  now  they  have  :  A  man  might  have 
 been  faved  before,  that  had  believed,  that  Q  Liberty 
 from  necejfitj  u  not  neceffarj  to  LMerif^  with  the  reft 
 of  them ,  but  now  all  of  that  belief  muft  be  damned. 
 And  was  not  the  Pope  unmerciful  to  the  poor  Do- 
 minicans,  to  fend  them  all  to  Hell,  that  cannot 
 change  their  belief,  knowing  how  hard  it  is  for  a 
 learned  Tribe  ,  efpccially  fo  countenanced  by  Au- 
 guftine, and  Thomas,  to  alter  their  mindes  unfeigned - 
 ly  at  a  word.  And  yet  in  the  Trent  Confeflion  they 
 muft  all  folemnly  fwear  and  vow  that  all  things  deli- 
 vered, defiued,  and  declared,  bythefacred  Canons 
 and  Oecumenical  Councils ,  efpecially  that  of  7>*/tf, 
 they  do  without  doubting  receive  and  profefs ;  though 
 no  man  had  ever  heard  the  Popes  Reafons  ;  yet  if  he 
 do  but  fee  the  Determination  of  their  Church ,  he 
 muft  prefently  not  onely  believe  the  contrary  'to 
 what  he  believed  before ,  but  do  it  alfo  without 
 doubting  ;  though  they'l  confefs  millions  are  faved 
 that*  believe  Chrift  to  be  the  Son  of  God  ,  though 
 
 not 
 
not  without  doubting.    Well :  but  fee  what  unity  is 
 procured  by  the  addition  of  thefe  new  Articles  to 
 their  Oeed?  The  French  Doftors  afcribe  to   his 
 holinefs  that  the  faid  Articles  may  be  taken  in  feverai 
 fences :  The  one  fence  is  Heretical,  Lutheran  or  Cal- 
 vinian^  but  that  is  a  fence  ,  That*  the  toords  lawfully 
 ufed  will  net  hear,  but  mely  may  malignantly  be  fafi- 
 enedto  them  (fay  they)  The  other  fence  (  which  is 
 genuine  and  proper  )    they  Defend  themfehes ,  as 
 true,  and  as  pertaining  to  the  Belief  of  the  Church  , 
 as  theTtoBrine  of  Auguftine ,  and  as  defined  by  the 
 Council  of  Trent ,  and  tire  contrary  Opinion  ei Mo- 
 lina and  the  adverfaries  others  maintain  to  be  Pelagi- 
 an or  Semipelagian,  See  here  whatthrPapifts  them- 
 felves  now  do  impiicitely  charge  upon  the  Pope; 
 That  he  (by  his  exprefs  uolimited   condemnation  ) 
 doth  malignantly  faften  an  Heretical  fence  en  the 
 words  ,  which  properly  they  will  not  bear  ,  or  clfe 
 that  hccontradi&eth  Auguftine  and  the  Council  of 
 Trent  f  and  Anathematizeth  the  Chriftian  faith,  and 
 maintaincth  the  Semipelagian  Herefie  of  CMolina. 
 And  yet  muft  we  judge  either  their  Pope  to  be  in- 
 fallible; or  their  Church  to  be  at  fuch  unity  in  faith 
 as  they  would  make  the  ignorant  vulgar  beIieve?Morc 
 of  the  like  contention  about  his  holinefs  Determina- 
 tions you  may   fee  in  Tho.  whites  Appendicnla  ad 
 fonum  Bnccina  ,    and  Franfcus  Macedo  his  Lituus 
 Lufttanm :  In  all  which  you  may  fee  that  all  the  com- 
 fort that  the  poor  Dominicans  have  left  them  (even 
 their  hope  of  fal  vation  if  they  be  Papifts  indeed)  con- 
 fiftethinthis,  that  the  Popefpeaks  one  thing  and 
 means  another  ,  and  that  (  as  white  fo  merrily  faith, 
 in  fo  fad  a  matter  )  The  wife  father  of  the  Church 
 Was  necejp tated  for  the  appcafwg  of  contentions  ,  to 
 
 grm 
 
(140 
 
 grtnl  lh*  wtort  turbulent  party  their  TPords  ,  ank  the 
 more  obedient  fArtj  their  fence  :  fo  that  when  the  Pope 
 hath  done  all  that  he  can  to  determine  their  contro- 
 verfies,  they  will  ftill  &y,  that  he  determined  but 
 the  words  (nay  he  doth  but  grant  one  party  their 
 words  )  and  not  the  meaning :  gnd  fo  not  onely 
 fenc€  ,  but  bare  terms  muft  be  made  Articles  of 
 faith. 
 
 And  here  you  may  fee  the  great  force  of  the  Pa- 
 pifts  arguing  for  a  ne4ce/fity  of  a  living  Judge  to  de- 
 termine of  the  fence  of  Scriptare ,  becaufe  the  Scri- 
 pture is  fo  ambiguous  that  each  one  will  elfe  wrcft  it, 
 bis  own  way  :  And  do  we  sot  fee,  that  the  Pope  can- 
 net,  after  fo  many  years  deliberation  ,  determine 
 five  ftiort  Articles  fo  exprefly  and  plainly  ,  even 
 when  he  dotb  it  of  purpofe  to  decide  the  controjtr- 
 fie,  as  to  make  his  learned  Doftors  anderftand  him  ? 
 but  that  each  party  doth  take  his  Words  to  be  either 
 for,or  not  againft  their  opinions,  and  bold  their  opi- 
 nions as  faft  fince  his  determination  as  before  :  And 
 fo  tiiey  do  by  Angnftine,  Thomas  and  the  Council  of 
 Trent :  each  party  confidently  perfwading  the  world 
 that  they  were  of  their  fide.  And  may  not  God 
 have  the  honor  of  fpeaking  as  plainly  as  the  Pope  or 
 Thomas  or  the  Council  of  Trent  ?  and  cannot  we 
 well  be  without  the  Docifion.ef  fuch  a  Judge,  as 
 cannot  fpeak  fo.as  to  be  underttood  by  hi$.  grcateft 
 Doftors  himfelf. 
 
 So  that  the  Principles  and  Practices  of  the  Roma- 
 nifts  do  affure  us  that  their  faith  is  unfixed  9  grow- 
 ing and  mutable  •  they  may  be  one  year  of  one  Relt- 
 £ion,and  another  year  of  another  ,as  pltaft  the  Pope: 
 A  Dominican  might  have  been  fared  at  any  time 
 fince  the  creation  till  Maj  3 1 . 1 65  3.  when  the  Popes 
 
 Deter 
 
040 
 
 Determination  was  dated  :  but  rifrw  they  mud  all 
 be  damned  for  herefle.  There  is  a  new  way  to  hea- 
 ven made  1653.  that  never  was  before  :  and  for 
 ought  they  .know  to  the  contrary  before  their  Popes 
 have  done  Determining ,  there  may  be  five  hun- 
 dred Articles  more  in  their  Creed.  So  that  for  my 
 part  I  defire  not  either  to  be  (hut  out  of  heaven  at 
 the  pleafure  of  every  new  Pope,  nor  to  be  of  To 
 uncertain  and  changeable  a  Religion  ;  Andleannot 
 think  therefore  that  Popery  is  a  kk  way  tofaiva- 
 tion. 
 
 Arg.  8..  ThatDoBrine  Which  derogatethfrom  the 
 written  Wordof  God  ,  and  fetteththe  Decrees  of  men 
 above  it*  enabling  them  to  contradict  its  <mofi  exprefs 
 inftit  tit  ions ,  ts  no/afe  way  tofalvation  :  rButJ)tch  is 
 the  cDoUrineof  Poferj  :  therefore  it  is  no  fafewaj  t$ 
 falvation 
 
 The  Major  is  unquestionably  true  among  trOe  Chri- 
 ftians.  For  the  proof  of  the  Minor  I  (hail  only  give 
 you  three  inftances  of  the  Poptih  Do.ftrine,  hecaufe 
 I  intend  not  to  be  too  particular  ,  left  I  be  too 
 large. 
 
 The  firft  is,their  affirming  the  Scripture  both  to  be 
 infufficient  to  difcovQr  the  whole  dodrine  of  faith,a« 
 being  hue  @ne  part  of  God?  Word  ,  and  Tradition 
 the  other  part ,  and  alfo  to  be  no  Word  of  God  at 
 3\\.to:us ,  till  the  Pope  and  his  Clergy  do  authorita- 
 tively determine  it  fo  to  be;  or  that  we  cannot 
 know  die  Scripture  to  be  Gods  word,  but  upon  the 
 Authority  of  the  Churches  determinatipn.  But  of 
 this  I  have  fpoken  before  ,  and  (hall  do  more  in  ano- 
 ther difpute. 
 
 The 
 
( m ) 
 
 Thefecondinftancethatlgive  is,  Their  changing 
 Chrifts  moft  exprefs  inftitution  ,  by  withholding 
 '  the  Cup  in  the  Lords  Supper  from  the  people,  and 
 giving  them  but  half  the  Sacrament. I  am  not  now  dis- 
 puting about  the  efficacy  or  inefficacy  of  one  half, 
 fo  delivered ;  but  proving  the  intolerable  Arrogan- 
 cy  of  the  Papifts  that  dare  fet  up  the  will  of  man  a- 
 brove  Gods  Word  ,  and  give  power  to  the  Pope  to 
 change  Chrifts  Inftitutions ;  and  not  onely  to  adde 
 but  to  diminifh  ,  and  exprefly  to  contradift  Chrift, 
 and  forbid  what  he  comraandeth.  I  know  they  pre- 
 tend^hat  it  was  but  to  the  twelve  Apoftles  that 
 Chf ift  gave  the  Cup  ,  and  not  to  thp  Laity  :  True  , 
 nor  the  bread  neither  :  but  then  if  he  intended  that 
 none  but  the  Clergy  have  the  Cup,  why  may  they 
 not  as  well  fay  fo  of  the  Bread  ?  But  do  not  thefe 
 deceivers  know  ?  i.  That  Chrift  gives  this  reafon  of 
 his  adminiftringtheCup  [Brinks  jet  All  of 'it :  F$r 
 this  is  rnj  blood  of  the  Nety  Teftament  which  isjhedfor 
 many  for  the  Remijpen  of  fins?]  So  chat  if  this  rea- 
 fon hold  to  others ,  if  his  blood  be  fhed  for  the  fins 
 of  others  as  well  as  for  theClergic,  then  the  com- 
 mand extendeth  to  others  [Drinks  je  all  of  it*~\ 
 And  do  they  not  know  that  Luke  further  intimateth 
 this  in  his  narration  of  the  words  of  Chrift  [This 
 Cup  is  the  New  Tefiament  in  my  bhod  Which  is /bed for 
 you}']  So  that  thofe  whom  it  is  (bed  for  (and  we  may 
 difcern  to  be  Believers )  it  may  be  applycd  to, 
 2.  And  do  they  not  know  that  Paul  delivereth  the 
 dodrinc  both  of  the  Biead'andCup^s  from  the  Lord, 
 to  the  whole  Church  of  Corinth,  i  Cor.  n.  and  not 
 onely  to  the  Clergy  ?  Is  it  not  ail  that  he  exprefly 
 commandeth  to  [Examine  themf elves ,  and  fo  to  eat 
 ■of  this  Break  and  "Drink  of  this  Cup  Q  Aias  j  they 
 
 know 
 
(H4) 
 
 know  all  this :  they  cannot  but  know  it ,  and  yet 
 they  will  contradid  the  exprefs  word  of  God  : 
 God  faith  {^Drink^ye  aUof  *r]]  and  Q  Let  a,  man  ex-  ' 
 amine himjelf ',  mdfodrin\\~\  The  Pope  faith,  Let 
 none  of  the  people  drink  of  it ,  but  the  Clergy  on- 
 ly. What  is  this  but  to  abrogate  Gods  Laws ,  and 
 fet  up  the  Popes  above  and  againft  it?  Yeaunlefs  it 
 were  to  (hew  the  world  their  Power  to  contradid: 
 Cbrift  and  deftroy  his  word ,  who  can  imagine  what 
 {hould  move  them  to  this  attempt  ?  If  there  were 
 any  temptation  of  profit  or  honor  in  the  bufinefs 
 ^as  there  is  in  themaintaingof  the  Popes  fupremacy, 
 Purgatory,  Indulgences,  Pardons,  e^.)  we  (hould 
 not  wonder  at* it :  But  what  profit,  or  honor,  or 
 picture  is  it,  thus  to  contradict  Chrift?  and  for 
 them  that  adde  fuch  a  multitude  of  their  own  Cere-' 
 monies ,  to  affeft  fo  to  cut  off  one  half  of  the  Sa- 
 cramental Rite  and  matter  which  Chrift  ordaitv- 
 ed. 
 
 Nay  thirdly,  Do  not  thefe  men  know  that  the 
 Bread  and  Cup  were  both  given  to  the  people  by 
 the  Primitive  Church?  and  that  it  fo  continued  for 
 many  hundred  years?  and  that  their  alteration  is  a 
 meer  novelty.  Yes,  they  kn$w  all  this :  For  the 
 matter  is  fo  far  pail  doubt  tha:  they  cannot  but  know 
 it.  And  yet  thefe  deceivers  would  make  the  people 
 believe  that  they  are  of  the  old  Religion,  and  our  Re- 
 gion is  new.  Thefe  are  they  that  cry  out  againft  our 
 cafting  off  Apoftolical  Traditions,  and  the  Churches 
 conftitacioiis  and  ctiftoms,'  and  going  in  new  wayes 
 which  our  forefathers  knew  not  :  Thefe  are  they 
 that  make  it  a  mark  of  an  Apoftolical  Tradition, 
 that  the  -whole  Church  hath  received  it,  and  tfet  as 
 from  the  Apoftles.     And  yet  thefe  men  dare  caft  off, 
 
 not 
 
not  onely  that  which  they  know  the  whole  primitive 
 Church  received  and  pr^tttfed  as  from  the  Apoftles 
 (as  fuftin  CMartjr ,  TertuUian  ,  and  all  antiquity 
 proiefs)  butalfois  exprefly.  contained  in  the  Scrip- 
 ture. With  what  face  can  thefe  that  exclaim  againft 
 novelty,  introduce  fuch  a  palpable  novelty  into  the 
 Church?  with  what  face  can  they  that  fo  cry  up  anti- 
 quity,gainfay  all  antiqiuty?  and  they  that  cry  up  the 
 wholeChnrches  confentfo  goagainft  thecbrlfent  of  the 
 whole  Church  for  fo  many  Ages  after  the  Apofties  ? 
 They  dare  not  deny  but  this  part  of  Popery  is  utter*5 
 ly  New,  againft  the  conftant  pradtit'e  and  Canons  of 
 all  Churches. 
 
 The  third  point  ^vhich  I  {hall  inftance  in  , 
 is  i  Their  performing  Gods  publike  fervicc  in  La- 
 tine  ,  and  forbidding  the  people  to  read  the 
 Scriptures  in  their  known  vulgar  Tongue ;  when 
 as  the  Apoftle  "Paul  hath  written  the  greateffc 
 part  of  a  whole  Chapter,  i  Cor.  14.  exprefly  a- 
 gainft  this  opinion  and  practice  \  and  for  ufing 
 of  a  known  tongue  that  others  may  underftand 
 and  be  edified.  The  evaflons  by  which  they 
 would  elude  that  part  of  Scripture ;  are  fo  fence- 
 kfs  that  I  think  it  nOtneceflary  to  recite  them  :  but 
 rather  fuppofe  that  they  need  no  other  confutation 
 ,  than  the  bare  confiderate  reading'of  the  Text;  and 
 therefore  I  fhall  venture  the  Reader  ( if  he  have 
 j  common  capacity  and  impartiality ,and  be  but  willing 
 to  know  the  truth)  upon  any  thing  that  the  Papifts 
 Iftiallbe  able  to  fay  ,  for  their  Latine  Service  %  and 
 locking  up  the  Scriptures,  fo  be  it  he  will  but. read 
 that  Chapter  confiderately.  And  are  not  thefe 
 good  Teachers  in  Chrifts  School  that  will  lock  up 
 the  Grammar  from  their  Schollars ,   when  it  is 
 
 I;  M 
 
the  very  office  of  the  Presbyters  to  teach  it  the  peo- 
 ple ?  And  to  hide  from  them  that  word  of  the  living 
 God,  which  he  hath  given  the  world  to  be  their  Di- 
 rctStory  to  falvation  ?  The  Prophets,  andChriftand 
 the  Apoftles  did  fpeak  and  write  this  w©rd  in  a  known 
 toflgu^  to  the  people  to  whom  they  did  immediately 
 dire&  it :  And  muft  All  hear  and  read  it  then,  and 
 onely  the  Learned  now  ?  Are  not  thefe  the  men  that 
 takeaway  the  Key  of  knowledge,  and  will  neither 
 enter  in  themfelves,  nor  fuffer  others  to  eater  ?  They 
 do  exprefly  contradift  the  Commands  of  Gdd,  and 
 bid  the  people  not  read  the  Scripture ,  when  God 
 hath  charged  them  to  write  it  on  the  very  pofts  of 
 their  houfes ,  and  on  their  doofs,  and  that  it  be  as  a 
 frontlet  between  their  eyes ,  and  that  they  teach  it 
 their  children  ,  fpeakingof  it  lying  down  and  riling 
 up,  at  home  and  abroad,  Dent.  6  &  1 1 .  God  makes 
 it  themark of  the  Blcffed man,  PfaL  i.  2, 3.  To  me- 
 ditate day  and  night  in  his  Law,  as  making  jt  his  de- 
 light:  andthePapifts  commonly  maintain  in  their 
 writings  that  to  have  the  Scripture  in  the  vulgar 
 tongue  is  the  root  of  all  herefies.  God  makech 
 theftudy  of  his  word  th£  duty  and  mark  of  all  his 
 Difciples,  and  the  Papifts  make  ic  the  mark  of  a  He- 
 retick  ,  and  have  burned  many  a  one  for  it  here  in 
 Queen  Maries  dayes,and  tormented  and  burnt  many 
 by  their  bloody  inquifition  for  it  abroad.  The  very 
 Pharifces  thought  that  their  vulgar  were  curfed  that 
 knew  not  the  Law ,  and  the  Papifts  will  not  let  it  be 
 made  known^  to  them  left  it  make  them  accurfed. 
 God  faith  {To  the  LaW  and  to  the  Teftimonj  :  iftbej 
 fpeal^not  according  tcthisVeord^  it  m  becaufe  there  it 
 m  ligm  in  them^  Ifa.  8.  20.  ]  The  Papifts  cry  out 
 frtcnl* —  bine  away  :  let  it  alone ,  meddle  not  with 
 
 it 
 
(H7J 
 
 it  ,  it  will  make  you  Hcrcticks  :  And  indeed  they 
 have  had  large  experience  that  the  way  which  they 
 call  herefie,  and  ccntradi&eth  their  impieties  ,  is 
 moft  effe&ually  promoted  by  the  word  of  God  : 
 and  therefore  they  think  they  haVe  fome  rcafon  to 
 fpeak  againft  it.  Saint  John  faith  [Thefe  things  are 
 written  that  ye  might  (relieve  ,  and  that  believing  yee 
 might  have  life  throagh  his  name~\  Joh.  20.  J  I .  The 
 Papifts  fay,  Read  not  thefe  holy  writings,  left  they  de- 
 ftroy  your  faith,  and  bring  you  to  damnation.  When 
 the  man  Lu^  10.  26,  asketh  Chrift  [what  Shall  I 
 do  to  inherit  eternal  life  Y\  Chrift  anfwerfeth  him  thus 
 [what  U  written  in  the  Law  ?  how  readeft  thou  ?]  di- 
 recting to  the  courfe  which  the  Papifts  da  forbid.The 
 Apoftle  faith*  that  [  tvhatfoevcr  things  Were  Written 
 aforetime  y  were  written  for  our  Learning ,  that  we 
 through  patience  and  comfort  of  the  Scripture  might 
 have  hope 2  Rom.  15.4.  But  the  Papifts  will  not  have 
 men  learn  that,  which  was  written  for  their  Learn  • 
 ing,  Comfort  and  Hope.  John  wrote  to  fathers  $ 
 young  men,and children,  ijohn  2.  12, 13, 14.  Gods 
 anger  againft  the  Jews  was  that  [  He  had  written  to 
 them  the  great  or  wonderful  things  of  his  Lato  ,  and 
 thej  had  accounted  them  *s  ft  range  things~\  Hof  8. 1 2. 
 And  the  Papifts  will  force  people  to  be  ftrange  to 
 thefe  writings.  Yet  how  familiar  (comparatively) 
 they  were  to  the  vulgar  Jews  and  their  very  children 
 ii  known  and  acknowledged,  Is  it  not  a  high  ad- 
 vancement of  the  Gofpel  Church,  above  the  legal 
 Jewilh  Church ,  which  the  Papifts  do  vouchfaie  it  ? 
 That  we  may  not  have  the  fame  liberty  or  means  of 
 knowledge  as  the  rcry  children  of  the  Jews  had? 
 their  children  muft  be  taught  the  Scripure,  lying 
 I  dtfwn  and  rifing  up3  and  our  eldeft  people  even  to 
 
 L  z  the 
 
0*8) 
 
 the  left  breath  mufi not  read  them,  vmlefs  they  can 
 learn  die  tongues  which  chey  were  firft  written  in. 
 The  Jewes   had  the   Septuagints    Tranflation  (or 
 that  fo  called)  when  the  Hebrew  grew  ftrange  to 
 them,  which  the  Apoftlesufed  in  their  ordinary  ci- 
 tations; and  they  heard  the  Gofpel  preached  in  the 
 Syriack,which  was  then  their  vulgar  tongue :  But  we 
 may  not  read  the  fame  in  our  Vulgar  tongue  by  the 
 Papiits  confent  t  Mofes^  Jofbua^  fofiah,  Nehemiah  , 
 Read  the  Scriptures  to  all  the  people,  Sxod.  24.  7. 
 7^.8.34,35^  2  King.  23*  1,2,  5.  Neh.  8.3.8.18. 
 &-9, 3  &  1 3*.  1 .    And  it  was  their  cuftome  to  read 
 M(£?s3lti&  the  Prophets  to  the  people  every  Sabbath 
 day,  Act.  13.  27.  &  15,  21.  2  Cor.  3.15.  Lh^  4,16. 
 And  Chrift  ufeth  to  reprehend  their  ilrangenefs  to 
 Scripture  paffages,  as  if  they  had  not  read  them  with 
 ffcch   words  as  thefe  £  Have  ye  not  read,  &c?"J  and 
 \Jrtave  ye  never  read\&i*f\Mat  .\z.  3,  5.  &  19.  4.  & 
 2126. &  22.  21.  Alarh^  *Z>  KX  26.  Luk^6. 3. ■£»£. 
 10.  26.    And  Mofes  commandeth  Urael,  the  Priefts, 
 Levites  and  all  the  Elders  thus tJJctft,  31. 11, 12,13. 
 \When  all  Ifrael  it  come  to  appear  before  the  Lord  thy 
 God  in  the  pUce  ^hich  he  fhall  chovfe  ,   thon  fhalt  read 
 uns  Law  before  all  Ifrael  in  their  bearing  ;  Gather  the 
 people  together,  men  and  w&men  and  children  3  and  the 
 jlran*er  that  is  within  thy  gates  ,  that  tiny  may  hear  , 
 and  that  they  may  ham  5  and  fear  the  Lord  your  God^ 
 find  obferije  to  Jo  all  the  words  of  this  Law ;  and  that 
 their  children  which  have  not  known  any  thing  maj 
 hear  and  lean:  to  fear  the  Lord  your  God ,  as  Ung  as 
 ye  live  in  the  land,&:c~2  It  was  therefore  in  a  known  , 
 tongue  that  itomft  be  read;  And  when  the  people  un-  j 
 derftocd  not  the  old  Hebrew  tongue  in  which  the  Law 
 was  Britten ,  by  reaion  of  the  change  of  their  fpeech  • 
 
(  H9  ) 
 
 in  the  captivity, NcbemUh  caufed  them  to  understand 
 the  Reading,  Nch.S.8.  No  doubt,  by  expreinng  it 
 in  the  language  which  they  underitcod.  Ar.d  yet 
 the  Papifts  forb.d  ihe  unlearned,  that  have  mod  need 
 of  teachings ,  the  ufe  of  the  holy  Scriptures  in  a 
 known  tongue  ,  and  make  it  the  mother  of  all  Here- 
 fies.  How  impioufly  againft  God  ,  and  how  cruelly 
 againfl;  men  t  is  this  committed  ?  Muft  the  God  of 
 heaven  fend  down  his  Spirit  to  didatean  illuminating 
 Doftrinc  to  his  Prophets  and  Apoftles  for  the  world? 
 muft  he  give  them  a  perfeft  Law,  by  which  Truth  and 
 Herefie  muft  be  difcemed  ?  Muft  he  fend  his  own  Son 
 to  preach  the  Gofpel  ?  and  caufe  his  inftruments  to 
 write  it ,  in  a  language  belt  known  to  thofe  than 
 they  converfed  with ,  or  to  the  world  that  was  to 
 be  converted  by  it  ?  And  muft  this  Dodrine  now  be 
 made  the  mother  of  Herefies ,  and  kept  from  the 
 eyes  of  the  people  that  ftiould  learn  it  ?  What,  muft 
 the  onely  rule  that  condemneth  Herefies ,  be  made 
 the  caufe  of  them?  Muft  the  light  jvhich  God  hath 
 given  the  world,  be  blamed  for  411  the  Darknefs 
 of  mens  errors?  Or  muft  men  be  kept  from  the 
 light  ,  for  fear  leaft  it  lead  them  into  Darknefs? 
 This  is  the  Popifh  Piety  and  Charity :  Xn  ftead  ofc" 
 !  helping  to  Illuminate  the  dark  world,  asattpreach- 
 I  ers  of  the  Gofpel  fhoulddo  (Aft.  26. 17, 10.)  they 
 I  muft  have  all  the  unlearned  to  put  out  their  eyes  f 
 I  and  be  led  by  their  guides  ,  and  truft  their  fouls 
 I  with  them  ,  for  fear  left  if  they  have  any  eyes  in 
 I  their  heads ,  and  any  light  to  walk  by ,  they  fhould 
 ftumble  or  erre  through  the  imperfe&ion  of  their 
 
 ;  fight. 
 
 L  5  And 
 
05°) 
 
 And  yet  the  Paptfts,  who  fo  much  pretend  to  tint  - 
 ty,  are  various  and  changeable  in  this  high  point  of 
 their  abomination ,  as  well  as  in  other  things.     For 
 when  they  once  fee  that  they  cannot  keep  the  Scrip- 
 tures from  the  people,  becaufe  the  Proteftants  Tran- 
 flations  are  among  them*  then  they  will  permit  them 
 to  read  their  own  Tranflations  :  And  upon  this  ac- 
 count the  Rhemifts  tranflated  the  New  Tcflamcnt 
 into  Englifb-r  when  they  faw  they  could  not  wholly 
 fupprefs  and  hrde  that  light :  And  on  this  account  it 
 fcffi&t  our  Papiftsin  England^  and  feme  other  parts 
 where  the  Proteftants  abound  among  them,  are  per- 
 niitted  by  their  Priefts  (with  fome  warnings  of  the 
 ijcedleflnefs  \  and  the  danger  of  it)  to  1  cad  the  Scri- 
 pture in  their  Country  tongue :  When  as  to  a  Papift 
 sn  Spaine  or  Italy  it  is  no  Jefsa  crime  then  to  m«rit 
 the  Rack  or  Strappado  of  th'e  Inquificion  ,   and  its 
 ftrange  if  they  be  not  burnt  for  it  at  a  ftake.    So  that 
 I  have  rnet  with  fome  feduced  Papifts  in  England ,  fo 
 ignorant  oi  their  courfc  abroad ,  and  fo  gulled  by 
 the  lies  of  their  companions  or  Priefts,  that  they 
 would  not  believe  that  they  do  any  where  forbid  the 
 vulgar  to  read  the  Scripture  in  their  own  tongue ; 
 but  i^ere confidently  perfwaded  that  ie  was  our  flan- 
 der  of  them  :  fo  that  thefe  poor  people  believe  that 
 the  Sun  is  not  fct  in  Spaine  at  midnight ,  becaufe  it 
 {hin$$  at  noon  in  England.     Let  them  read  but  fob. 
 Arbor  em  Theefoph-  l$.c.  9.  Andradim  'Defevf.Con- 
 cil.  Trident.  L  4  Petrm  Li^etus  ^Dialog,  defacris  li- 
 brit  in  vulg*  E/oaj  non  evertendu  ♦  HofiHS  Dialog,  dt 
 Coinmnnion,  &C.  Pttrmfutor  de  Tranjlatione  BiblU: 
 'BelUrm.  deverbo  Dei  1.2.  r.  15.  &\6.  S  aimer  on.  in 
 iCor.<Vifp.$o.  BeKarmine  himfelf  mentioneth the 
 Index  Ubrorum  prohibit,  of  Pope  Tim  4.  Reg.  4. 
 
 which 
 
which  forbiddeth  the  reading  of  the  Scripture,  in  the 
 vulgar  tongue,except  only  to  thofe  that  the  ordinary 
 (hall  think  will  receive  good  and  not  harm  by  it,  and 
 fo  {hall  have  a  licence  from  him  in  writing  ,  and  they 
 pronounce  that  the  common  permiflionof  the  Scri- 
 ptures thus  doth  more  harm  then  good  :  The  lame 
 Index  wa$  after  enereafed  and  approved  by  Pope 
 Sixtfu  5.  and  Clemens  8.  And  how  few  they  are  that 
 their  Ordinaries  will  grant  Licences  to,  for  the  read- 
 ing of  Scripture,  is  too  well  known  by  common  ex- 
 perience.    The  Kings  oi  Spain*  forbid  all  Tranflati- 
 ons  of  the  Bible  into  the  vulgar  tongues ;  and  A  I- 
 phonfw  a  Cafiro  commendeth  them  for  it :  and  many 
 a  one  hath  been  burnt  to  afhes  for  felling,  keeping, 
 or  reading  fuch  Bibles,  in  Spaine,  Italy ,  and  Savoy. 
 And  Hellarmine  mentioneth  the  Seff.  22.  cap.  8.  and 
 Can.  9.  of  the  Council  of  Trent  forbidding  both 
 the  Common  reading  of  fuch  Bibles ,  aad  alfo  the 
 publike  ufe  of  them  in  the  Churches ,  in  both  which 
 we  muft  have  them  onely  in  Bebreto ,  Gree^  and 
 v  Latine.     Be/larm.ubifupr.    If  thefe.be  not  notori- 
 ous enemies  of  the  Light ,  who  are  ?  David  faith, 
 Pfal.  1 1 9.  That  the  word  was  a  Lanterne  to  his  feet, 
 and  a  Light  to  his  Paths.     Ifaiah  fends  us  to  the 
 Law  and  to  the  tettimony  ,  faying  that  if  they  fpeak 
 not  according  to  thefe  it  is  becaufe  there  is  no  light 
 in  them,  Jfa.  8.20.  And  the  Phpifts  fay  (as  Arhoretu 
 nbifnpra  )  that  the  reading  the  Scriptures  in  the 
 vulgar  tongue  is  the  Rife  or  Root  of  all  Herefie* : 
 And  (o  the  Sun  muft  be  taken  out  of  the  firmament 
 as  being  the  fountain  of  all  darknefs ,  or  at  leaft  the 
 caufe  of  mens  wandrings.     Onely  where  they  can- 
 not help  it  (or  as  S  tap  let  on  faith,  where  Herefies  are 
 moft  common  )  there  they  will  permit  or  connive  at; 
 
 L  4  it, 
 
it,  for  their  own   ends.    For  Neceffity  hath   no 
 Law. 
 
 I  conclude  therefore,and  confidently  conclude,  that 
 Popery  is  not  afafe  waytGheaveaJzecmfe  itdothi.botb 
 vilifie  Gods  Scriptures  as  an  inefficient  Rule ,  and 
 but  part  of  his  word  :  And  2.  prefumeth  to  alter  its 
 moft  exprefs  inftitutions  (as  the  Cup  in  the  Lords 
 Supper )  And  3.  exprefly  contradid:  it ,  in  forbid- 
 ding the  Prayers  of  the  Church  to  be  in  a  known 
 tongue.  4.  And  forbid  the  publike  reading  of  Scrip- 
 ture in  a  known  tongue.  5.  And  forbid  the  tran- 
 flating  of  Scripture,  and  the  reading  of  fuch  tran- 
 flatiohs  even  by' any  private  man,  unlefs  hehavethe 
 Ordinaries  Licence,  which  he  may  get  in  thofe  Coun- 
 tries where  there  is  no  remedy.  The  Kingdomeof 
 the  Devil  is  called  in  Scripture  the  Kingdom  of  dark- 
 nefs ;  and  Chrifts  Ktngdom  is  called,  a  Kingdom  of 
 light :  and  when  ever  God  converteth  a  finner*  he 
 tranflateth  him  from  (he  Power  of  Darknefs  into  his 
 marvellous  light,  even  into  the  Kingdom  of  his  dear 
 Son>/f^?.26.i8;0/.iii3,  l  Pet. 2.  9,  And  God  is  the 
 father  of  lights,  Jam.  1.  17.  And  Satan  is  the  Prince 
 of  -the  powers  of  dairknefe,  Luk^iz  53/  Rev  16.10. 
 And  Ghrift  hath  told  us,  that  he  rfiatwalketh  in  dark- 
 nefs  ftujpnbleth  and  knoweth  not  whither  he  goeth, 
 foh.  12.  35,  46.  And  that  oyery  one  that  doth  evil 
 hateth  the  light,  neither  cometh  to  the  light  left  his 
 deeds (hould  be  reproved;  but  he  that  doth  truth 
 cometh  to  the  light  that  his  deeds  may  be  made  mani- 
 feft,  that  they  are  wrought  in  God^foh.  3.21.  The 
 Papifts  therefore  give  us  reafon  to  think  they  have 
 not  the  truth,  were  it  but  in  this  enmity  which  they 
 bear  unto  the  Light. 
 
 Ar£. 
 
(•53) 
 
 Arg.  9.  That  dottrine  which  teacheth  men  to  worjbip 
 the  creature  with  Bivine  Worfhip,  is  no  fafe  way  tofal- 
 vation*  Hut  Popery  teacheth  men  to  worfhip  the  crea- 
 ture With  Divine  Worjhip  :  Therefore  it  u  nojafe  Way 
 tofalvation. 
 
 The  iflajor  will  not  be  denyed  by  Papifts:  The 
 Minor  I  prove  by  one  inftance  onely  (at  this  time :) 
 and  that  is ,  their  worfhiping  of  the  confecrated 
 Hoft  or  Bread  in  their  Mafs,  and  at  other  times.  He 
 that  worfhipeth  the  confecrated  Bread  with  Divine 
 worfhip  ,  dorh  worfhip  Jthe  creature  with  Divine 
 worfhip  :  But  the  Papifts  worfhip  'the  confecrated 
 Bread  with  Divine  worfhip  therefore.  They  deny 
 the  Major 3  and  tell  us,  that  it  is  no  longer 
 Bread  but  the  Body  of  Chrift:  But  that  they  wor- 
 fhip that  thing  which  we  call  "Bread ,  and  they  call 
 Chrifts  "Body  ^  with  Divine  worfhip,  they  do  not 
 deny.  Onely  fome  would  excufe  them  from  the 
 guilt  of  Idolatry  (which  is  a  worfhiping  the  crea- 
 ture inftead  of  the  Creator)  by  this,  becaufe  they 
 think  it  is  Chrift  that  they  worfhip ,  and  fo  interpre- 
 tatively  it  is  he  in  deed  fnd  the  worfhip  right.  But  if 
 they  will  think  that  to  be  Chrift  which  is  not  Chrift, 
 and  then  worftiip  it,  that  will  not  excufe  therafrom 
 being  fomckind  of  Idolaters  :  What  if  they  will  think 
 a  Ranter  or  Quaker  to  be  Chrift ,  who  call  them' 
 felves  Chrift  ?  are  they  therefore  excufable  if  they 
 worfhip  them  ?  Then  why  might  not  the  old  Pa- 
 gan Idolaters  be  juftified,  or  thus  excufed ,  fee- 
 ing they  thought  that  the  Sun  and  Moon  had 
 been  Gods.  And  when  they  worfhiped  an  Im- 
 age ,    they   thought  that  fome  Deity  had  affixed 
 
 this 
 
054) 
 
 this  fpecial  prefencc  to  that  Image  :  What  if  an  Eg yp*. 
 tUn  thought  that  an  Oxe  was  God  ,   or  that  a  Deity 
 did  dwell  in  him,  were  they  therefore  no  Idolaters  ? 
 And  then,  how  hainoufly  God  taketh  the  fin  of  Ido- 
 latry, the  Scripture  fully  witneffeth. 
 
 That  which  we  have  to  do  ,  therefore  is  oncly  to 
 enquire  whether  indeed  it  be  bread  or  Chrifts  body,  a 
 creature  or  the  Creator  which  theywor(hif  >  Con- 
 cerning which  there  is  fo  much  faidby  Doftor  Feat  If 
 againft  Fijher ,  and  by  Peter  CMartjr  againft  $mkk% 
 and  elfwbere,  and  by  feVee/,  Foxe%  and  abundance 
 more ,  that  if  people  would  read  ic,  I  fhould  think 
 it  vakHo  fay  any  more.  I  (hall  onely  annex  thefe 
 Reafons  (  very  briefly  )  which  come  firft  to  my 
 thoughts  to  prove  that  the  Bread  is  not  turned  in- 
 to the  very  body  of  Chrift ,  but  remaineth  Bread 
 ftill. 
 
 i .  If  the  Bread  were  Chrifts  real  Body , then  Chrift 
 had  two  real  bodies :  for  he  had  one  fitting  at  the 
 table,  which  delivered  the  Bread ,  and  if  the  Bread 
 were  another  ,  he  had  two  ;  or  elfe  the  body  that 
 Chrift  fate  swd  lived  with  ,  was  not  a  whole  body, 
 but  a  part :  But  Chrift  had  b«t  one  body ,  and  that 
 was  entire. 
 
 2.  It  would  follow  alfo  that  Chrift  had  a  living 
 and  a  dead  body  ,  a  fenfible  and  infenfiblc  body  both 
 at  once. 
 
 3.  It  would  follow  that  the  Apoftles  did  tear  Chrifts 
 true  flefh,  and  draw  out  his  blood  as  well  astbc 
 Jews  did. 
 
 4,  Yea  and  that  they  began  to  the  Jews,  and  did 
 it  before  them  ;  And  therefore  why  (hould  the 
 Jews  a&,and  theirs  be  fo  much  differenced  ? 
 
 5,  It  will  follow  that  cither  #Chrift  had  one  body 
 
 tornc 
 
(-55) 
 
 tornc  by  the  Jews,  and  another  by  the  Difciples  f 
 or  elfe  that  one  part  of  his  body  onely  was  crucified 
 and  not  the  whole  :  lor  the  other  part  was  eaten  and 
 drunk  by  the  Difciples  before. 
 
 6.  Alfo  either  Chrift  had  one  body  that  did  Rife 
 again  and  another  thai  never  rofe ,  or  elfe  it  was  but 
 one  part  ofChrifts  body  that  rofe  from  the  dead; 
 for  the  other  part  was  eaten  and  drunke  be- 
 fore. 
 
 7.  The  like  may  be  iaid  of  his  afcenfion ;  Then 
 it  is  not  Chrifts  whole  body  that  afcended  up  into 
 heaven:  for  part  of  it  was  eaten  before  by  the  Di£ 
 ciples,  and  digetted  by  them. 
 
 8.  It  will  follow  that  Chrift  s  glorified  body  is  cor- 
 ruptible ,  and  may  be  digefted  by  a  mans  ftomacke 
 and  turned  into  dung  :   For  fo  is  that  which  is 
 eaten, 
 
 9.  It  will  follow  alfo  that  Chrifts  body  may  be- 
 come an  integral  part  of  our  very  natural  bo^yes 
 andfo  his  body  is  become  finful ,  as  being  a  natural 
 part  of  a  (inner  :  for  the  Bread  and  Wine  do  nourifh 
 us,  and  turn  into  our  fubftance. 
 
 10.  Yea  it  followeth  that  Chrift  doth  thus  tarn 
 into  the  fubftance  of  every  child  of  the  Devil  that 
 eateth  the  confecrated  Bread,  and  drinketh  the 
 Wine.  For  they  certainly  nourifti  him  and  turn  into 
 his  fubftance  :  A  raoft  horrid  confequent :  Fop  what 
 communion  hath  Chrift  with  Belial} 
 
 11.  Nay  (which  is  in  fome  refpeft  more  horrid 
 and  abominable  to  imagine)  it  will  follow,  that  the 
 Glorified  body  of  Chrift  may  turn  into  the  fub- 
 ftance of  a  moufe  or  a  Dog  :  for  if  they  eat  it 
 the  bread  will  cerrainly  nourilh  them ,  and  become 
 their  fubftance. 
 
 *  It 
 
erf) 
 
 12.  It  will  follow  that  either  Chrift  hath  aninfen- 
 fible  body,  or  elfe  men  hurt  him  by  eating  him  in  the 
 Eucharift. 
 
 13.  Icfolloweth  that  Chrift  hath  as  many  thou - 
 fand  bodies  ,•  as  there  be  eonfecrated  hofts,  or  elfe 
 that  by  continuation  of  parts  it  is  every  where , 
 and  filleth  ail  the  world  (which  the  Papifts  difa- 
 vow. ) 
 
 14.  Itfolloweth  that  Chrifts  body  admittethof 
 augmentation  f  and  either  dajly  or  weekly  receiveth 
 new  made  parts  ,  or  elfe  that  he  harh  new  bodies 
 made  daily. 
 
 1 5.  Alfo  it  followeth  that  a  creature  (either  the 
 Jkkeror  the  Prieft)  may  make  God  ,  or  make  his 
 Saviour  ,  at  leaft  inftrumentally  :  which  is  a  horrid 
 imagination, 
 
 1 6.  It  followeth  that  either  Chrifts  body  hath  the 
 accidents  of  colour,  :afte,dimenfion,  &c  which  are 
 there  fenfible,  ox  elfe  that  thofe  Accidents  have  no 
 fubjed,  whicliisacontradi&ion. 
 
 17.  Ie  followeth  alfo  that  Chrift  hath  not  indeed 
 a  true  humane  body,  if  it  be  fuch  as  is  before  im- 
 plyed. 
 
 18.  And  it  followeth  that  the  body  of  Chrift  is 
 (part  of  it)  condemned  ,  hated  of  God  ,  and  tor- 
 mented by  the  Devil.  Becaufe  his  body  was  turned 
 into  the  bodies  of  many  millions  of  wicked  men, 
 which  rauft  be  fo condemned,  hated  and  tormen- 
 ted. 
 
 19.  Alfo  it  followeth  thai  the  Scriptures  are  not 
 true,  which  tell  us  that  the  heavens  muft  receive  him 
 (in  that  humane  nature  which  afcended  from  earth) 
 till  the  times  of  the  reftitution  of  all  things,  A&.  J. 
 2 1 .  and  that  he  (hall  come  again  to  judge  the  world. 
 
 20.  Laftly 
 
20.  Laftly  it  will  follow  that  a  man  muft  not  trnft 
 his  fences :  that  though  my  eyes,  my  f  zncl^my  tafte, 
 my  feeling,  tell  me  that  this  is  Bread  and  wine ,  yet 
 they  are  all  deceived  :  and  not  mine  only  but  all  the 
 fenfes  in  the  world ,  to  which  they  are  objeded. 
 And  if  that  be  true,  i.  What  reafon  have  I  to  truft 
 any  Papift  living?  For  all  my  good  opinion  of  him 
 muft  be  ultimately  refolved  into  fomething  that  I  fee 
 or  hear  of  him  :  And  it  feems,  I  am  uncertain  whe- 
 ther I  fee  or  hear  him  indeed  or  not.  2.  And  then 
 how  can  I  tell  that  I  or  any  man  is  fure  of  any  thing  ? 
 For  if  the  fenfes  of  millions  in  perfed:  health  may  be 
 all  deceived  in  this,  why  not  in  other  things  %  for 
 ought  we  know  ?  3.  And  then  how  can  any  Papift 
 tell  that  the  Brend  is  turned  into  Chrifts  body  ?  If  he 
 fay,  becaufe  the  Church  or  the  Scripture  faith  fo; 
 How  knoweth  he  that  ,but  by  hearing  or  feeing  ?  and 
 therefore  for  ought  he  knows  his  fenfes  may  be  de- 
 ceived when  he  thinketh  he  hearethor  readcth  fuch 
 a  thing,  as  well  as  when  he  thinketh  that  he  feeth  , 
 feeleth,  fmelleth,  and  tafteth  Bread  and  Wine. 
 
 And  is  there  not  need  of  very  ftrangely  cogent 
 evidence  now  to  impell  them  to  believe  againft 
 the  concurrent  vote  of  Scripture ,  fenfe  and  reafon  ? 
 And  what  is  the  ground  of  their  contrary  belief? 
 Not  the  Ancient  Church  (unlefs  they  willfully  or 
 negligently  deceive  themfelvcs )  for  the  ftream  of 
 antiquity  is  full  againft  them  :  fofull  that  its  hard 
 to  believe  that  any  of  them  thats  verft  in  antiquity 
 can  truly  think  that  antiquity  iar  for  them  >  if  they 
 have  but  the  common  reafon  of  men  to  underftand 
 what  they  read.  What  is  it  then  that  bringeth  them 
 to  this  belief?  Is  it  the  Scriptures  ?  Thats  not  likely, 
 becaufe  they  make  fo  light  of  it ,  and  fwear  to  take 
 
 it 
 
cm) 
 
 it  in  the  fence  of  the  Church  f  or  ancient  Do&ors 
 (in  which  lait  they  are  here  and  oft  raoft  defperatcly 
 forfworn)  It  muft  be  then  upon  the  Authority  of 
 the  prefent  Church,  that  is,  the  Pope  and  his  Clergy, 
 that  they  entertain  this  hard  belief.  That  is|,  The 
 Pope  and  his  Clergy  believe  it ,  becaufe  they  fay  it 
 themlelves,  and  the  reft  believe  it  becaufe  the  Pope 
 faith  it.  And  is  it  truely  poftible  that  any  man  (hould 
 have  fo  good  a  conceit  of  himfelf ,  yea  or  any  other 
 think  fb  well  of  him ,  as  to  believe  unfeignedly  fo 
 great  a  thing  upon  fo  weak  a  ground  ?  Can  the  Pope 
 therefore  believe  it  becaufe  he  doth  believe  it  ?  Or  is 
 it  not  too  probable  that  thoufands  of  them  are  of 
 that  Belief  which  ^JAUlantthon  fometime  told  them 
 of  very  fmartly  [Ton  Italians  (  faith  foe)  Believe 
 Chrifi  is  in  the  Bread ,  before  yon  Believe  that  thtre  is 
 any  Chrifi  in  heaven  3  while  they  pretend  to  a  faith 
 above  men  (that  is,  to  believe  Impoffibilities  upon 
 the  Popes  credit)  I  wifh  they  prove  to  have  the  com- 
 mon belief  of  Christians ;  and  that  in  heart  they 
 do  not  (as  once  one  of  their  Popes  did)  account  the 
 Gofpel  but  a  commodious  fable.  But  let  us  foppojfe 
 that  indeed  it  is  the  word  of  God  thac  is  the  grotind 
 of  their  ftrange  belief,and  th^Hoc  eft  Corpus  menm, 
 This  is  r/ty  bodf\  is  the  very  word  that  doth  convince 
 them,  as  fome  of  them  do  pretend.  I  would  here  be 
 bold  to  askethem  that  fay  fo,  a  Queftion  or  two. 
 i  •  What,if  the  Ancient  Church  had  intecpreted  this 
 Text  as  we  do,  againft  your  Tranfubftantiation  ? 
 would  you  then  have  believed  it  upon  the  bare  Au- 
 thority of  this  Text  ?  What  need  I  ask  this  ?  Your 
 own  Oaths  and  Profeflion  faith,  No  :  It  is  not  theft 
 any  evidence  in  this  Text  that  com pellcth  your  be- 
 lief.    And  let  meadde,  that  if  I  prote  not  (in  a 
 
 fair 
 
(•59) 
 
 fairjdebate  upon  a  juft  call)  that  tfie  ancient  Church 
 for  many  hundred  years  after  Chrift ,  was  againft 
 Tran&bftantiation,  I  will  give  all  thePapifts  in  Eng- 
 land leave  to  fpit  in  my  face  (for  all  the  high  expref- 
 fions  of  the  Eueharift  that  forae  fathers  have.) 
 2.  What  is  there  in  thofc  words  [This  is  mj  bocij\ 
 that  can  perlwadc  any  fobcr  Chriftian  to  their 
 ftrange  belief?  What  is  if,  becaufe  that  they  are  pro- 
 perly and  not  figuratively  to  beunderftood?  And 
 how  is  that  proved  ?  Is  it  becaufe  we  muft  not  force 
 the  Scripture  ,  but  take  it  in  the  plained ,  otvious 
 fence?  Icafily  grant  it.  Sut  who  knows  not  that 
 both  in  Scripture  and  in  all  our  common  fpeecfa  ,  the 
 figurative  fence  is  oft  the  moft  plain  and  obvious , 
 and  the  literal  the  moft  improbable?  What  three 
 fentences  do  we  ufc  to  fpeak  together  without  fofne 
 figurative  axpreflion  f  I  will  appeal  to  any  unpre- 
 judiced man  of  reafon  ,  whether  a  Chriftian  that 
 fhould  newly  read  thofe  words  of  Chrift,  and  had  ne- 
 ver heard  them  or  read  them  before ,  would  not 
 fooner  take  them  in  our  fence  f  then  in  the  Papifts? 
 They  may  eafiiy  try  this  upon  a  new  convert,  if  they 
 pleafe :  and  I  dare  make  their  own  confeiences  judge, 
 if  they  have  any  left  to  befriend  a  common  truth. 
 What  is  there  more  in  [This  is  mj  Bokf\  being  a  Sa- 
 cramental bufinefs  ,  then  for  a  man  that  is  in  a  room 
 among  many  Images  ,  tqfay  [This  is  Peter  or  Paul, 
 or  this  is  Auguftinc  or  Hierom  or  Chry  foftomc?]]  And 
 would  not  any  unprejudiced  ftandcr  by  fuppoft  that 
 the  moft  obvious  fence  of  thofc  words  is  [This  is  the 
 fitturc  of  Peter,  Faul,tfrrj  Or  would  a  mancafily 
 believe  that  it  was  the  meaning  of  the  fpeaker ,  that 
 this  Pi&ure  was  the  very  real  fle(h  and  blood  of  P t- 
 ttr  and  PauI,  and  all  other  Pi&ures  that  ever  fhould 
 
 be 
 
be  made  after  the  fame  exemplar ,  (hoald  be  (o  tran- 
 fubftantiated  ?  So  what  is  the  obvious  fignification 
 of  thofe  words  [  ThU  u  my  body  ]  but  [  Thu  u 
 the  Sacrament  or  Reprefentation  of  my  Body}  ]  Efpe* 
 cially  when  hts  real  body  was  diftin&ly  there  prcfent, 
 and  he  exprefly  biddcth  them  [  Do  this  in  remem- 
 brance of  me7\  3.  I  would  defire  any  Papifts  living 
 to  tell  me,  why  the  Text  doth  not  as  much  oblige 
 him  to  believe  that  [The  Cup  is  the  New  Teftament~\ 
 fubftantialiy  without  a  figure,  as  that  [The  Bread  ts 
 his  Body}  For  the  Text  as  exprefly  faith  one  as  the 
 other,  Lnk^zz.zo.  Thu  Cup  is  the  new  Tefiament  in 
 wy  Blood.'}  Yet  I  fuppofe*hey  will  be  content  to  fay 
 that  by  [The  New  Teftament}  is  meant,  the  Sacra- 
 ment or  Seal  of  the  New  Tellament.  4.  Why  will 
 not  thefe  blind  wretches  believe  the  Holy  Ghoft,who 
 calls  it  Bread  ac  the  eating  after  the  confecration  ? 
 1  Cor*  1 1 .26,27^28.  three  times  together^and  tells  us 
 that  the  ufe  of  it  is  to  remember  and  (hew  the  Lords 
 death  till  he  come. 
 
 I  might  here  adde  to  this  in  the  next  place  their 
 worfliiping  oi  Saints,  efpeaally  of  the  Virgin  Mary, 
 with  prayers  to  her  as  the  Queen  of  Heaven,  to  for- 
 give their  fins,  and  to  command  her  Son  to  forgive 
 thera,  with  abundance  more  of  fuch  impious,  idola- 
 trous or  faqrilegious  expreflions,  as  might  make  the 
 ears  of  a  fober  Chriftian  even  to  tingle.  But  thefe 
 things  have  been  fo  oft  told  them ,  and  are  fo  viftble 
 in  their  Offices  and  other.*  writings  that  I  {hall  pafs 
 them  over.  As  alfo  their  worfhiping  of  Images, 
 and  publike  ufing  them  tq  that  end  in  their  Churches: 
 Though  moii  of  their  Laity  that  I  have  met  with, 
 fay  that  they  ufe  them"  buc.  for  a  remembrance  of  the 
 Saints  and  d$  not  worfhip  them  .(  and  thats  bad 
 
 enough 
 
(15.) 
 
 enough  in  fuch  cafes)  yet  their  learaed  Schoolmen 
 and  Doftors  tell  lis  another  tale  ,  as  is  too  vifibie  ih 
 many  of  their  writings. 
 
 Arg.  io.  That  l^vttrive  V?hich  teacheth  men  to 
 turn  the  mofi  of  Gods  worfiip  into  meer  unreafonable 
 ceremonies  and  vdtn  formalities  of  mans  deviftng  ,  is 
 not  afafe  ftaj  to  falvation.  Hat  fuck  is  the  diUrine 
 of  Popery  :  1  hereforeyScc 
 
 The  Major  is  certain  :  For  i.  God  hath  takeri 
 down  the  ceremonial  Law  which  he  himfelf  had 
 made,  and  theiefore  will  raot  give  leave  to  mantQ 
 fez  up  another  in  its  ftead,  and  to  burden  his  Churc a 
 with  unnceflary  things  2.  It  is  contrary  to  the 
 freedom  and  fpiritual  ftateof  the  Gofpel  Church. 
 TheApoftle  bids  us  (land  faft  in  the  liberty  where- 
 with Chrilt  hath  made  us  free :  And  Chrift  faith,  that 
 God  is  a  Spirit ,  and  they  that  worftiip  him ,  muft 
 worfhip  him  in  Spirit  and  Truth:  for  fuch  worfhipers 
 the  Father  feeketh  :  And  he  telieth  the  formal  cere- 
 monious Pharifees ,  that  they  worftiipped  God  in 
 vain,  teaching  for  doftrines  the  Commandments  of 
 men,  C>f^.  15.  6,  7,  8,9.  7^.4.23,24.  Gal. 
 5.1. 
 
 As  for  the  Minor ,  it  were  tedious  to  recite  but 
 half  the  R$mijh  ceremonies  and  formalities  with  which 
 they  both  delude  and  burden  poor  finners.  For  the 
 word  of  God  in  a  tongue  which  they  tnderftand , 
 they  muft  hear  a  found  of  a  ftrange  language  which 
 they  underftand  not :  In*  ftead  of  finging  praifes  with 
 the  heart  (  as  David  )  and  with  the  underftanding 
 (as  Paul  rcquireth)  they  fing  over  prayers  and  Scri- 
 ptures and  other  things  in  uncouth  notes  and  in  the 
 
 M  Laun*f 
 
Latine  tongue,  which  the  people  underftand  not  : 
 The  Eucharift  or  Lords  Supper  is  alfo  celebrated  in 
 Latins  and  the  prayers  and  prailes  ad joyned  ;  and 
 the  Cup  taken  from  the  people  :  and  all  turned  into 
 a  mecr  (hew,   by  elevation  of  the  hoft ,  adoration 
 of  it,  gaping  while  the  Prieft  doth  pop  the  Bread  in- 
 to their  mouthes.     Prayers  alfo  are  ufed  in  Latine , 
 fo  that  the  fubftance  of  publike  worfhip  is  thus  made 
 a  very  Pi&ure ,  or  unreafonablc  fervice :  Yea,  they 
 teach  them  to  pray  partly  in  Latine  in  private ,  and 
 partly  with  vain  repetitions ,  multiplying  over  the 
 namejefu,  nine  times  together  ,  and  rchearfing  o- 
 ver  their  canting  fhreds,  and  numbering  their  pray- 
 ers on  their  beads  to  keep  tale  ,  and  obferving  fuch 
 and  fuch  hours ,  and  praying  to  Saints,  to  one  Saint 
 for  this  and  another  for  that ,  giving  die  elogies  and 
 prayers  and  praifes  to  the  Virgin  Mary  ,    that  are 
 due  to  God  alone :  Sacraments  they  multiply  :  even 
 Marriage  which  in  the  Clergy  is  a  deadly  fin,  and  the 
 avoiding  it  by  the  Laity  is  a  work  of  fupererogati- 
 on ,  yet  rauft  it  be  a  Sacrament.     The  Rules  of  their 
 feveral  Monaitical  orders ,  were  tedious  to  recite : 
 Touch  not,*  tafte  not,  handle  not:  fuch  meats  muft 
 not  be  eaten  on  fuch  a  day  ;  fuch  orders  rnuft  ufe  fuch 
 mears,  and  forbear  fuch  :  other  Orders  forbear  o- 
 ther  meats ;  fome  muft  be  thus  {horn,  (haven,  cloth- 
 ed ;  and  fome  thus  :  Much  of  their  Devotion  con- 
 fifteth  in  being  fprinkled  with  Holy  Water,  anointed 
 with  Chryjjpe  :  creeping  to  the  Altar;  ftriking  on 
 thebreaft;  making  and  wearing  the  Crofs;  fetting 
 it  up,  and  worfhiping  it  in  high  wayes  and  Church- 
 yards, worfhiping  Crucifixes;  and  bowing  before 
 the  Images  of  God,  the  Holy  Ghoft  in  the  form  of 
 a  Dove,  and  of  the  Saints;  sravelling  to  certain 
 
 Images 
 
yl6i ; 
 
 Images  and  (brines  in  Pilgrimage,  offering  to  them  > 
 efpeciaily  to  our  Lady  at  iorne  famous  places ;  com* 
 parting  the  Church  fo  oft;  formal  penances  :   ob~ 
 lerving  multitudes  of  Holy-dayes  for  the  Saints  > 
 hearing  fo  many  Ma  Acs ,  faying  fuch  or  fuA  words, 
 carrying  Palms ,  taking  afhes ,  carrying  banners  4 
 following  the  Croft,  and  hott  in  procefiions ,  and 
 worfhiping  it,  bearing  candles :  In  Bapcifme,faltingf 
 croilin^  fpathing,  exorcizing,  wafhing  hands  :  Alfo 
 bapti£tngbels;Ceremoniousconfecrations;fayingDir- 
 ges,and  Mafles  for  departed  fouls :  forfwearing  mar- 
 riage :  renouncing  propriety  :  pardons  and  tndul-  " 
 gencies  from  the  Pope;  with  abundance  of  the  like 
 delu'ory  carnal  formalities  in  which  much  of  the 
 Popiih  devocion  doth  confift.     And  how  can  any 
 unprejudiced  man,  that  is  but  pofleffed  with  the  Spi- 
 rit of  God  ,  and  truely  knoweth  what  it  is  towor- 
 {hiphim,  imagine  that  God  is  pleafed  with  fuchhi- 
 ftrionical  gaudes,  and  childifli  things?  Iconfefs  the 
 reading  of  their  very  books  of  devotion,  their  office; 
 to  our  Lady  ,  and  other*  the  like  ,  which  arc  ftu-ffed 
 with   fuch  fuperftitious  and  unreafonablc  paflages, 
 feems  enough  to  me  to  turn  the  heart  of  a  fober 
 man  againft  their  way.      For  who  can  think  that  the 
 Holy  and  Bleffed  God  will  be  delighted  in  their  vain 
 bablings  and  childifli  cantings,  and  affe&ed  repetiti- 
 ons of  words,and  faying,  and  hearing  we  know  not 
 what  I  would  any  wife  man  regard  fuch  cxprefllons 
 of  love  or  honor ?If  your  friend  or  your  child  (hould 
 cxprefs  his  Love  and  refpefts   to  you  by  raimicfc 
 geftures,  and  gambals,  and  making  ftrange  faces,  os 
 repeating  over  your  name  nine  times  in  a  breath ,  or 
 ridiculous  canting*,  complements  and  aftings  tike  a 
 Stage  Player,  would  you  applaud,  or  delight  in  fuch 
 
 M  2  ex- 
 
( 
 
 \6i 
 
 cxpreffions  of  love  and  honor  as  theft?  Or  would 
 you  not  rather  fey  as  the  Philiftine  King  of  T>a- 
 vU^  when  he  fpit,  and  feraped  on  the  Wall, 
 Have  I  need  of  mad  men  ?  It  is  fare  a  carnal  un- 
 reafonable  do&rine ,  that  leadeth  men  to  fucb  car- 
 nal unreafonable  fervices,  of  that  God  who  will 
 be  ferved  reafonably  in  fpirit  and  in  truth.  They 
 that  have  but  an  Image  or  fhadow  of  Faith  and 
 Grace,  and'  can  expeft  no  more  of  Glory,  arc 
 like  enough  to  be  well  pleafed  with  thefe  Images 
 and  mcer  fhadows  of  Gods  worflhip  :  But  its 
 '  like  to  be  otherwife  with  him  that  hath  a  fpirit 
 of  fupplication  and  holinefs  within  him,  and  hath 
 known  by  experience  what  it  is  to  walk  with  God, 
 and  offer  him  acceptable  facrifices  ,  and  to  re- 
 ceive the  tokens  of  his  acceptance  and  approba- 
 tion. 
 
 Arg.  II.  If  Tope rj  be  maintained  cotmrnnly  bj 
 mofi  rvic^rd  and  abominable  meant s  i  and  fo  by 
 the  'Devil  ,  then  it  is  no  fafe  Way  to  Salvati- 
 &n>  But  the  Antecedent  is  too  true  :  There- 
 fore, &c. 
 
 I  fpeak  not  here  of  the  meer  mifcarriages  of 
 fome  of  their  party  ;  but  of  the  Pillars  by 
 which  the  Popes  Kingdome  is  fupported  ;  which 
 chat  it  is  by  abominable  wickedneffe  ,  I  (hall 
 give  you  but  thefe  few  inftances  following. 
 
 i.     The  very  bufi  nefs  or  prize  which  they  fo 
 
 much  contend  for,  is  Pompe ,   Greatnefs ,   Do* 
 
 minion ,  yea  Tyranny   in  the  world  :    fo  that  it 
 
 is  evidently   Pride,   Vain-glory,  and    Covetouf 
 
 •  BC&  chat  fets  thein  ^n,   and  is  the  Spring  of  all 
 
 their 
 
their  c^ntefb.  Whats  the  chief  parr  of  the  quar- 
 rel, but  whether  the  Pope  and  Cardinals  ot  one 
 City  ,  even  Rome ,  (hall  be  the  Rulers  and  Ma- 
 tters of  all  the  Chriftian  world ,  and  all  Prince* 
 and  People  obey  them  ?  What  unprejudiced 
 man  can  be  fo  blind,  as  not  to  fee  thai  thiseon- 
 teft  is  Tyrannical,  and  that  their 'Dominion  is 
 their  Religion ,  and  their  Pride  is  their  faith , 
 and  time  the  queftion  is  but  that  which  one 
 would  think  Chrift  had  once  fufficiently  deter- 
 mined ,  Who  (hall  be  the  greateft  ?  Did  not 
 Chrift  chide  his  Difciples  for  this  conteft  ?  and 
 fay ,  With  you  it  (hall  not  be  fo  f  But  the  Pa- 
 pifts ,  having  no  better  way  to  prove  the  Scri- 
 pture a  nofe  of  Waxe ,  and  as  flexible  and  mul- 
 tiform ,  as  they  accufe  it  to  be,  then  by  makirg 
 it  fo  to  rhemfelves  by  ahufive  violence  and  per- 
 ver.ing  it  ,  puting  by  the  plaineft  words  that 
 Chrift  can  (peak  ,  and  will  take  his  Decifion  for 
 no  Decifion,  when  it  makes  againft  the  Decifive 
 Power  of  their  Pope. 
 
 2.  And  this  is  yet  further  manifeft  ,  in  that 
 fuch  a  multitude  of  their  Popes  have  been  Whore- 
 mongers ,  Murderers ,  Heretickes  ,  Siraoniacall , 
 buying  the  Popedome  with  money  ,  and  poyfon- 
 ing  one  another  to  obtain  the  Popedome ,  and 
 living  in  it  liker  beafts  then  men  ?  Of  all  which 
 I  oncly  appeal  to  Platina  and  other  of  their  own 
 Writers. 
 
 3.  Another  Pillar  of  Popery  is  moft  unconfeion- 
 able  impiety  :  They  can  difpenfe  with  the  vileft  fins 
 for  the  promoting  of  their  Kingdom.  They  can  dif- 
 penfe with  Oaths  and  with  obligations  of  fubjefts 
 
 M  3  to 
 
(t66) 
 
 to  their  fovereignes,  with  leagues  of  Peace  and  ami- 
 ty among Princes,  yea  they  can  themlelvcs  a&ually 
 promote  and  execute  the  moft  abominable  impieties , 
 that  will  but  help  them  to  attain  their  -ends.     I  will 
 now  onely  inftance  in  that  which  is  frefti  before  our 
 own  eyes  in  England.    The  Papifts  know  that  Ana- 
 baptifts  and  Separatifts  are  erroneous ;  they  know 
 that  Ranters  and  Quakers  are  abominable;  and  yet 
 for  their  own  ends,  dare  they  here  in  England ,  put 
 on  the  vizard  of  Anabapcifts  and  Quakers,  and  with 
 all  poflible  fubtilcy  and  zeal,  and  unwearyednefs,  go 
 up  and  down  to  feduce  the  people  to  be  Anabaptifts 
 and  Quakers ,  as  they  did  a  while  ago  to  be  Seekers, 
 if  not  Infidels.  This  is  fufficiently  known  and  proved 
 not  only  by  the  P'opifh  [pretended  Jew  that  turned 
 Anabaptift  at  Hexham ,   and  was  taken  at  Newcttftle^ 
 and  others  of  them  taken  ,  but  by  many  other  Tefti- 
 monies,   feme  upon  oath  of  thofe  that  have  heard 
 fuch  confeffions  from  their  mouthes ;    and  many 
 haveknewn  them  in  the  Quakers  AfTemblies,  that 
 have  feen  them  before  elfwhere :  And  all  this  is  done 
 by  them  that  they  divide  us  and  break  us  in  pieces, 
 and  fteal  a  credit    to  ttieir   pretended  unity    and 
 Church  Government ,  and  turn  the  hearts  of  the 
 people. from  our  Miniftery  ,    and   unfettle  them, 
 and   make  them  more    capable  and    receptive  of 
 their    own  opinions,  and  that  they  may  make  o- 
 thers  abroad  beiieve  that  we  r.re  all  running  mad. 
 Andean  that doftrine  be  of  God,  which  teacheth 
 cien  to  do  ftich  abominable  things  ?  Or  is  that  like  to 
 be  theeaufeof  Chrifrthat  muftbe  thus  upheld?  Is 
 tfeat  perfon  guided  by  the  Spirit  of  Chrfft,  that  dares 
 draw  others  to  the  vileft  blafphemies  and  wickednefs 
 in  a  diffembling  garbe ,  that  fo  he  may  promote  his 
 
 own 
 
(i<>7> 
 
 own  caufe?  certainly  Chrift  needeth  net  fochhypo- 
 crifie,and  wickednefs  for  the  promoting  of  his  I 
 dom  ;•  but  it  feems  the  Pope  doth  need  it  for !  is 
 
 4.  Anot^r  of  the  Pillars  of  Popery  is  molt  groli 
 and  impudent  lying.  Did  I  not  know  it  to  be  true, 
 I  durft  not  accufe  them  of  it,  I  will  give  you  but 
 thefe  three  inftanccs  following, 
 
 1 .  They  do  raife  and  with  greateft  confidence  pro- 
 pagate ,  meft  (hamelefs  lies  of  thofe  whom  they 
 takeAr  their  leading  adverfaries.  We  read  them  in 
 the  open  writings  of  CochUw  ,  Ticlfe  >  Staphilm, 
 Thyraus  9  and  many  more.  What  abominable 
 ftories  have  they  of  the  Death  of  L&iher,  Otcolam* 
 -paditu,  Bucer^  Calvin,  and  others;  which  it  is- very 
 unlikely  that  they  can  be  fo  blinded  with  malice  as  to 
 Believe  themfelves  ?  What  conference  do  we  ever 
 manage  with  them  which  they  do  not  mifreport  ? 
 Witnefs  the  lace  ridiculous  paffage  after  the  confe- 
 rence between  Fificr  and  Doiftor  Featly  and  Doftor 
 White,  when  they  boaft^d  beyond  Sea  of  the  num- 
 ber of  Converts,  and  in  particular  oftwoEaries, 
 and  this  to  the  Earl  of  Warwick^  himfelf  (npt  know- 
 ing him  )  who  was  fained  to  be  one  of  them  ;  and 
 who  had  been  a  witnefs  of  their  wcaknefs.  And  how 
 poorly  doth  trejlon  in  his  Pamphlet  put  this 
 off. 
 
 2.  The  next  inftance  I  wiU  give  is  their  abominable 
 lying  legends,  by  which  they  have  befooled  the  peo- 
 ple ,  and  made  themfelves  ridiculous  to  the  world  , 
 and  occafioned  others  to  qucftion  their  reports  in  o- 
 ther  things.  I  (hall  give  you  a  tafte  of  forae  of  them, 
 as  Doftor  Featly  hath  gathered  them  to  my  hand  in 
 his  Epiflleto  the  forefaid  conference,  yet  with  the 
 Authors  that  report  them  >  that  you  may  try  whe- 
 
 M   4  ther 
 
thcr  they  bewionged.  As  that  Saint  Brigii  laid  her 
 wimble.,  and  Saint  AUtlme  his  chcfible  upon  a  Beam 
 of  the  Sun  which  fupported  them  (vit.  SanS.  Brigit. 
 &  vit.  S.  Aldclmi.  )  That  Saint  Nicolm  while  he  lay 
 in  his  cradle  faded  Wednefday  and  Friday  •  thefe 
 dayes  he  would  fuck  but  once  a  day  (  Fefiivale  de 
 S&ntto  Nicol )  That  Saint  Patrick*  caufed  a  ftoln 
 Sheep  to  bleat  in  the  belly  of  him  that  had  eaten 
 him  {Legend,  de  St.  Patricio)  That  the  Corps  of 
 Saint  Laurence  at   the  coming  of  Saint  Sttfbens 
 body  fmiled for  joy,    and  turned  himfelf  to  the  o- 
 ther  fide  of  the  Sepulcher  to  make  room  for  him 
 (Legend,  de  S.  Stefh.)  That  Clemens  wrote  a  letter 
 to  Saint  fames  feven  years  afcer  he  was  dead  (  Clem. 
 Fp.ad  J-ac.  in  Fp.  Pent  if.)  That  Saint  ^Denis  cdxrj' 
 cd  his  head  in  his  hand  three  miles ,  and  refted  at 
 each  place  of  the  ports,  that  are  fet  between  Paris 
 and  Saint  Denti  (Brett  &  piUur.  Dionyf)  That  Saint 
 Qunftaue  held  the  Devil  fait  by  the  nofewith  a  pair 
 of  Tongues  (Leg  deDanft.)  That  the  chamber  of 
 our  Lady  was  carrved  by  Angels  through  the  air 
 from  Pale/fine  to  Lontte  in  Italj  (  Hijl.de  N  oft  re 
 "Dame  de  Lintto.)  That  our  Lady  helped  Saint  The* 
 mas  Secret  to  mend  or  itieh  his  haircloth  *(  Annot.  in 
 Clcrnanges  ex  C<efirio.  )  That  a  Parrot  crying  our, 
 Saint 7^w/w  help  me,  was  delivered  from  aHawkc 
 (Legend,  de  Thorn.  Cant.)  That  Saint  Luptu  did  (hut 
 up  the  Devil  in  a  Tankard  ail  night  (Legend,  de  Lu~ 
 p.)    That  S&intBommcke  made  the  Devil  hold  him 
 the  candle  fill  he  burnt  his  -fingers  ( Legend.de  Domin. 
 vid.  CMelch.  Can.  loc.Tbeol.)  That  Saint  Francis 
 fwallowingaSpiderin  a  Chalice,  it  came  whole  out 
 of  his  thigh  (  vid.  Franfcif)  That  Fryer  Andrew  to 
 corred  his  apoetite  of  eating  Birds  at  the  Table  by 
 
 the 
 
the  fign  of  the  Crofs ,  commanded  them  to  fly  a- 
 way  after  they   were  roafted    (  Sedu\   Franclf.) 
 
 I  will  not  trouble  you  with  the  recital  of  more, 
 nor  do  I  fay  that  their  Councils  have  made  thefe  Ar- 
 ticles of  faith ,  but  their  Church  doth  indulge  and 
 make  ufe  of  fueh  lies  for  the  beguiling  of  the  vul- 
 gar. 
 
 3.  The  third  inftance  that  I  give  is,  their  abomin- 
 able forgeries ,  and  depravations  of  ancient  writ- 
 ings :  Feigning  Decretal  Epiftlfcs  of  their  Popes,  and 
 many  other  writings  under  the  names  of  ancient  Fai- 
 thers:  and  prefuming  to  expunge,  alter,  and  falfifie 
 the  true  writings  of  the  Fathers,  and  of  the  better 
 fort  of  their  own.as  is  proved  alreadyagainft  them  by 
 many,  and  I  need  not  here  recite:  (See  Dodor  Feat- 
 lyes  aforefaid  Confer.  Append.)  Which  hath  done  us 
 fo  great  a  mifchief ,  by  making  much  if  not  moft  of  the 
 writings  of  the  Ancients  uncertain  to  us ,  as  is  fearce 
 eafily  expreflable  nor  are  they  ever  able  to  repaire 
 (as  the  late  King  of  England  told  the  Marquefs  of 
 Worcefier  jn  the  beginning  of  their  conference. )  See 
 more  in  Doftor  Willets  Tetrafiilon  Papifmi. 
 
 5.  Another  of  the  principal  props  of  Pope- 
 ry ,  hath  been  moft  horrid  inhumane  bloodfhed 
 and  cruelty.  How  many  thoufands  of  the  Wal- 
 denfesand  Albigenfes  they  cruelly  murdered  in  Sa- 
 voy and  France  ,  fince  the  year  One  thoufand  one 
 hundred  and  fixty.  How  many  in  'Bohemia  ! 
 How  many  in  other  Countreyes  ,  who  can  pof- 
 fibly  enumerate.  Cefarius  faith ,  The  Walden- 
 fes  had  infefted  a  thoufand  Cityes,  Tarfont 
 faith  ,  That  they  were  fo  numerous  that 
 they  had  an  Army  of  feventy  tkoufand  men 
 to    fight    for     them  ,     and    that     they    were 
 
 fo 
 
("70) 
 
 fo  fpred  even  in  Germany  that  they  could  travail  from 
 Colen  to  Milan  in  Italy  and  every  night  lodge  with 
 Hofts  of  their  own  profeffion.     Yet  did  the  Papifts 
 by  fire  and  fword  difperfe  and  deftroy  them,  from 
 the  year  1206.  to  1228.  they  had  fo  filled  their 
 prifons  with  thofe  that  they  had  left ,  that  the  Arch- 
 bifhops  (lay  it,  becaufe  it  was  impoffible  to  defray 
 the  charge  of  their  food ,  or  to  build  prifons  for 
 them  fas  they  themfcives  fpeak)  yet  after  this  1260. 
 Morrel  in  his  Memorials  faith,  pi  54.  That  there  was 
 above  eight  hundred  thoufand  perfons  that  made 
 profeffion  of  the  faith  of  the  tValdenfes  :  {And  feme 
 of  their  ownPopifh  writers  fay  ,  that  it  was  fo  an- 
 cient that  they  affirmed  themfelves  to  have  thus  con- 
 tinued fucceflively  from  the  Apoftles  :  And  yet  the 
 Papifts  would  make  men  believe  that  Luther  was  the 
 firft  founder  of  the  Reformation)  I  defire  the  Read- 
 er that  can  have  it  to  read  Mr.  S.  Clark*  general 
 Martyroiogy  of  the  perfecution  of  the  jvaldenfes 
 and  Albigenfes  ,  and  alfo  of  the  Spanifi  Inquifition, 
 the  Bohemian ,  and  Frsnch  cruelties  ,  a$d  the  Irifh 
 of  late  to  fpare  me  the  labor  of  further  recital".   The 
 very  perfidious  French  Maffacrc  at  once  was  thought 
 in  a  few  dayes  fpace  and  a  little  room  to  fiaurder  a- 
 bout  thirty  thoufand  perfons,  and  this  in  a  pretence 
 of  peace  and  quietnefs.     So  many  bloody  bouts  hath 
 that  Nation  had,  that  it  is  not  like  to  be  ft  ill  unaven- 
 ged.    The  cruelty  of  the  Inquifition  in  Spaine  and 
 other  parts ,  will  hardly  here  be  believed.    The  moft 
 horrid  cruelty  of  the  Papifts  in  Ireland  lately  were 
 beyond  all  thejeft.     The  number  that  they  murde- 
 red in  time  of  peace  by  a  fudden  infurre&ionis  almoft 
 incredible.     In  the  very  Province  of  Vlftcr  alone, 
 about  a  hundred  and  fifty  thoufand  were  computed 
 
 to 
 
to  be  murthered.  But  God  hath  gone  fer  in  aveng- 
 ing their  blood  already.  What  (hould  we  mention 
 fuch  leffer  matters  as  the  burning  fo  many  in  Qtieen 
 Marier  dayes,  the  Powder  Plot  to  have  blown  up 
 King  and  Parliament;  with  many  fuch  fruites  of  the 
 Romaic  fury?  In  a  word  I  conclude,  that  it  is  not 
 kke  to  be  the  caufe  of  Chrift  that  hath  been  fo  long 
 upheld  by  fuch  Devililh  inhumane  bloody  means - 
 nor  is  it  like  to  be  trueDodrine  which  poffefleth  men 
 with  fuch  a  bloodchirfty  fpirit;  nor  is  it  a  fafe  way  to 
 falvation  to  fwim  thither  through  the  blood  of 
 Saints :  nor  is  it  any  better  then  a  cruel  fcorning  of 
 Chrift  when  they  have  perfecuted  him  ,  to  murther 
 Chriftians  by  thoufandsfor  feeking  Reformation,  or 
 not  yielding  to  the  Romifh  errors ,  and  then  to  chal- 
 lenge us  to  name  or  (hew  our  Reformed  Church  be- 
 fore Luther  ,  or-to  accufe  us  of  Schifm  for  feparat- 
 ing  from  them :  Thcfe  Wolves  will  accufe,where  they 
 cannot  devour. 
 
 Arg  12.  If  Popery  do  adde  to  all  thefe  abminatU 
 ons  impenitency  and  uncttrablcnefs ,  then  it  u  certain- 
 ly no  fafe  way  to  Salvation  :  But  Popery  doth  adde  tg 
 all  thefe  abominations  ,  impemtency  and  uncnrable* 
 nefs  :    Therefore     it    is   no  fafe    way    to    Salva- 
 
 tion. 
 
 I  do  not  mean  that  the  perfens  are  Amply  uncur- 
 rable;  but  while  they  are  Papifts,  or  go  according 
 to  their  fundamental  principle,  they  are  utterly  un- 
 curable  and  impenitent.  For  their  Principle  is  that 
 their  Pope  or  Church  cannot  crre  ,  bftt  is  infallible : 
 And  fo  they  are  bound  to  ftand  to  all  their  Determi- 
 nations right  or  wrong  :  For  if  they  (liquid  repent 
 
of  any,  and  we  return  from  any  fmall  or  great,  they 
 ftiOHldin  fo  doing  proclaim  that  they  were  fallible, 
 and  fo  let  go  the  principle  of  their  profeffion.  So 
 that  there  is  no  hope  of  repentance  and  amendment 
 of  any  error  once  determined  of,  but  onelyby  re- 
 canting the  point  of  their  Infallibility ,  to  make  way 
 thereto.  If  therefore  repentance  and  amendment 
 be  of  neceflity  to  Salvation 9  what  will  become  of 
 thefe  men  that  fuppofe  themfelves  fo  infallible  ?  and 
 how  can  that  be  a  fafe  way  to  falvationthat  locks  up 
 the  door  againft  repentance  and  amendment?  Pope- 
 ry therefore  is  no  fafe  way  to  falvation. 
 
 Arg.  13.  That  profeffion  &hkb  fix**  ft  lo  men  into 
 certain  perjury  ,  andengagetb  them  to  impojfibilities, 
 and  contradictories^  is  no  fafe  way  t&  fitivatien.  'But 
 fmh  U  the  profeffion  *f  Poferj  •  as  I  Jbali  prove  even 
 out  of  the  Trent  Oathw  Confeffien,  which  Irecittdin 
 the  beginning. 
 
 1.  They  vow  and  fwear  that  Q All  other  tilings  de- 
 livered, defined  and  declared  by  die  {acred  Canons, 
 and  Oecumenical  Councils ,  and  efpecially  the  Holy 
 Synod  of  Trent ,  they  do  without  doubting  receive 
 andprofefs]]  When  as  many  of  thcfe  Canons,  and 
 Councils  are  contrary  each  to  other  ,  one  undoing 
 what  another  did,  as  (hall  hereafter  be  fhewn  :  and 
 yet  they  fwear  to  receive  them  all.  2.  They  fwear 
 to  receive  them  even  Q  without  doubting  ]  when  as 
 they  are  thus  contradi&ory  ,  and  when  they  confefs 
 that  a  true  faith  even  in  the  written  word  of  God  , 
 may  have  doubting  mixtwith  it.  3.  They  vow  and 
 fwear  that  [[They  will  never 'take  and  interpret  the 
 Holy  Scriptures,  but  according  to  the  unaniomous 
 
 eonfent 
 
Km* 
 
 confcnt  *f  theFathtrs.]  When  as  i.  The  Fathers  do 
 not  unanimonfly  confenc  among  themfelves  concern- 
 ing the  fence  of  the  grcatcft  part  of  Scripture^nd  fo 
 they  arc  fworn  to  take  it  in  no  fence ,  becaufe  the  fa- 
 thers arc  not  unanimous.  2.  He  that  knows  not  the 
 unanimous  fence  of  the  Faihers,where  they  are  unani- 
 mous ,  is  fworn  hereby  to  take  and  interpret  the 
 Scripture  in  No  fence.  3-  If  ky  C  The  Church  ] 
 whofc  fence  they  alfo  fwear  to  admit  i  be  meant  the 
 prcfent  Somatic  Church ,  then  that  Church  and  the 
 Fathers  do  differ  in  the  Interpretation  of  many  Scri- 
 ptures :  fo  that  in  one  Article  they  muft  needs  be  for- 
 fworn.  4.  Nay  there  are  divers  particulars  of  the 
 Popifh  faith  ,  yea  which  in  this  oath  they  fwear  to  f 
 which  are  againft  (  much  more  without )  the  unani- 
 moas  confent  of  the  Fathers.  The  Fathers  never 
 confented  to  this  very  Article,  that  we  muft  take  and 
 interpret  the  Scripture  onely  in  the  unanimous  feace 
 of  the  Fathers :  They  never  confented  that  the  Bread 
 and  Wine  are  trudy  reallv  and  fubftantially  the 
 whole  Body  and  Blood  of  Chrift  by  Tranfubttantia- 
 tion  ?  Nay  the  conien  t  of  the  Fathers  is  agaiaft  thefe: 
 And  yet  tbefe  wretches  fwear  noi  to  take  and  inter- 
 pret Scripture  but  in  the  unanimous  fence  of  the  Fa- 
 thers, and  withal  fwear  the  contrary  in  particulars; 
 even  that  they  believe  that  which  the  Fathers  never 
 #onfentcd  to  ,  but  againft.  Never  did  the  Fathers 
 confenc  that  £  There  are  feventruely  and  properly 
 Sacraments  Inftituted  by  Chrift.  ]  Never  did  the  Fa- 
 thers confent  (who  lived  a  thoufand  or  fourteen  hun- 
 dred years  before)  that  the  Council  of  Trent  did  not 
 erre ,  or  could  not  crre :  Nor  £  That  in  the  Mafs 
 is  offered  a  true  proper  propitiatory  Sacrifice  for 
 the  living  and  dead  3  Nor  that  the  Euchanft  may 
 
 be 
 
be  taken  under  one  kind  ,  and  the  Cup  withheld  : 
 nor  [[That  there  is  a  Purgatory,  or  the  fouls  there 
 holpen  by  the  fuffrages  of  the  faithful]  nor  Qthat  the 
 Saints  with  Chrift  are  to  be  prayed  to]  Nor  chat  Im- 
 ages were  to  be  worlhiped]  nor  the  power  of  Popilh 
 indigencies  left  by  Chrift  in  the  Church.,  and  the 
 ufe  of  them  wbolfornje :  Never*  did  the  Fathers  eon- 
 fenc  that  the  Roma-no , Church  is  the  Miftris  of  all 
 Churches.-or  that  the  Pope  is  theVicar  of  Chrift  over 
 them  :  nor  that  ail  Chnftians  or  Bifliopsor  Paftors 
 ihould  fwear  true  obedience  to  the  Pope  as  Chrifts 
 Vicar  ?  Let  thefe  proud  deceivers  (hew  us  if  they  can 
 when  the  Fathers ,  or  any  one  of  the  Ancients  i  did 
 ever  take  any  fuch  oath  himfelf ,  or  perfwadc  others 
 to  it  ?  Yea  or  that  rhey  have  confented  to  any  one 
 of  thefe  Articles  of  the  Romijh  faith  ,  and  Trent 
 oath?  What  more  evident  to  any  man  that  hath 
 any  acquaintance  with  the  Fathers,  then  that  thefe 
 wretches   do  here  moil   palpably  forfwear  them- 
 felves?  Even  as  if  they  fhould  (wear  to  believe  no- 
 thing but  according  to  the  Ancient  Creed,and  withat 
 fwear  to  believe  that  Chrift  never  dyed,  rofe,  oraf- 
 cended,  or  that  there  is  no  refurreftion  ,  or  ever- 
 laftinglife.     Certainly  if  the  very  faith  of  Papifts 
 be  contradiction,  and  the  profeffion  of  it  plain  per- 
 jury >   then  Popery  is  not  a  fafe   way  to  Salva- 
 tion. 
 
 I  would  here  have  added  as  the  fourteenth  Argu- 
 ment :  That  Popery  is  a  mixture  of  old  condemned 
 errors,  formerly  called  Herefies;  which  the  ancient 
 Church  hath  teftified  againft ;  and  therefore  it  is  no 
 fafe  way  to  Salvation  :  And  here  I  Ihould  have  tryed 
 their  particular  errors  not  yet  mentioned  ,  or  in- 
 fixed on,  as  their  Doftrine  of  Merits  and  Juftifica- 
 
 ticui 
 
tion  thereby,  Satisfactions,  and  many  Semipelagian 
 errors,  Image- worfhip ,  with  many  the  like  :  But 
 that  this  is  beyond  my  prefent  intended  fcope  ,  and 
 purpofed  brevity ,  and  is  fo  fully  performed  already 
 by  fo  many  unanfwefable  Treatifes  of  our  Di- 
 vines. 
 
 Let  us  next  here  what  is  faid  of  moft  moment , 
 to  prove  Popery  to  be  a  fafe  way  to  Salva- 
 tion. 
 
 Ob  j.  I .  That  Religion  which  hath  been  delivered  do^n 
 from  the  Apflles  to  this  day  without  interruption  ,  u 
 a  fafe  way  to  Salvation  (For  it  it  the  fame  that  the  A~ 
 fofiles  and  all  the  ancient  Chriftians  were  faved  in) 
 ISutjhe  Religion  of  the  Church  of  Rome  is  that  which 
 hath  been  delivered  down  from  the  Apoftles  :  There- 
 fore^ &c. 
 
 Anf  i .  There  is  a  change  of  the  very  fubjeft  of 
 thequeftion-  It  is  [JPopery]  that  we  aredifputing 
 of;  and  this  argument  inftead  of  Popery  fpeaks  ©f 
 [[The  Religion  of  the  Church  of  Rome .]  The  Religi- 
 on of  the  Church  of  Rome  hach  two  .parts ;  Firfl:,the 
 Chriftian  Faith :  Secondly,  their  own  corruptions  de- 
 praving and  contradi&ing  this  Faith :  Thefirft  as  it 
 ftandetk  alone  uneontradi&cd  in  the  Religion  which 
 we  profefs  :  Thcfecond  is  it  that  we  sail  Popery,  and 
 fay,  It  is  no  (afe  way  tofajvation.  2.  And  of  this 
 I  deny  the  Minor ,  and  fay  that  Popery  is  not  the  an- 
 cient Religion ,  the  Apoftles  and  Primitive  Church 
 never  knew  it :  There  was  no  fuch  creature  as  a  Pa- 
 pifi:  known  in  all  the  world  till  fix  hundred  years  af- 
 ter the  birth  of  Chrift :  It  was  about  606.  when  Pope 
 Bonifact  did  firfc  claim  his  univerfal  Papacy  and 
 
 Head- 
 
(176) 
 
 Headfhip:  and  after  that  it  was  not  till  about  one 
 thoufand  years  chat  the  ufurpation  and  Tyranny  was 
 confentcd  to  any  thing  generally  in  the  Weft  :  And 
 even  the  multitudes,  ftiil  di  (Tented  ,  and  fomeop- 
 pofuion  wa 5  ftill  made  againft  it ;  and  all  the  Efterne 
 Churches  and  the  reft  of  the  Chriftian  world  did  dif- 
 fent.  Of  thefe  things  there  is  enough  faid  to  filence 
 all  the  Papifts  on  earth  in  Biftiop  Vfber  de  contin. 
 fuecejfione  & ftatp*  tcclef.  Occident,  and  his  Anfwer 
 to  the  Jefuites  Challenge,  and  by  Bifhop  feVee/t,&vtd 
 Doftor  Field,  and  in  many  of  the  old  Treatifes  a- 
 gainft  the  Pope  publifhed  together  by  Goldaft/u  , 
 which  ftiewus  that  he  fetled  not  his  Kingdom  with- 
 out continnual  oppofition  and  contradi&ion.  We 
 affirm  that  Popery  is  a  meer  novelty  ,  and  chal- 
 lenge all  the  Papifts  in  the  world  to  prove  the  Anti- 
 quity of  it.  When  they  have  once  arrogated  to 
 themfelves  the  name  of  theCatholike  Church,  and 
 taught  the  people  to  believe  as  the  Church  believes , 
 that  is,  to  believe  that  all  is  true  which  the  Pope  and 
 his  Clergy  will  report  of  themfelves,  it  is  then  an 
 eafie  matter  f&r  them  to  prove  any  thing  to  be  true 
 which  makes  for  their  turn  :  then  they  may  fay?  The 
 Fathers  are  for  than ',  and  that  they  have  their  Pa- 
 pal fovereignty  from  Sz  Peter ,  when  there  is  never  a 
 true  word  in  it.  Then  they  may  frame  and  forge  new 
 Decretals,  and  cutout  of  the  Ancient  Writers  that 
 which  is  againft  them  ,  and  bring  forth  fpurious  wri- 
 tings under  their  names ;  and  tell  the  people  that  our 
 Religion  begun  with  Luther  :  for  its  eafie  to  prove 
 any  thing,  where  themfelves  are  the  Judges,  and  no 
 witnetfes  but  their  own  muft  be  heard:  But  if  they 
 dare  leave  that  hold,  and  come  into  the  light,  its  eafie 
 to  evince  the  novelty  of  Popery  (though  not  of  eve- 
 ry particular  error  they  hold,)  Obj. 
 
(v?) 
 
 Obj.  2.  ////?£  Church  of  Rome  £*  *?  *****  Church  $ 
 then  Popery  is  a  fafe  Way  to  jalvation  :  But  the 
 Church  of  Rome  is  a  true  Church  :  Therefore,  &c. 
 The  Antecedent  is  granted  by  meft  Protectants  :  The 
 conjequence  &  good ;  for  it  is  the  true  Religion  that  ma- 
 keth  a  true  Church  and  Popery  is  their  Religion*  If 
 their  Religion  be  not  true^  their  Church  is  not  true  t  If 
 their  Religion  be  true,  then  their  Church  is  tme  ;  ana 
 if  Church  and  ReJigiw  be  true,  then  thej  are  in  a  fafe 
 Xvaj  to  falvation. 
 
 Anfw.i  .The worc'QChurch] doth  ufually  fignifis 
 amongChriftians^aChriftianiociety,  or  a  company 
 of  Christians  aflbciated  for  Gods  worfhip  and  mutual 
 edification:fometime  any  companyof Chriftians  whe- 
 ther fo  affociated  or  not  :  fometime  thofe  are  called 
 QChriftians]  as  diftinft  from  Infidels,  who  profefs 
 nioft  of  the  fubftance  of  Chriftianity ,  but  deny  fome 
 part ,  or  who  profefs  the  whole  fubftance  or  the  fun- 
 damentals, though  they  cootradift  it  again  by  plain 
 confequence  in  other  luperadded  poftts  :  Though 
 thefc  as  compared  with  the  Orthodox  are  wont  to 
 be  called  Hereticks.  We  deny  not  but  that  the  great- 
 eft  Papifts  arc  fuch  Chriftians,  and  that  as  the  word  « 
 [[Church  ]  is  applicable  to  combinations  or  compa* 
 nies  confifting  of  fuch  materials ;  fo  far  the  Roma- 
 nifts  are  a  true  Church ;  fuppofing  that  we  oneljk 
 ipeak  of  Mctaphyfieal  Truth.  But  as  the  word 
 QChriftian[]is  takenfor  one  that  fo  holdeth  the  funda- 
 mentals of  Chriftian  Faith,  as  not  to  fubvert  them  by 
 plain  confequence  after  he  hath  profeffed  them,  foic 
 is  yet  under  difpute  whether  the  Romanifts  be  a  true 
 Church ,  and  therefore  not  to  betaken  as  granted. 
 
 N  How- 
 
vever  thofe  Protcftant  Divines  that  grant  them 
 to  be  a  true  Church,  do  fay  that  it  is  but  by  a  Meta- 
 physeal verity,  convertible  with  the  eflence ;  but 
 that  Morally  it  is  a  falfe  Church  and  not  a  true ;  as  a 
 thief  is  a  True  man,  that  is,  truely  a  man  t  but  he  is 
 not  a  true  man,  that  is,  not  an  honeft  faithfull 
 man, 
 
 2.  The  thing  called  [The  Church  of  Romf^  con- 
 lifteth  not  of  Homogeneal  parts :  or,  at  leatt  that 
 word  fignifieih  feveral  forts  of  perfons.  There  arc 
 fomethat  with  the  Pope  and  his  Cardinals  entertain 
 
 Jth'e  full  body. of  Popery,  andenflave  the  reft :  There 
 'are  multitudes  of  the  people,  that  filently  live 'un- 
 der them,  and  let  them  alone,  and  are  defiled  by  them 
 in  many  things ,  but  receive  not  the  great  and  moft 
 dangerous  part  of  their  corruption.  Thefe  are  not 
 equally  to  be  called  the  Church,  nor  are  they  equally 
 in  danger  of  damnation. 
 
 3.  I  deny  the  confequence  of  the  Major  Propor- 
 tion ;  For  if  the  Church  of  Rome  be  a  true  Church  it 
 is  becaufe  they  are  true  Chriftians,  and  not  becaufe 
 they  are  Papiffc  :  fo  that  to  argue  £  The  Church  of 
 Rome  is  a  true  Church ,  therefore  Popery  is  a  fafe 
 way  to  Salvation]  ^  as  unfound  as  to  argue  \jGebezi 
 the  Leper  is  a  living  man  :  Therefore  the  Leprofie  is 
 a  thing  fafe  of  profitable  to  mans  life]  Popery  is  the 
 difeafeof  their  Church,  and  Chriftianity  is  it  that 
 makes  them  a  Church  :  You  may  well  therefore  con- 
 clude that  Chriftianity  is  a  fafe  way  to  heaven;  bat 
 not  that  Popery  is  fo. 
 
 To  the  confirmation  I  anfwer,  That  the  Religion 
 of  Papifts  hath  two  parts  :  The  Chriftian  Religion, 
 as  they  are  Chriftians ,   and  that  maketh  them  a 
 true  Church  if  they  be  one.    And  the  Popilh  cor- 
 ruptions, 
 
(#9) 
 
 ruption?,  which  denominate  them  Papifts,  and  chat 
 makes  them  not  a  true  Church  ,  nor  is  a  fafe  way  to 
 falvation. 
 
 Obj.  3.  If  Papifts  may  be  faved^  then  Poperj  is  d 
 fafe  way  te  falvation.  'But  Papiftj  may  be  fated  : 
 Therefore^. 
 
 Anf  To  the  Antecedent  or  Minor  I  anfwer ,  that 
 Papifts  be  not  all  of  a  fort :  fome  may  be  faved,  and 
 fome  cannot,  if  they  fo  live  and  dye.  If  you  aske 
 who  may  and  who  may  not  t  I  anfwcr.that  all  thofe 
 of  them  that  hold  the  fubftance  of  the  Chriftian  faith, 
 and  that  pra&ically,  notwithftauding  their  errors } 
 or  that  hold  no  errors  but  what  cenfift  with  the 
 Praftical  holding  of  the  Chriman  faith,  thefefhall  be 
 fayed :  But  all  thofe  that  finally  hold  any  error  which 
 for  matter  or  manner  is  inconfiftent  with  the  Pra* 
 fticat  holding  of  the  Chriftian  faith,  (hall  be  con- 
 demned. 
 
 2.  To  the  confequence  of  the  Major  I  anfwer,  by 
 denying  it ;  and  that  on  the  aforefaid  account.  If  a 
 Papift  be  faved,it  is  not  by  ^Popery ,but  fr*m  Popery.  Ic 
 is  therefore  no  better  reafoning  than  to  fay  Qlf  a  Le- 
 per may  live,then  the  Leprofie  is  wholforae,or  a  fafe 
 to  prefcrvc  life]  I  have  already  fpeke  more  to  this. 
 If  fuch  do  live  ,  it  is  with  more  trouble,  and  left 
 comfort ,  and  its  fewer  that  lire  loag  with  it,  then  of 
 other  founder  men  :  Menlhould  not  caft  themfelves 
 into  a  courfe  of  great  doubt  and  difficulty  as  to  their 
 falvation,  and  whea  they  have  done  encourage  them* 
 felves  in  it  ,  becaufc  other  men  of  moderate  and 
 charitable  mindes  are  afraid  to  conclude  that  they 
 ftiall  certainly  be  damned?  Is  it  not  a  great  probabili« 
 
 'N  2  ty 
 
C*0 
 
 ty  or  danger  of  damnation  very  terrible,  though  you 
 were  not  certain  to  be  damned. 
 
 Obj.  4.  There  u  but  one  true  Church ,  and  con* 
 fequentlj  bnt  one  fafe  Vvaj  to  Heaven  :  That  one 
 Church  is  the  Romane  Church  :  And  therefore 
 they  and  onely  they,  are  in  the  fafe  way  to  Hea- 
 ven. 
 
 Anfw.  If  you  fpeak  of  the  Universal  Church  , 
 which  is  Chrifts  body ,  there  is  but  one  and  that 
 is  all  true  Chriilians.  But  if  you  fpeak  of  parti- 
 cular aflfociations  of  Chri-ftians  called  particular 
 Churches ,  there  are  many  thoufands  :  And  fo 
 we  fay  that  the  Church  of  Rome  is  (at  beft)  but 
 one  particular  Church  ,  or  one  combination  of 
 feme  particular  Churches  under  the  Bifhop  of  that 
 City  :  But  that  Rome  ,  or  the  Romane  party  *  are 
 /  the"  whole  of  the  Catholike  Church  of  Chrift  ,• 
 we  do  with  abhorrency  deny. 
 
 2.  If  the  Church  of  Rome  be  any  part  of  that 
 Univcrfal  Church  ,  and  fo  in  a  ftace  of  Salvation, 
 or  way  to  it,  it  is  not  as  Papitis,  but  as  Chri- 
 ftians,  as  was  faid  before.  And  therefore  though 
 there  be  but  one  fafe  way  to  Heaven ,  yet  that 
 one  being  hot  Popery ,  but  Chriftianity  '"  why 
 may  not  other  Chriftians  be  in  a  fafe  way  to  Hea- 
 .  ven ,  as  well  as  the  Papifts  ?  efpecially  who  are 
 free  from  thofe  dangerous  difeafes  vJherewith  the 
 Papiits  Chriftianity  is  corrupted. 
 
 OK. 
 
(i3.) 
 
 Obj.  5.  That  Church  which  hath  V nit jy  Vniver- 
 fnlityy  Antiquity^  and  nnintteru^ted  fucceffion  of  Pa- 
 fiers  and  dpoftlesy  is  the  onelj  true  Chnrch  ,  and  con- 
 sequently onelj  in  thefafe  way  to  Salvation,  T>nt  fuch 
 u  the  Church  of  Rome :  therefore. 
 
 Anfw.  1 .  This  concludeth  not  the  point  in  Quefti- 
 on  QThat  Popery  is  a  fafe  way  to  Salvation.]] 
 
 2.  We  deny  the  Major,  and  blame  them, that  they 
 ftiil  thruft  it  on  us  without  proof.  To  theparticu-, 
 lars ,  i,  If  Mahometans  have  unity,  or  If  Satan  be 
 not  divided  againft  Satan,,  it  doth  not  follow  that 
 they  have  the  true  Church ;  men  may  agree  in  evil. 
 2.  where  was  your  univerfality  alfo ,  when  there 
 were  fcarce  feven  Biftiops  left  that  were  free  from  the 
 plague  of  Arrianifme  ?  Univerfality  abfolute(lb  thaG 
 all  errors  or  other  parties  (hould  be  excluded)  the 
 Church  hath  never  had  the  happinefs  to  enjoy  fir.ce 
 thcbeginingofitsflouriftiingin  the  Apoftles  dayes. 
 Univerfality  comparatively,  that  is,  the  greater  part 
 the  Arrians  had  ,  at  Ietft  of  the  Bifheps.  The  do- 
 ftrine  of  the  Millenaries,  with  many  fuchlike  may 
 plead  more  antiquity  than  Popery  can  :  And  as  for 
 fucceflion,  there  is  no  doubt  but  a  Biftiop  or  Church 
 in  the  line  of  fucceflion  may  turn  Heretical  ,and  have 
 fucceffors  in  their  Herefie.  Have  none  of  the  Greek 
 Churche$,nor  Alexandria,  A  ntiech&c.h&d  a  (uccefli* 
 on  till  it  fell  into  the  hands  of  aHeretiek?and  it  would 
 have  beeen  no  good  plea  for  the  firft  Heretical  Bi- 
 fhop  or  Church  to  plead  fuch  fucceflion.  If  there 
 be  not  a  fucceflion  in  Apoftolical  doftryie ,  the  fuc- 
 ceflion of  perfons  will  be  no  proof  of  the  truth  ■  or 
 foundnefs  of  the  Church, 
 
 N  3.  3.  Ar.d 
 
(iSi) 
 
 3.  And  for  the  Minor  of  your  Argument,  Ian- 
 fwcr.  I.  The  Ethiofian,  Alexandrian  and  other 
 Churches  can  as  truely  boafl:  of  thefe  qualifications 
 as  Rome.  2.  The  Papifts  lay  a  higher  claim  to  them 
 then  they  can  make  good.  Asr  1.  I  have  (hewed  al- 
 ready how  far  they  arc  from  unity  ,  who  are  not 
 only  of  fo  many  Religions  or  wayes  of  Difcipline; 
 and  of  fo  great  diftance  in  many  doftrinals,  as  the 
 controverfies  among  themfelves  do  manifeft,  butal- 
 fo  are  fo  difagreed  about  the  very  center  of  their  uni- 
 •  on,  their  infallible  foveraign  Power,  whether  it  be 
 in  the  Pope  3  or  a  GenA'al  Council,  or  both  ?  Be- 
 sides their  unity  is  but  of  their  own  party,  theRo- 
 manifts :  And  (ball  other  parties  are  at  fome  unity 
 among  themfelves  :  er  many  at  Icaft.  \ij$h*  of 
 Confiantinofle  had  prevented  the  Pope ,  and  got  the 
 Title  of  univerfal  Bifhop,  or  Pope,  as  he  did  (by 
 compofition^}  of  univerfal  Patriarch ;  and  had  pre- 
 tended chat  this  would  have  united  the  Churches ,  I 
 think  it  would  not  have  juftified  his  caufe. 
 
 2.  How  can  the  Papifts  for  ihame  pretend  to  uni- 
 verfality  either  as  to  the  prefent  or  former  ages  ?  Is 
 it  nothing  that  all  the  Ethiopian,  Greeks  and  Reform- 
 ed Churches  are  not  of  their  party ,  befides  many  a 
 thoufandmore?  Or  will  they  arrogantly  condemnc 
 ill  the  reft  of  the  Chriftian  world  as  heretical ,  and 
 then  fay  that  they  are  the  whole  Church  ?  Did  they 
 not  learn  this  of  the  Donatifts  ?  But  what  is  become 
 of  their  modefty  who  pretend  to  an  univerfality, 
 for  the  tknepaft  ,  when  all  the  Chriftian  world  was 
 againft  their  prefent  belief,  and  chere  was  not  fuch 
 a  thing  as  a  Famft  known  (and  revealed  to  usj  in 
 the  world  of  fix  hundred  years  after  the  birth  of 
 Chrift. 
 
 3.  And 
 
('83) 
 
 J.  And  for  their  fucceffion,we  undertake  to  prove 
 it  interrupted  long  ago,  and  that  there  were  no  true 
 Bitt\op$atRcwc  of  a  long  time  :  Though  men  have 
 fat  there  that  were  chofen  by  Cardinals,  and  call 
 themfclves  Bifhops  or  Popes  ,  yes  if  according  to 
 the  Scriptare  and  ancient  Councils,  they  were  mat- 
 ter utterly  uncapable  of  that  form  ,  then  its  plain 
 that  they  were  but  Statues ,  and  had  but  the  nsme 
 without  the  thing,  i.  e.  the  office  or  authority,  and 
 therefore  arc  unworthy  alfo  of  the  name  it  felf.  Let 
 nae  name  two  or  three  of  their  own  Writers  that 
 bear  witnefs  of  this.  And  firft  their  great  parafite 
 Cardinal  Baronim  faith  (ad  an*  912,  §8.)  \_what 
 then  was  the  face  of  the  holy  Romane  Church  ?  how 
 exceeding  filthy,  When  the  moft  potent  and  yet  mefi  for- 
 did whores  did  Rule  at  Rome  ?  by  whofe  pleafure  Sees 
 were  changed  ,  Bifhops  were  given  %  and  Which  is  a 
 thing  horrid  to  be  heard  ,  and  not  to  be  fpoken  ,  their 
 fWeet  hearts  (or  mates)  were  thrufi  *»rc  Peters chair v 
 being  falfe  Popes ,  who  are  net  to  be  Written  in  the  Ca- 
 talogue of  the  Romane  Popes  ,  but  cnely  for  the  ward- 
 ing out  of  fuch  times. ]  And  after  he  welladdesto 
 (hew  that  the  interruption  was  not  like  to  be  onely 
 in  the  fucceffion  of  true  Bilhops  £  And  what  kind  of 
 Cardinal  Priefts  and  Deaeons  think  you  We  mufi  im- 
 agine that  thefe  monfters  did  choofe  ?  when  nothing  u 
 fo  rooted  in  nature  as  for  every  one  to  beget  his  dike] 
 See  tqore  in  Taron.  ibid.  PUtina  fpeaking  of  the  evil 
 of  thofe  times  (de  "BenediB.  4.)  faith  that  [fBy  am- 
 bition and  bribery  the  holy  chair  of  Peter  was  rather 
 feUed  ony  then  f*f[efjedr\ 
 
 Geneirard(in  Chronolog.  I.  ^.fecul.io*  )  fpeaking 
 of  the  great  unhappinefi  of  that  age,  faith,  that  [_In 
 this  one  Mng  it  Was  unhappy  that  for  nrer  one  hundred 
 
 N  4  and 
 
(.84) 
 
 And  fifty  years  about  fifty  Topes  hid  wholly  fall  away 
 from  the  vertue  of  their  anceftors  ,  being  Apotattici, 
 eslpofiatkive  pot  ins  qnam  Apefiolici ,  Biforderly  and 
 Apcftatical,  rather  then  ApoftolicaL~\ 
 
 WJiat  (hall  we  think  of  all  thole  that  murdered 
 thtir  pf  edeceflbrs  to  obtain  the  place,  were  they  cap- 
 able of  being  true  Biftiops  ?  What  fhall  we  fay  of 
 Pope  cfo'/w/fcr  the  fecond  who  was  a  conjurer,  and 
 sgrced  with  the  Devil  to  help  him  to  be  Pope,  and 
 by  the  deceit  of  the  Devil  was  again  deprived  of  it  by 
 fuddain  death  ?  Doth  the  Devil  make  true  Biftiops 
 of  conjurers?  I  know  the  deceiving  Papifts  Would 
 make  the  fimple  people  believe  that  all  thefe  things 
 that  we  fay  of  their  Popes  art  lies  of  our  own  forg* 
 ing :  but  men  that  have  eyes  in  their  heads  may  fee 
 who  are  the  lyars  Their  own  Writers  do  common^ 
 Jy  affirm  the  fame  that  we  affirm.  A  Cardinal  of 
 their  own  (Benno)  in  vita  Bildebrandi ,  affirmeth 
 this  of  Pope  Sihejler :  and  he  lived  in  the  times  next 
 him,  and  therefore  might  know.  Platina  another 
 of  their  own  affirms  (in  vita  Silvefi.)  that  [_  Gef- 
 bertus  impelled  by  ambition ,  anddevillijh  defire  of  rule y 
 didfirfi  by  bribery  (or  Simony)  get  the  Archbijhoprike 
 ofRhemes,  then  of  Ravenna,  andatlafioj  Rome, 
 the  'Devil giving  him  more  of  hi*  help,  but  on  this  con* 
 dition,  that  after  his  death  he  Jbouldbe  wholly  hu^  by 
 ^ch&fe  deceits  he  had  obtained  fuch  dignity.  ~\  The  like 
 hath  LyrainGlcfs.  ad  cap.  14.  Maccab.  I.  z.  find  a 
 timkitude  of  their  Hyftorians  unanimoufly  confirm 
 it.  Yea  zALmm  Sylvim  who  was  a  Pope  himfelf 
 (degefiis  Concil.  BafiL  L  I.)  faith  £  Wt  are  not  igno- 
 rant that  (Pope)  Marcellinus  did  at  Cefars  command 
 t'ffer  incenfe  to  Idols ^and  that  another y,  which  is  a  great" 
 er  and  more  horrible  thing  ,   did  come  to  be  Pope  $f 
 
 Rome 
 
Rome  bj  the  fraud  of  the  ^Devil-J^na  word  if  Mur- 
 derers, Adulterers ,  Conjurers that  <*me  jn ^    ^ 
 Devil ,  and  Heretickstinay  be  true  BiftiO^pf  Rome 
 and  yet  a  man  that  believeth  not  the  Popes  ^jverI 
 verfal  Vicarfhip  can  be  no  true  Catholikc  Chrifticu 
 then  it  feems,  it  is  a  greater  fin  not  to  Believe  in  the 
 Pope  then  not  to  Believe  in  Chrift ,  or  then  it  is  to 
 bargain  with  the  Devil ,  or  be  a  Murderer  or  Adul- 
 terer? Certainly  thefc  men  were  as  uncapable  of 
 being  true  Bifhops  when  thefe  things  were  once  pub- 
 likely  known  of  them  (at  leaft)  as  a  Mahometane 
 would  be :  And  therefore  there  hath  been  many  an 
 interruption  in  their  fucceffion.    And  many  a  fchifm 
 there  hath  been  wherein  two  or  three  Popes   have 
 raigncd  at  once,  and  he  that- had  the  greateft  ftrength 
 bath  carryed  it,   when  his  Right  was  not  the  great  - 
 eft, 
 
 [Query; 
 
cm) 
 
 E  R    Y. 
 
 OS 
 
 Whether  the  Infallible  fudge* 
 mentof  the  Romane  Vofe^or 
 his  Qlergy  mujl  be  the  Qround 
 of  our  c£elief  of  the  Qhriftian 
 DoBrine,  or  of  our  %eceh^ 
 ing  the  Holy  Scriptures  as  the 
 Word  of  God?  N.   * 
 
 !ftggAving  already  enquired  whether  the 
 TR  Romamfis  or  the  Reformed  Churches 
 '  are  in  the  fafe  way  to  Salvation ;  we 
 fhall  now  more  particularly  enquire 
 whether  their  faith  or  ours  be  built  on 
 the  furer  grounds.  Our  Belief  is  thus 
 refolved :  we  believe  the  Chriftian  Dodrine  to  be 
 True ,  becaufe  the  True  God  is  the  Author  of  it. 
 We  difcern  that  God  is  the  Author  of  it ,  both  by 
 his  Intrinficke  and  Extrinficke  Seals  or  atteftations  of 
 it  :  in  that  it  beareth  his  image  and  fuperfcription, 
 and  is  confirmed  by  his  undoubted  uncontrolcd  Mi- 
 racles, 
 
(.87) 
 
 racks ,  and  other  effe&s  which  lead  us  to  the  eaufe. 
 The  revealing  containing  figns  or  chara&ers  are  the 
 the  holy  Scriptures.  That  thefe  Books  were  written 
 by  the  Prophets,  Apoftlesand  Evangelifts,  and  were 
 confirmed  by  Miracles ,  and  are  uncorrupted  in  the 
 main ,  we  arc  infallibly  affured  of,  by  the  evident 
 certainty  of  the  hiftorical  atteftation  and  Tradition : 
 For  we  depend  not  barely  on  the  credit  of  adeceiv- 
 able  or  deceitful  man  (  fuch  as  is  the  Pope  of  Rome ) 
 or  of  any  fallible  fociety  of  men ;  but  on  fuch  Hifto- 
 ry  as  we  can  prove  by  plain  reafon  to  be  infallible  , 
 containing  in  it,  befides  theTeftimony  of  the  Pope 
 and  all  his  party,  the  fame  Teftimony  alfo  of  all  the 
 reft  of  the  Chriftians  in  the  world ,  yea  and  of  the 
 very  Hereticks  who  were  enemies  to  much  of  the 
 truth ;  and  enough  alfo  even  from  the  mouths  of 
 Infidels  to  confirm  us :  fo  that  by  this  infallible  hi- 
 ftory ,  and  univerfal  Tradition  ,  we  have  a  fuller 
 difcevery  that  thefe  Books  are  the  fame  that  were 
 written  by  the  Apoftles,^.  then  we  have  that  the 
 Statutes  of  Parliaments  in  the  Reign  of  King 
 James  or  Queen  Elizabeth  are  the  fame  that  they 
 pretend  to  be:  And  to  a  man  that  heareth  not  God 
 himfelf  or  the  Lord  Jefus  or  the  Apoftlcs ,  and  hath 
 not  their  immediate  infpirations ,  we  know  not  how 
 the  Laws  of  heaven  (hould  be  more  fitly  delivered  in 
 an  ordinary  rational  way  ,  nor  what  fwrer  other 
 means  fuch  as  we  can  expeft  ,  who  live  at  fuch  a  di- 
 ftanccfrom  the  firft  receivers  of  it :  unlefs  we  would 
 have  God  to  fpeak  to  every  man  as  he  did  to  Mofes 
 or  have  Ghrift  or  Apoftles  ftill  among  us  ,  or  un- 
 lefs God  muft  make  us  all  Prophets  by  his  extraordi- 
 nary infpirations.  And  laftly  ,  the  true  meaning  of 
 this  word  we  underftand  as  we  do  the  meaning  of 
 
 other 
 
(M) 
 
 other  Laws  or  writings  having  moreover  the 
 aiBftance  of  the  fpirit ,  which  is  neccffary  bccaufe 
 of  the  fublimity  and  fpirituality  of  the  matter  , 
 and  the  neteffity  of  the  great  effeds  upon  our 
 hearts  :  Our  Teachers  by  Tranflation  and  fur- 
 ther inftruftions  are  our  helpers  (as  they  muft 
 be  in  other  things  that  we  would  learn  )  and  by 
 the  help  of  them  without  and  of  the  feint  with- 
 in ,  we  are  able  to  underfland  the  meaning  of 
 the  words  (efpecuHy  comparing  text  .with  text) 
 and  fo  receive  the  far&ifyng  iraprefs  upon 
 our  hearts.  And  thus  is  the  Faith  of  the  Re- 
 formed Catholike  Refolved.  He  recciveth  tne 
 Bible  frem  the  hands  or  mouth  of  his  Teach- 
 ers (and  perhaps  firit  believech  t&em  fide  hnma- 
 m ;  that  it  is  Gods  Word  :  )  He  knoweth  that 
 this  Book  was  written  in  Htbrew  and  -Greeks  by 
 the  PropTiets  and  Apoftles,  by  Infallible  Hyfto» 
 ry  or  Univerfal  Tradition.  He  knoweth  that 
 they, did  it  by  Infpiration  of  the  Holy  Ghoft  , 
 by  the  Image  of  God  which  he  findeth  on 
 it ,  and  by  the  uncontroled  Miracles  by  which 
 they  fealed  it.  He  believeth  it  to  be  True ,  bc- 
 eaufe it  thus  proceeded  from  the  Holy  Ghoft  , 
 and  fo  is  the  Word  of  God  who  is  moft 
 True. 
 
 Of  the  Refolution  of  our  Faith  according  to 
 the  Proteftant  Doftrine.  See  L.  da  Plejjis  of  the 
 Church,  cap.  4.  Tranjlat.  pag*  121,  122,  123.  and 
 Conradm  'Btrgius  Prax.  CathoL  Can.  p.  208.  209, 
 zio.  Difp.  2.  §  125,  126.  To  this  fame  fence. 
 Vid.  &  SibranL  Lttbbert.  Princip*  Chrift*  Dogm.  li. 
 I.  fag.  20&C. 
 
 What 
 
C  «9  J 
 
 What  the  Refolution  of  the  Romane  faith  is,  the 
 Qgeftion  which  we  are  now  to  difcufs  (Jo{h  intimate 
 in  part,for  it  cannot  be  laid  down  in  one  propofuion, 
 becaufe  they  are  of  fo  many  minds  themfelves  Indeed 
 we  may  fee  in  this  their  foundation  that  Popery  is  a 
 very  maze  and  dungeon;  for  the  builders  of  this 
 2fa£f/areallin  confufion  at  the  laying  of  their  firft 
 ft  one.  Yet  this  much  they  feem  to  be  moftly  agreed 
 in :  *  That  the  Scripture  is  ?  B^f  ^  Vefbo  ^  ,,  f 
 the  word  of  God,  and  fjp.  2.  \>&nar  ihlL  L  4> 
 part  of  the  Rule  of  faith  cap.  3.  'Sellar.ibj.  $x.iq. 
 and  duty,  b  but  not  the  ^retfer.de ^gnefc  script. cap. 
 whole  Rule,nor  the  whole  £  **  f*08-  Vd%$-  T°m-  h 
 Word  of  God  h*  that  ?*  &■£?&?£ 
 unwritten  Traditions  .are  judgement  of  the  prefent 
 the  Other  part  ,  c  and  the     Church  is  Gods  word.  vid. 
 
 judgement  of  the  prefent  ^elch;  cf*™- ».  *  •  <•  J.f. j. 
 Church  is  Gods  Word  af-  T?ur^  in  r"'«  <* 
 •ter  a  fort  (as  they  fpeak) 
 
 That  the  Scripture  hath  its  Authority  in  it  felf  from 
 God  the  prime  trxtifafrvxquoad  nos,zs  to  us,it  hath  its 
 Authority  from  the  Church-.That  it  is  the  aft  of  Tra- 
 dition or  the  unwritxen  part  of  Gods  word  to  tell  us 
 that  the  Scriptures  are  the  word  of  God,or  a  Divine 
 Revelation-  d  And  that  it  is  the 
 Office  of  the  Church- to  judge    d«*awAra»  »w- 
 
 both  of  this  Tradition  and  the  %  *;??****;£ 
 „    •  tr  j      j       fi     $Mnic$.prmtp.  deft. 
 
 Scripture;   as  alio  to  decide  all    &  g  €  t,i,&  it\9.£. 
 
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 con* 
 
controversies  m  Religion,  and  to  judge  which  is 
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 muft  be  one  only,viftble,infatlible,authorized  thus  to 
 judge  by  Chriftjand  this  is  oncly  the  KomafjtChurch. 
 Thus  far  the  raoft  of  them  feem  to  be  agreed.  But 
 when  thefe  my  fteries  of  iniquity  come  to  be  opened, 
 they  fail  all  to  pieces.  For  i.  Sometimes  they  fay 
 that  the  judgement  of  the  Church  is  Gods  ward  after 
 a  fort  :  fomctirae  that  it  is  fpme  middle  thing  be- 
 tween a  Tefttmony  Divine  and 
 <riiT*mb»S.re*    Humane.    «2.  And  what  the  for- 
 
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 j.&c.  27.  fa  Alpbonf  a  Caft,  Mdu.  btref.  ft  x.  c.  z.  ZMdcb. 
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 ^ 
 
ly  uiey  arc  uiviueg  in  cne  main^x..  wuai  tins  v^nurcii 
 is  which  is  the  infallible  Judge,  and  into  whofe  judge- 
 ment their  faith  is  refolvcd,whcthcr  it  be  the  prefent 
 Church  or  the  former  Church  ?  Whether  it  be  the 
 Pope  only  (at  leaft  in  cafe  of  difference  between  him 
 and  his  Council)  or  whether  it  be  a  General  Coun- 
 cil though  the  Pope  agree  not  (as  the  French  and 
 Venetians  fay  ?  )  h  Yea  whether 
 it  be  the  Clergy  only,or  the  Laity  I m-  M€l-  *"*»- 
 alfothat  arc  this  Church?  Nay  [tifrb^u^ 
 lome  of  them  plead  Umvenal  jcm% 
 Tradition(as  HsUtn,Tphite,Vane, 
 and  divers  other  Englifhmen  of  late)  as  if  that  were 
 the  fame  with  the  Rcntane  Tradition ,  or  as  if  it  were 
 the  point  in  controverfie  between  us  and  them.  And 
 ordinarily  they  ufe  to  tell  us  of  QA11  the  Church] 
 and  £  All  the  Chriftian  world  ]  and  to  mouth  it  in 
 fuch  fwclling  words,  that  the  fimplc  hearer  would  lit- 
 tle think  that  by£ All  the  Churchjthey  meant  but  one 
 man  ,  or  at  the  utmoft,  him  and  his  fadious  Clergy  ? 
 Soalfo  they  aredifagreed  among  themfelves  whe- 
 ther i  the  Btfhopsin  a  General 
 Council  are  Judges  with  the  Pope  'Jfef-  c'*us  £fJ  j- 
 or  oncly  the  Popes  Counfellors  ?  c™^  \t^%  °  * 
 Yea  or  what  a  General  Council 
 is  ?  Though  they  all  agree  that  it  is  not  ncceffary  that 
 it  be  out  of  all  the  Chriftian  world  ,  much  lefs  the 
 Bifhops  of  all  Churches,  but  onely  fomeof  thofe 
 that  adhere  to  the  Pope  of  Rome 3  yet  they  agree  not 
 whether  it  mtift  be  freely  ele&ed  by  all  the  Bifhops 
 of  thcRomifh  faftion,  or  onely  fo  many  and  of 
 fuch  Countries?  as  the  Pope  lhall  choofe  ?  and  whe- 
 ther the  major  part  of  the  Council  muft  ^concur  with 
 the  Pope,  or  the  Pope  and  the  Minor  part  may  not 
 
 fcrre 
 
k  Mel,  Cams  I 
 '  % .£.5./,?/. 1 64, 
 1  bupletjdeft* 
 cmr.  4.  qu.  1. 
 in'expl,  art*'ze- 
 tab.  a.  I A  .Vo- 
 lenti a  Tom.  £. 
 Dtfput.i.punH. 
 
 lerveturn*.  5.  so  a notney  are  ex- 
 ceedingly difagreed  about  the  nature 
 and  extent  or  pretended  infallibili- 
 ty of  the  Church  of  the  Pope  in  judg- 
 ing. l  Some  fay  that  the  Church  jadg- 
 eih  de'rnediis  dt four five ,  fed de  cone Ih» 
 fione  per  doElrinam  prophelicam  &  Di- 
 vinam :  And  fo  thefe  men  may  affirm 
 (agreeably  to  this  principle)  that  the  Popes  Definiti- 
 ons are  part  of  the  holy  Canonical  Scripture ,  as 
 tMelchior  Canm  affirrnethhe  heard  a  moft  excellent 
 Divine confeis,  and  citech Gratian  and  InnccentdMo 
 as  of  che  fame  mind.  m  And  thus 
 all  the  moft  wicked  Popes  are 
 made  Prophets,  and  fpeak  by  in- 
 fpirationoftheHoiy  Ghoft.  But 
 others  of  them  n  do  deny  this: 
 Though  yet  they  know  not  how 
 it  is  that  the  Pope  is  infallible , 
 without  declaring  themfelves 
 Enthufiafts.  Alfo  (though  faith 
 Bellarm.  I.  4.  de  Pontif.cz.  all 
 yield  that  the  Pope  may  per- 
 fonallyerre  through  Ignorance ,  yet)  they  are  dif- 
 agreed among  themfelves  whether  he  maybe  a  He- 
 reticke.  Some  °  fay  he  may  not, 
 and  others  that  its  mod  pious 
 and  probable  to  think  he  may 
 not :  Others  rejeft  that  as  falfe 
 p  and  fay  he  may  ;  And  one 
 would  think  it  fliould  have  been 
 out  of  queftion  by  long  experience  before  this  time? 
 And  Bcilzrrmne  confeffeth  that  three  General  Coun- 
 cils did  believe  chat  the  Pope  might  be  a  Hereticke 
 
 Cub* 
 
 164,  165.  n  Osttl. 
 Qdnmulifup.&l.  i. 
 c.j.f  27.  Bellarm.  ie 
 Coxcil  I.  i.e.  *  ?,  fuirc^ 
 piffkt  8.  def  defect. 
 5.  §  4-  «Al$hcnf.  a 
 Caflroah  bmf  Ij.c. 
 8  iVrtivfii  doctr.fid. 
 L  *;**».-££  2$.  fie~ 
 cinui  Tra'l.  ae  fide  c. 
 
 0  Tiglimli.  4.  Hut* 
 Ecclef.c  S.'Beliarm. 
 k.  4.  de  Petit,  c.  6. 
 P  6tdplet.coni7.  3.  qu. 
 +.cen:L  z.Canuhli.6. 
 c.  8. 
 
 a 
 
(ufo/up.  c.  I  i.)  fome  fay  q  chat    *  Stylet.  Contr,  ?.j*. 
 
 when  the  Pope  is  confuted  and    *  Cmt  *-***»«* 
 
 it-     •   J  in  Luc.  22.  ?  i.  H*r*, 
 
 givech  his  judgement  in  matters    zn(>lif  Jb  Uc!^ 
 
 of  faith,  hecannoterr  (though    nolLc  7. {<&.$. 
 in   matters   of  fact    he   may) 
 and  that  he  is  Infallible  in  hisXrmrts^and  Coun- 
 cils ,    though  not  as  a  private  Do&or.     Others 
 r  fay  that  he  cannot  err  when  he 
 intendeth   to   binde  the   whole    i JJJf4*'  *'  ,4^ 
 Church  to  receive  his  fentence,or    r*™£t  ^Je  xifp^. 
 when    he   teacheth    the  whole    feft,  8.  §  4.  vdtnt. 
 Church.     f  Others  fay  that  the    Tom-  i.mfp.  \.qu* 
 Pope  may  err  even  defining   in     *-P  ?•  §  40. 
 
 Council  i  but  not  in  errors  ma-    J  E2R  *  ^ 
 -r  n       >,     ~,        ,    ,  ,     .       (umm.de  Eeclq.c.iz, 
 
 nifeft  to  the  Church  but  onely  in  &U.+  pm.  i.e.  16. 
 new  or  not  manifeft  points.  c  O-  raltnt.ubi(uptccLz}i 
 thers  come  yet  neerer  the  mat-  r  VH  viipbon.  a  a- 
 ter,  and  tell  us  merrily ,  that  the  flr$  u-  l  *to.\>*tt\% 
 Pope  cannot  fo  err  in  judgement.  c'  4*  - 
 about  matter  of  Faith ,  becaufe  when  he  firft  erreth 
 thusjieceafeth  to  be  Pope  :  but  this  is  a  hard  con- 
 clufion  in  the  eyes  of  their  brethren. 
 
 The  like  difagreements  there  are  among  them  a- 
 bout  the  infallibility  of  a  General  Council  :  fome 
 will  make  it  the  proper  feat  of  Infallibility  ,  and  fay 
 that  the  Pope  cannot  err  if  he  be  guided  by  the 
 Council  ;  elfc  he 
 
 may  •  Others  u  fav  u  ^c^irm-  dcCeucil.  II  z.  cap.  z.  Vulem, 
 that '  a    General!  Tm'  *' w^1,  *M  t-P*****  §  «-f  «£ 
 
 Council  may  err,  §  10. BtUtm.  deConciLlL  z.  c&p.  it. 
 if  it  be  not  confir- 
 med by  the  Pope ,   yea  though  the  Popes  Legates 
 did  confetic :  or  if  they  do  not  fallow  the  Popes  in- 
 ftruftions;  But  that  they  cannot  erre  if  they  follow 
 
 O  them, 
 
them,  or  be  confirmed  by  him,  So  BelUrmine^  Ca~ 
 j*«*andche  late  champions.  And  if  the  Pope  and 
 Council  differ  (as  they  have  (hrewdly  done ,  when 
 Councils  have  depofed  Popes  for  herefie  and  wicked- 
 nefs )  fome  x  fay,  that  we  may 
 *  Turmrm.  (umm.    m0re  fafely  follow  the  Council 
 
 l!i? '  'c  ft  *i*dL*d;  S  then  the  Pope.    But  others  y  fay 
 defenf.  fid.  Trtdent.      ,      f  rt  .    .  * 
 
 UJX  fJ  26.  the  clean  contrary,  and  place  the 
 
 y   Vtd.  Bclltm.  it    Infallibility  in  the  Pope  onely,^ 
 
 Fontif*  k.  4'  csp.  $.    and  make  it  his  work  to  reclaim 
 
 staple*.  C*n  6  qn.    the  Council. 
 
 2.  art.   5.  Valentin* 
 
 Tm.i.Diff.  x.jk.  i.punft.  7.  §-4f.  So  Canusini  ethers. 
 
 Though  they  are  thus  all  in  pieces  among  them- 
 felves  everi  about  thefe  their  fundamentals ,  yet  is  ic 
 the  cuftome  of  their  deceitful  Writers ,  to  make  the 
 fimple  people  believe  that  they  are  all  agreed,  and  to 
 tell  them  that  they  have  theQConfent  of  theliniverfal 
 Church  ,  and  of  all  the  Chriftian  world ,  and  they 
 have  Univerfal  Tradition]  &c.  that  by  the  noife  of 
 thefe  big  words ,  they  may  do  that  which  they  can- 
 not do  by  argument.  Thus  Doftor  Fane  their  late 
 profeHte,  and  divers  others  do  in  their  writings  o- 
 veriookingall  their  own  difagreements,  and  palling 
 on  as  confidently  in  their  boafts  of  the  Q  Univerfal 
 Confentjas  if  they  were  either  fuch  Novices  as 
 underftand  not  their  own  Religion,  or  fuch  hardened 
 feducers,  as  are  not  willing  that  others  fhould  un- 
 derftand it. 
 
 Here  are  in  this  our  Queftion  contained  three  of 
 the  greatcft  centrovcrfies  between  us  and  the  Papifts. 
 1.  Whether  it  belong  to  the  Pope  or  RouMneChmxh, 
 
to  be  the  Judge  of  Faith  and  Scriptures  to  all  the 
 world  ?  2  Whether  the  Pope  or  his  Clergy  be  ir« 
 fallible  in  judging  of  matters  of  Faith?  3.  Whe- 
 ther our  Faith  muft  be  refolved  into  this  infallible 
 judgement  of  theirs  ?  Our  intent  in  this  prefent  Dis- 
 pute is  to  deal  moft  wi:h  the  fecond  ,  yet  fo  as  it  is 
 connexed  with  the  other  two ;  and  therefore  (hall 
 take  them  in  on  the  by  ,  but  fay  lefs  to  them  diftinft- 
 ly ;  and  the  rather  becaufe  there  is  fo  much  fatd  al- 
 ready by  our  Divines,  as  all  the  Papiffo  on  earth 
 will  never  be  able  folidly  to  anfwer  :  To  let  pafs  all 
 thofe  beyond  Sea  that  have  effe&ually  confounded 
 them,  we  have  7>rittans  enough  to  hold  them  per- 
 petual work  :  as  fcm/l,  Bfignotts^  tvhitaker,  White, 
 Field^  V (her  ^Camera,  Bar  wins  ^avenant  ^hilling- 
 worth  (  to  whom  they  have  lately  loft  their  caufe  , 
 by  (hewing  in  a  vain  and  frivolous  Reply  ,  how  little 
 they  have  to  fay  againft  himj  with  many  more,  who 
 will  either  remain  unanfwered,  or  the  anfwerswill 
 be  worfe  to  the  adverfaries  caufe  ,  then  filence  ic 
 felf ;  which  we  have  fufficient  ground  already  to 
 foretell. 
 
 As  to  the  firft  of  thefe  controverfies  (  to  difpatch 
 it  in  (hovt)  as  we  diftingaifti  between  Judicium  De- 
 fer etionis,  Dinftionis^  &  Deciftonis  ,  a  Judgement  of 
 Difcretion ,  of  Diredion,  and  of  Decifion,  fo  we 
 know  that  it  is  onely  the  later  that  properly  denomi- 
 nateth  a  Judge  in  the  publike  and  ordinary  fence* 
 Take  our  do&rine  in  thefe  few  Proportions. 
 
 1.  We  fay  that  every  Chriftian  hath  a  judgement 
 of  Difcretion,  to  know  that  the  Chriftian  Faith  is 
 true,  and  Scripture  is  the  word  of  God :  Or  elfe  he 
 were  no  Chriftian,  or  faith  were  not  an  ad  of  judge- 
 ment, or  Reafon,  but  a  bruitifh  thing;    This  there- 
 
 O  %  for* 
 
(l$6) 
 
 fore  weconfefs  the  Pope  either  hath  or  ought  to 
 have. 
 
 2.  Every  Paftor  of  the  Church  hatha  judgement 
 of  direftion ;  that  is,  it  beloageth  to  him  by  office  to 
 be  a  Director  of  the  people ,  and  to  teach  thofe  the 
 Chriftian  Faith,  that  yet  receive  it  not ,  and  to  con- 
 firm thofe  in  it  that  have  received  it  :  And  they 
 ought  to  have  abilities  for  the  work  of  this  office.  If 
 therefore  the  Pope  were  a  true  Paftof ,  Bilhop  ,  or 
 Preacher,  this  power  we  fliould  confefs  to  be  in  him, 
 as  in  others, 
 
 3.  It  belonged!  to  thefe  Teachers  alfo  ,  to  be  fpe- 
 cially  careful  to  preferve  the  facred  Scriptures  from 
 corruption  ,  and  to  deliver  them  down  to  pofterity 
 in  the  purity  as  they  receive  them,  and  to  translate 
 them  into  known  tongues,  that  the  people  may  un- 
 derftand  them.  Though  others  alfo  have  a  part  in 
 this  work,  yet  the  Pallors  of  the  Church  have  by  Of- 
 fice the  chief  eft  part. 
 
 4.  It  belongeth  to  them  alfo  to  be  witneffes  and 
 informers  of  the  people ,  how  themfelves  did  receive 
 the  Faith  and  Scripture  from  their  Anccftors ,  and 
 to  fhew  them  how  it  came  down  to  our  hands 
 by  certaine  Infallible  Tradition  from  Age  to 
 Age. 
 
 5 .  The  Church  guides  they  are  both  Prefer  vers  of 
 theSeripture,Witneffesof  the  Tradition,and  Teach- 
 ers of  the  truth,and  have  fuch  a  power  of  judging  as 
 beloageth  to  all  thefe  three. 
 
 6.  In  thefe  a  As  of  their  office  they  ought  to  be 
 Believed,  and  that  on  a  threefold  account.  1.  Be- 
 caufe  of  the  evidence  which  they  (hew  to  prove  the 
 truth  of  their  Affertions :  Though  ftriftly  this  is  ra- 
 ther to  be  called  tz  timings  and  fo  Knowing,  then  Be- 
 lieving 
 
Csr) 
 
 ■Hiving  :  and  is  common  to  Teachers  with  any  others 
 that  fhewthe  lime  proofs;  Yet  it  being  fuppofed 
 '  that  ordinarily  they  have  much  more  Knowledge  in 
 the  things  which  they  teach  then  other  men  have, 
 therefore  we  may  well  fay  that  it  more  belongeth 
 to  them  to  convince  t  and  more  efficacy  is  in  their 
 Teaching  be(  aufe  of  their  proofs,  and  better  enter- 
 tainment is  due  to  their  Teaching.  2.  Such  a  Belief 
 alfo  is  due  to  them  as  all  men  fhould  have  in  their 
 own  profeflion  ,  wherein  they  have  long  ftudyed 
 and  laid  out  their  time  and  labor  i  and  wherein  they 
 are  commonly  known  to  excell  other  men.  Every 
 man  that  is  left  ftudyed  in  Law  ,  Phyficke,  or 
 any  other  Science  or  Art  is  bound  in  reafon  to 
 give  fome  credit  to  Lawyers,  Phyficians  and  o- 
 thers  that  Study  and  Pradice  thole  Arts.  This 
 is  but  a  humane  Faith.  3.  Befides  this  credit 
 before  mentioned  which  Infidells  themfelves  may 
 give  to  the  Minifters  of  the  Gofpel  (according  to 
 their  capacities )  there  is  a  further  credit  due  to 
 them  from  /  profefled  believers ,  and  that  is ,  as 
 they  are  officers  authorized  by  Chrift ,  and  have 
 a  promife  of  his  afliftance  to  the  cad  of  the 
 world  :  which  though  it  make  them  not  infal> 
 lible  in  all  matters  of  Faith ,  yet  doth  it  aflure 
 them  of  a  more  than  common  help  of  Chrift  if 
 they  are  his  fervants  indeed. 
 
 7.  There  is  more  of  this  kind  of  Belief  due  to 
 many  Paftors  (ceteris  faribm  )  than  to  oae,  and 
 to  the  whole  Church  than  to  any  part, 
 
 O  3  8. The 
 
(i98) 
 
 8.  The  credit  of  the  Church  or  any  Paftors  in 
 witneffiag  to  the  faith,  dependeth  on  their  compe- 
 tency for  fuch  a  Teftimony ;  which  confifteth  in 
 their  fufficency  or  Ability ,  and  their  fidelity,  which 
 they  are  rationally  to  manifeft  that  it  may  gaine  cre- 
 dit with  others. 
 
 9.  la  things  which  God  hath  left  undetermined 
 in  Scriptures  and  committed  to  the  Governors  of  the 
 Church  to  determine  of  ,    they  have  a  Decifive 
 Power.     1.  For  the  Time  or  Place,  or  the  like  cir- 
 cumflancesof  Gods  worfhip  they  are  neceflary  in 
 General  (viz,,  there  muft  be  fome  Time,Place,  &c.) 
 but  not  in  fpecie  (  fuch  a  Time,  fuch  a  Place  is  not 
 neceflary,  unlefs  it  be  fome  that  God  hath  already 
 made  choice  of )  Here  the  Church  guides  muft  Au- 
 thoritatively Determine,  whereupon  the  people  are 
 obliged  to  obey  5  unlefs  in  fome  extraordinary  cafes, 
 where  the  Determination  is  fo  perverfe  and  contrary 
 to  the  Genera{  Rules  which  Scripture  hath  given  for 
 it,  thatit  would  overthrow  the  fubftance  of  the  du- 
 ty it  felf.  2. And  in  cafe  of  Church  cenfures,when  any 
 man  is  accufed  to  deferve  Excommunication ,    the 
 phurch  Governors  have  a  Judicial  Decifive  Power,as 
 to  thofe  ends,thcugh  not  to  make  a  man  guilty  that  is 
 Innocent ,  yet  to  oblige  the  people  to  avoid  Com- 
 rnunioh  with  the  perfon  whom  they  Excommuni- 
 cate 5  except  in  fuch   palpable  mal-adminiftration 
 and  evident  contradidion  of  the  word  of  God, 
 which  may  nuttifie  their  fentence  (for  even  here  their 
 Power  is  not  unlimited.) 
 
 10.  No  man  or  company  of  men  (muehiefs  the 
 Pope)  hath  a  proper  Decifive  Judicial  Power  in  mat- 
 ter of  Chriftian  faith  ,  ©r  whether  the  Scripture,  or 
 any  part  of  it$  be.thewordof  God  or  not? 
 
 For 
 
For  the  opening  of  this ,  underftand  what  we 
 mean  by  a  Decifive  Judicial  Power  :  to  wit,  fuch  as  a 
 Judge  hath  in  a  controverted  caufe,  where  the  Plain- 
 tiff and  Defendant  rauft  ttand  to  his  Judgement ,  be 
 it  right  or  wrong :  fo  that  though  the  fentence  be  not 
 juft,  yet  muft  it  be  Decifive  and  obligatory  :  fo  that 
 he  hath  Power  to  Judge  in  utramque  partem^on  either 
 fide ,  and  the  judgement  muft  be  valid.  Such  a 
 Decifive  power  no  creature  hath  in  thefe  cafes,  that 
 we  have  now  in  hand. 
 
 Where  let  it  be  ftill  remembred,  that  it  is  not  the 
 name,  but  the  Thing  that  we  contend  about.  If  they 
 will  call  that  a  Decifive  Judicial  Power  ,  which  is  fo 
 limited  to  one  part,  or  fide,  that  it  {hall not  be  va- 
 lid or  obligatory  to  the  ftibjeft  if  it  erre ,  or  go  pn 
 the  other  fide,  'concerning  which  all  men  have  a 
 judgement  of  Difceming  granted  them  by  God  (fo 
 far  as  they  are  able  to  Difcerne,  they  have  leave  and 
 authority)  then  we  eafily  grant,  that  every  Paftor 
 of  the  Church  is  thus  far  the  Judge  of  Faith  and  Scri- 
 pture ;  That  is,  if  any  man  doubt  whether  the  Scri- 
 pture be  the  Word  of  God ,  and  ask  a  Preacher  or 
 Biftiop,  he  hath  Power  to  fay,  Yea:  but  not  to 
 fay  No  :  But  this  is  no  Judicial  Power  :  but  a  Teach- 
 ing and  Witneffing  aft  :  For  the  people  are  bound  to 
 difobey  them,  if  they  erre,  and  therefore  bound  to 
 try  whether  they  erre  or  not ;  and  not  to  follow 
 their  judgement  further  then  it  is  right  and  found  : 
 therefore  they  have  no  deciding  Judicial  Power  : 
 which  I  prove  thus. 
 
 Arg.  i.  If  the  Pope  or  any  other  had  ftjch  a  Ju- 
 dicial Decifive  Power ,  then  might  they  oblige  us  to 
 Believe  that  there  is  no  God  ,  that  Cbrift  is  not  the 
 Redeemer,  that  Scripture  is  not  the  word  of  God  , 
 
 O  4  and 
 
(sooj 
 
 and  f©  they  might  caft  Faith  and  Scripture  but 
 of  the  Church  :  But  this  is  falfe  and  abomi- 
 nable ;  therefore  the  Pope  hath  no  fuch  Pow- 
 er. 
 
 For  the  confequence  ,  it  is  manifeft ,  fsppofing 
 that  the  Pope  fhould  give  judgement  againft  God  , 
 Chrift ,  or  Scripture,  then  men  muft  (by  this  Do- 
 ftrine)  be  bound  to  obey  it,and  forfake  God,  Chrift, 
 and  Scripture  for  the  Pope. 
 
 Whereunto  add  a  fecond  Argument  from  a  further 
 abfurdiry  ;  Then  either  iuch  as  renounce  God,Chrift, 
 and  Scripture  may  be  faved5or  elfe  God  bindeth  men 
 (by  the  Pope)  torenounce  him  and  the  faith  to  their 
 own  damnation.  But  both  thefe  confequents  are 
 falfe  and  abominable  :  Therefore. 
 
 I  know  they  will  here  reply,  that  we  muft  not  fup- 
 pofe  that  the  Pope  can  err  in  his  judgement ,  and 
 therefore  being  infallible ,  he  will  certainly  make  no 
 fuch  falfe  Deafion.  To  which  I  fay,  i.Why  then, 
 fhould  it  be  faid  that  God  hath  given  Authority  to; 
 decide  in  utramqKe  partem ,  on  cither  fide?, Doth 
 God  give  a  man  Authority  to  do  that,which  he  hath 
 promifed  him  and  all  others  that  he  fhal  never  do:But 
 he  will  keep  him  from  ?  This  is  to  make  Gods  Com- 
 rmfnonstobe  impious,  and  his  Grace  to  the  Pope 
 onely  to  hinder  the  execution  of  them  in  an  impious 
 way.  Who  dare  fay  openly  that  [God  hath  given 
 authority  to  the  Pope  to  judge  decifively  and  obliga- 
 torily that  there  is  no  God,  Chrift  or  Scripture, 
 though  he  will  gracioufiy  hinder  him  from  fo  doing] 
 If  the  Paptfrs  fay  that  they  do  nor  fay  fo  3  I  would 
 know  then  what  their  judicial  power  in  thefe  mat- 
 ters is?  Is  ic  onely  this ,  that  the  Pope  hath  Power 
 to  judge,  ehit  there  isaGoJ,  a  Chrift,  a  word  of 
 
 God? 
 
(lOl) 
 
 God?  &c.  Why  fo  have  others  as  well  he  ?  If  they 
 ftialldaretofay,  that  matters  of  faith  are  not  fuch 
 to  us  ("that  is,  we  be  not  obliged  to  believe  theraj 
 till  the  Pope  have  determined  them  :  I  anfwer , 
 What  /  is  no  Heatken  or  Infidel  bound  to  Be- 
 licVe  that  there  is  a  God ,  a  Chrift ,  a  Scripture, 
 till  the  Pope  tell  him  fo?  Shall  all  Infidels  be 
 excufcd  in  judgement,  that  had  the  Gofpel  preach- 
 ed to  them  by  any  other  Chriftians  except  the 
 Pope  ob  others  in  his  name?  Is  no  man  on  earth 
 bound  to  believe  in  Chrift  that  knows  not  the 
 Popes  mind  in  the  matter  ?  And  muft  men  be- 
 lieve in  the  Pope  before  they  believe  in  Chrift  ? 
 And  muft  they  believe  in  Chrift  onely  becaufe  the 
 Pope  bids  them  ,  or  becaufe  they  firft  believe  in 
 the  Pope  ?  I  do  not  think  that  either  the  eares 
 of  Good  Chriftians ,  or  rational  Infidels  will  re- 
 liih  fuch  dodrine.  And  what  is  this  Believing  in 
 the  Pope  that  muft  go  firft?  Is  it  not  to  takehim 
 to  be  Saint  Teters  (ucceffor ,  and  that  Saint  Pe- 
 ter was  Chrifts  Difciplc  ,  who  had  a  prottiife  of' 
 infallibility,  which  is  now  devolved  to  the  Pope: 
 And  muft  this  be  believed  before  men  believe  in 
 Chrift  ?  We  muft  believe  what  he  promifed  i 
 and  who  were  his  fervants,  before  we  believe  in 
 hifcafelf  ?  This  is  a  ground  too  like  the  Popi(hfu- 
 perftru&ure. 
 
 But  perhaps,  they  may  in  time  grow  mode- 
 rate ,  and  tell  us ,  that  it  is  not  in  all  points  of 
 faith  ,  but  fome  onely  that  the  Pope  is  made 
 Judge  :  He  may  not  judge  about  Chrift  him- 
 felf .  whether  he  be  the  CMeJpah ,  but  about  his 
 Dodrines? 
 
(toi) 
 
 Anptoli.  By  what  warrant  will  they  diftinguifli, 
 and  claim  power  in  one,  which  they  have  not  in  the 
 other  ?  2.  Is  it  all,  or  fome  of  Chrifts  Dodrines 
 that  the  Pope  is  Judge  of?  If  all?then  it  leeras  he  muft 
 judge  whether  he  that  Believeth  (hall  be  faved,  or 
 not  ?  Whether  we  fhouid  love  God  or  hate  him  ? 
 Whether  we  {hould  feek  firft  Gods  Kingdom,  or 
 worldly  vanities  ?  Aud  whether  a  man  (hould  com- 
 mit Murder,  Adultery,  Theft,  &c.  or  not  ?  May  he 
 decide  thefeon  either  part  ?  or  on  one  only,as  others 
 may  do  >  May  he  judge  that  there  is  no  Judgement, 
 Refurre&ion,  or  lifeEverlafting  ?  I  know  they  dare 
 not  (ay  it  :  If  it  be  but  fome  of  .Chrifts  Doftrines 
 that  the  Pope  is  made  Judge  of,  then  let  them  tell 
 us  which  it  is,  and  give  us  their  proofs,  and  they 
 fhall  hear  more  from  us .  Let  it  be  the  fmalleft  point 
 they  will  imagine  ;  Hath  God  given  power  to  the 
 Pope  to  contradict  him  and  give  him  the  Lye?  If 
 God  faith,  It  is  fo  :  May  the  Pope  fay ,  It  is  not  fo  ? 
 What  if  the  Pope  fay  that  the  Gofpel  ©f  Mat  hew  or 
 Lake  op  fohrt  is  no  part  of  Gods  word  ?  Muft  we 
 believe  him?  What  if  he  tell  as  that  the  world  was 
 made  in  five  days  and  not  in  fix?Muft  we  believe  him? 
 2.  If  they  yet  flye  to  his  infallibility,  I  (hall  fpeak 
 more  to  tliat  anon  ( though  the  former  anfwer 
 may  well  fufficethem)  But  to  another. 
 
 Arg.  3.  The  Scripture  is  Gods  Law-  The  Pope 
 is  not  the  Judge  of  Gods  Law  :  therefore  he  is  not 
 the  Judge  of  Scripture. 
 
 The  Major  I  hope  no  Chriftian  will  deny.  The 
 Minor  is  evident  from  the  nature  and  ufe  of  Laws 
 and  Judgements :  The  Law  is  Norma  judicu  in  jadi- 
 cando :  th.e  Judges  Rule  :  He  is  not  to  Judge  the  Law, 
 but  the caufe  of  particular  perfons  by  that  Law.  In- 
 deed 
 
(203) 
 
 deed  as  to  the  right  guidance  of  his  own  aft  of  De- 
 ceive Judging  the  caufe  of  the  perfon ,  he  hath  a 
 Judgement  of  diferetion  concerning  the  fence  of  the 
 Law ;  but,  as  if  he  Judge  upon  a  falfe  expofition  of 
 the  Law,  the  party  may  appeal  from  him,  fo  (which 
 concerneth  our  prefent  cafe)  he  hath  no  power  to 
 Judge  the  Law  it  felf:  As  he  cannot  make  a  plaine 
 text  to  bear  a  falfe  fence ,  or  oblige  the  fubjeft  to 
 believe  a  falfe  fence  :  fo  in  a  doubtful  cafe  it  belongeth 
 to  the  Law-givers  onely  to  interpret  their  own  Laws. 
 Onely  a  fentence  of  a  lawful  Judge  grounded  upon  a 
 falfe  expofition,  may  fometime  be  executed  among 
 men  where  juftice  cannot  be  had  :  but  no  man  is 
 bound  to  Believe  that  it  is  true  and  juft ;  fames  tells 
 men  what  it  is  to  pretend  to  be  a  Judge  of  the  Law 
 infteadofdoingit,  and  leaving  that  to  the  one  Law' 
 giver,  JW4.1 1,12:  And  if  the  Pope  be  made  Judge 
 of  every  controverted  difficulty  in  Scripture,  then 
 why  is  h^  fo  unfaithful  that  he  hath  not  hitherto 
 written  ui  an  infallible  Commentary  on  it  ?  and  why 
 doth  he  not  determine  all  the  controveriies  abouc  it 
 that  among  his  own  followers  remain  yet  undetermi- 
 ned ?  (of  which  more  anon.) 
 
 Arg.  4.  If  the  Pope  be  made  the  Deciding  Judge 
 of  Faith  and  Scripture ,  then  either  of  the  plain 
 points,  or  onely  of  the  controverted  difficulties  or 
 of  both  :  But  not  of  the  plain  points ;  For  1.  That 
 which  is  evident  and  not  under  controverfie ,  needs 
 no  Judge  :  To  the  ignorant  there  may  be  need  of  an 
 interpreter  and  teacher,  but  not  of  a  Judge :  2.  Such 
 texts  of  Scripture  do  oblige  us  whether  the  Pope 
 Judge  of  them  or  not :  Therefore  there  is  no  need 
 of  his  judgement  that  they  may  oblige  us.  Who  dare 
 think  that  a  man  is  not  bound  by  the  word  of  God, 
 
 to 
 
to  love  God  above  all ,  to  believe  the  Refurre&ion 
 of  Chnft,  and  of  us,  to  love  Chrifts  difciples,^. 
 unlefs  he  know  the  judgement  of  the  Pope.  Do  not 
 all  Laws  of  the  Land  obiige  the  fubjeft  upon  the  bare 
 legiflationand  promulgation,  before  the  Judge  med- 
 dle with  them  ?  If  they  did  not  firft  oblige  us  to  du- 
 ty, there  were  no  place  for  cfce  Judge  tofentenceus 
 to  punifnment  for  difobedience.  Ic  is  the  Legiflator 
 that  obligech  to  duty  by  his  Law^  proclaimed  or  any 
 way  publifhed  in  his  aame  *  But  judgement  interve- 
 neth  to  oblige  men  to  punifhment ,  and  bring  it  to 
 execution,  and  to  help  them  to  thae  which  by  the 
 Law  is  their  right.  If  therefore  it  be  evident  in  the 
 very  nature  of  Laws  and  judgement,  that  we  are  ob- 
 liged by  Gods  Laws  to  Believe  and  obey  them  in  the 
 feveral  particulars  before  any  judgement  of  the 
 Popes  5  it  is  then  but  dotage  to  talk  of  a  Judicial 
 Decifive  power  in  the  Pope  to  oblige  men  to  Believe 
 thofe  fame  dodrines,  and  obey  thofe  fame  precepts 
 of  the  word.  And  for  the  dark  and  controverted 
 texts,  i*.  Thofe  are  not  of  that  moment,  as  that 
 mens  falvation  muft  lye  upon  the  expolition  of  them. 
 The  points  abfolutely  neceffary  to  falVation  are 
 plainly  delivered.  2.  Obfcurity  (hews  the  need  of 
 a  Teacher,  but  not  of  a  Judge.  At  leaft  itsplaitf, 
 that  when  any  Teacher  (hall  remove  the  obfcurity  , 
 thofe  texts  oblige  us  as  well  as  the  plaineft.  3.  As  I 
 faid  ,  If  the  Pope  be  Judge  of  ail  difficult  controver- 
 ted texts,  he  is  an  unfaithful  Judge  that  wiil  not  ex- 
 pound them  to  u$y  and  decide  fo  many  eontrovcrfies 
 as  yet  depend.  What  good  will  it  be  to  the  Church 
 to  have  fuch  a  Judge  of  difficult  controverted  texts 
 of  Scripture,  as  in  the  confeioufnefs  of  his  ignorance 
 dare  not  give  us  his  judgement  ?  but  hath  left  ^em 
 
 un- 
 
K  w7  J 
 undecided  thefe  fifteen  hundred  years  ?  This  dumbe 
 Oracle  that  hath  eyes  and  fees  not,  and  a  mouth 
 but  fpeaks  not ,  is  not  a  fit  foundation  for  the 
 Churches  Faith.  5.  Where  God  calleth  men  to 
 Office  and  Power,he  accomplifheth  or  fitteth  them  in 
 fome  meafure  for  the  performance  of  ir.butGod  hath 
 not  fitted  all  Popes,  no  aor  any,  to  Jugde  Decifively 
 of  all  controverted  difficultyes  in  Scripture,  and  Reli- 
 gion :  Therefore  he  hath  not  made  them  Judges 
 of  them.  The  Minor  (hall  be  further  proved  a- 
 non  :  Many  Popes  have  been  ignorant ,  and  un- 
 learned ;  many  Heretickes ,  unfit  to  decide  all  fuch 
 contf overfies ;  and  they  have  (hewed  their  unfit- 
 nefle  by  their  non  performance  or  ill  perform- 
 ance. 
 
 The  great  Obje&ion  of  the  Papifts  is  this. 
 
 Obj.  1.  What  !  Shall  every  one  be  the  fudgb  of 
 Scrip  tire  ?  and  take  it  in  Vrbat  fence  he  p leaf e  ? 
 (ball  every  unlearned-  man  or  Vpoman  expound  it  ac- 
 cording to  their  dWn  fancies  ?  then  we  /hall  have 
 variety  of  expoftionf.  whether  is  it  fitter  for 
 the  Church    or  every  fimple  felloty  to  be  fudge  ? 
 
 Anfw.  1.  Neither?  Hath  God  made  fubjefts 
 to  be  Judges  of  his  Lawes  by  which  they  muft 
 live ,  and  by  which  they  muft  be  judged  ?  Nei- 
 ther they  nor  your  Pope,  muft  be  Judges  of  the 
 Lawes ,  in  a  proper  fence ,  but  obeyers  of  it. 
 
 2.  We  fay  not  that  the  people  fhould  expound 
 the  Scriptures  as  Teachers  of  others  (unlefs  in 
 their  own  callings,  as  to  the  children  fervants, 
 &c  when  they  are  able)  This  we  refcrve  to  the 
 Officers  of  th*  Church. 
 
 3.  Nor 
 
3C  Nor  do  we  fay  that  any  people  muft  expound 
 Scripture  according  to  their  own  fascies  or  mif-guid- 
 ed  conceits ,  but  according  to  the  true  meaning  of 
 them.  4.  Nor  fhould  they  in  difficult  cafes  which 
 are  paft  their  underftandings,  prefume  of  their  own 
 wit  to  know  the  right  meaning;  but  have  recourfe 
 to  the  Teachers  that  God  hath  fet  over  them  ,  that 
 fo  by  their  help  they  may  learn  the  meaning  of  that 
 word  which  they  underftood  not.  5.  And  if  their 
 Teachers  be  Angular ,  or  give  them  juft  caufe  to  fuf- 
 peft  their  skill  or  fidelity  ,  they  have  more  reafon 
 to  regard  the  Judgement  of  the  Judicious,  then  of 
 the  ignorant ,  and  of  the  whole  Church  then  of  any 
 one  or  few ;  fo  far  as  the  credit  or  authority  of  men, 
 muft  fupport  a  learner  while  he  is  a  learning.  6.  Bun 
 what  1  Is  it  indeed  fuch  a  monftrous  heretical  conceit 
 in  the  eyes  of  a  Papift  ,  that  every  Chriftian  (hould 
 have  a  judicium  difcreticnu^  a  Judgement  of  difcern- 
 ing  to  perceive  and  difcern  which  is  truth  and  which 
 is  falfhood  ?  Good  Lord,  whether  will  the  heat  of 
 contention  carry  men  ?  Why  if  they  muft  not  have 
 this  difcerning  judgement.  1.  Then  God  doth  bind 
 them  all  to  be  fools,  and  ignorant.  2.  And  then  Re- 
 ligion and  the  Chriftian  F^ith,  are  the  endowments 
 of  bruits  that  know  not  what  they  hold  or  do,  and 
 not  ofN  Reafonable  men.  3.  Orelfe  they  that  will 
 be  Chriftians  muft  have  no  Fmth  or  Knowledge; 
 which  is  a  contradiction.  Is  not  Faith  an  aft  of  dif- 
 cretion  ?  Muft  not  he  that  believeth  the  Refurrefti- 
 on,  and  Everlafting  Life  ,  believe  them  with  his 
 own  underftanding  ?  And  doth  he  not  in  believing 
 them,  Judge  them  to  be  True  ,  and  Judge  the  con- 
 trary doftrine  to  be  falfe  ?  4.  Why  will  you  read  , 
 or  preach  Scripture  to  the  people  i  if  yeu  woiald 
 
 not 
 
not  have  them  receive  it,by  a  judgment  of  difecrning? 
 would  you  aot  have  their  judgment  difcern  theTruth 
 of  whatGod  hathwrittenjOr  the  Prieft  fhal  preach  to 
 them?  5.  Doubtlefsyou  will  allow  them  a  judge- 
 ment of  Difcretion ,  about  the  Popes  Decrees  and 
 Canons ,  and  your  own  Determinations.  How  can 
 they  believe  you  ,  if  they  do  not  by  judgement  dif- 
 cern the  things  you  fay  to  be  true  ?  And  why  will 
 you  not  allew  them  the  like  towards  God  and  his 
 Word?  Will  you  fay,  It  is  their  duty  to  believe  the 
 Pope3and  their  fin  to  believe  God  ?  Or  its  their  duty 
 to  undcrftand  the  Popes  Laws ,  and  their  fin  to  un- 
 derftand  Gods  Laws?  Why/  what  do  youfaylcfs 
 when  you  yield  them  a  judgement  of  difcretion  as  to 
 the  Pope  or  Church ,  and  deny  it  in  Refpeft  to  the 
 Word  of  God  ?  If  you  fay  that  they  will  mifunder- 
 ftandthe  Scripture.     I  anf.  1.  So  will  the  Pope  and 
 the  beft  and  wifeft  man  on  earth  in  fome  pambecaufe 
 while  we  are  here ,  we  know  but  in  part.    2.   Their 
 error  is  their  fin  :  But  doth  it  follow  that  they  may 
 not  fee  at  all,  for  fear  of  miffing  their  way  ?  Muft 
 they  put  out  their  eyes/  and  be  led  by  the  Pope,  for 
 fear  of  erring  ?  Muft  they  not  know  or  labor  to 
 know ,  for  fear  of  miftaking  ?  Will  any  Matter  take 
 this  well  of  his  fervant  ,  to  put  out  his  eyes ,  or  do 
 nothing ,  for  fear  of  doing  his  work  amifs  ?  Or  re- 
 fufc  to  go  his  journey  ,  left  he  mifs  the  way  ?  Then 
 wenauft  not  judge  of  the  Popes  Laws  neither,  and 
 confequently ,  not  judge  them  to  be  true ,  for  fear  of 
 erring  in  our  judgement.    When  you  prove  that  the 
 Church  of  Reme  is  the  tru<2  Church  ,  would  you  not 
 have  the  people  judge  of  your  proof  for  fear  of  err- 
 ing ?  This  is  even  to  make  beafts  of  Christians. 
 3.  What  are  Teachers  for,  but  to  guide  them,  and 
 
 help 
 
.help  them  to  underftand.  If  you  are  afraid  left  they 
 (hould  erre,  be  the  more  diligent  in  inftrufting  them. 
 But  this  is  the  difference  between  the  work  of  aPo- 
 pifh  Teacher  and  ours.  They  make  it  their  work  to 
 put  out  mens  eyes  that  they  may  have  the  leading  of 
 them,  becaufe  they  are  troubled  with  an  imperfefti- 
 on  in  their  fight ,  and  therefore  will  erre  if  thofe 
 imperfeft  eyes  be  lefc  in  their  heads :  we  make  it 
 our  work,  by  all  means  we  can  life,  to  cure  their 
 eye  fight  that  they  may  be  able  tp~  fee  themfelves , 
 in  the  mean  time  advifing  them  ,  while  their  eyes 
 are  under  cure ,  not  wholly  to  truft  to  them,  but 
 to  ufe  the  helpe  of  others ,  to  fhew  them  the  way  , 
 and  to  tell  them  of  dangers.  The  Proteftant  will 
 fet  his  Childe  to  School  that  he  may  learn  to  know, 
 that  which  through  childifhnefs  he  knows  not  :  But 
 according  to  the  Popilh  way,  we  flaould  forbid  them 
 all  books  or  learning ,  left  they  rmfunderftand  them  ; 
 and  let  them  never  knowauy  thing  left  they  know 
 amifs.  The  next  ftep,  is  to  fend  them  to  Bedlam. 
 The  Apoftle  would  have  men  have  their  fenfes  exer- 
 cifed  todifcernGoodandEvill,  Heb.  5.  14.  The  Pa- 
 pifts  would  not  have  the  people  to  have  a  Judgement 
 of  Difcerning :  If  they  muft  not  Difcern ,  they  muft 
 be  ignorant:  When  God  fo  much  requireth  andex- 
 tolleth  knowledge. 
 
 Bat  Tie  leave  this  Queftion ,  and  pafs  to  the 
 
 next. 
 
 Qu.  2.  whether th$  Pope  be  .Infallible  ,  inthis'De- 
 cifive  lodgement  which  he  pretendeth  to  ?  Which  we 
 deny. 
 
 But  before  I  come  to  give  the  reafons  of  our  de- 
 
 nval, 
 
nyal ,  I  (hall  further  declare  our  judgement  about 
 the  whole  matter  of  the  Churches  Infallibility  , 
 that  the  true  ftate  of  the  controverfie  may  ap- 
 pear. 
 
 And  uWeeafily  grant  that  as  thereisanObje- 
 ftive  certainty  in  ail.points  of  the  Chriftian  Faith  % 
 and  in  the  very  truth ,  to  the  Pope  is  infallible  whiic 
 he  beiie%eth  anddeclareth  nothingbut  the  truth.  He 
 and  every  man  elfe  that  fpeaks  according  to  Gods 
 word  ,  is  fo  far  infallible,  becaufe  that  word  is  in- 
 fallible. They  need  not  thank  us  for  this  concef- 
 fion. 
 
 2.  We  grant  that  ^either  the  Church  of  'Rome  (if 
 a  true  Church^or  any  other  particular  true  Church 
 can  erre  in  funchrcrtentals,  or  in  points  of  abfolute 
 neceffity  tofalv^tion  ,  in  fenftt  cowpojlto;  that  is, 
 while  they  remain  a  true  Church,they  never  deny  the 
 effentialsof  a  true  Church  :  For  if  they  once  deny 
 the  eflentials 9  theydo^^mi^-ceafe  to  be  a  true 
 Church. 
 
 3.  We  grant  that  Chrifts  univerfal  Church  fhall 
 never  deny  any  one  point  of  faith  eflential  to  Chri- 
 ftianity,  orabfolutely  neceflary  to  Salyatten:  For 
 then  Chrift  (hould  have  no  true  Church  on  earth 
 (  when  the  whole  fhould  thus  Apoftatize  or  turn 
 Hereticks)  and  all  the  then  prefent  world  fhould  be 
 damned. 
 
 4.  The  Church  as  Reafonable  fenfible  men  are 
 infallible  in  many  matters  of  fad ,  of  which  they 
 may  give  us  unerring  reports :  as  that,  This  Bible  was 
 delivered  as  the  word  of  God  by  their  Anceftor s ,  as 
 they  might  teftifie  it  was  delivered  to  them  :  and  that 
 
 •  this  Creed  or  fum  of  Faith  alfo  was  thus  delivered 
 in  the  words  now  in  ufe,  &c. 
 
 P  5  .There 
 
5  .There  is  an  infallible  certainty  in  the  evidencewhich 
 the  former  Church  hath  left,  and  the  prefent  Church 
 poffefTeth,to  prove  that  this  fame  Scripture  was  writ- 
 ten by  the  Apoftles  and  Evangclifts,  and  was  delive- 
 red to  the  firft  Churches,  and  from  them,  down  to 
 us :  and  that  multitudes  of  miracles  were  wrought 
 for  the  confirmation  of  the  Doftrine  contained  in 
 them.  | 
 
 6.  An  illiterate  perfon  may  have  an  infallible  cer- 
 tainty that  all  points  neceffary  to  falvation  are  ex- 
 prefled  in  certain  tranflations  of  Scripture,  and  that 
 lb  far,  and  much  farther,  they  are  truely  tranflated, 
 and  that  fuch  things  there  are  in  that  Book  as  the 
 Readers  affirm  thereto  be /though  himfelf  cannot 
 read  them.  For  all  this  is  infallibly  difcovered  by 
 common  confent ,  and  efpecially  of  adverfaries  : 
 When  all  men  that  are  certainly  able  to  judge ,  and 
 arehoneftand  impartial,  affirm  it  without  doubt , 
 and  thofe  that  would  gladly  eontradift  it,  as  being 
 by  their  interefts  carryed  thereto,  yet  cannot  do  it , 
 or  at  lead  not  with  any  considerable"  pretence  :  This 
 gives  men  as  infallible  a'  proof,  as  the  common  tefti- 
 mony  of  msn  doth ,  that  there  is  fuch  a  City  as 
 fyomipx  Par  it  which  we  never  favv. 
 
 7.  And  we  further  grant ,  all  that  Teaching  and 
 Wicneffing  power  to  the  Church  officers,  which  was 
 exprefled  under  the  laft  Queftion ;  and  all  that  due- 
 neis  of  Belie*  and  obedience  to  them  ,  which  was 
 there  afferted.     So  much  for  our  Concefiions. 
 
 But  we  deny,  1.  That  either  the  Pope  of  Ronse^ 
 or  a  General  Council  arenaturally  or  fupernatural- 
 ]y  priviiedged  from  all  error  in  matters  of  Gods  re- 
 vealed will ,  or  that  they  are  priviiedged  from  the 
 dacger  or  pqffibility  of  teaching  thefe  their  errors  to 
 
 other?, 
 
{2UJ 
 
 other^evcn  to  the  Church.  2«  We  deny  that  the  Pope 
 or  the  RomaMeCkrgy  are  fecured  from- the  danger  of 
 Apoftafie  or  Herefte  :  They  may  fall  fo  far  as  zo  de- 
 ny the  Fundamentals  or  Effendals  of  Chriftiantty  : 
 though  the  Umverfal  Church  fhall  never  fofalla- 
 way. 
 
 We  fhall  firft  fpeakor  the  Popes  Infallibility,  and 
 afterward  of  a  General  Council ,  that  wemayfpeak 
 to  the  feveral  parties  among  the  divided  Papifts 
 here. 
 
 And  againft  the  Popes  Infallibility  we  thus  ar- 
 gue. 
 
 Argn.  i,  They  that  lay  claim  to  this  Infallibility  4 
 do  give  us  no  proof  of  their  daim  :  Therefore  they 
 cannot  expeft  that  we  (hould  believe  them.  The 
 proof  lyeth  on  the  pretenders ,  who  give-  us  no 
 proof. 
 
 If  they  can  prove  it,  it  muft  be  either  by  his  na- 
 tural perfection,  or  fome  fupernatural  endowment^ 
 by  which  the  Pope  muft  be  more  Infallible  then  other 
 men :  Th«  former  they  pretend  not  to  (and  no  won- 
 der) The  later  they  do  pretend  to  :  But,  if  God  fu- 
 pernaturally  haveafcertained  all  Popes  of  an  Infal- 
 libility in  matters  of  Faith ,  then  he  hath  done  this 
 either  by  his  written  Word,  or  by  unwritten  Tradi- 
 tion ,  or  both  :  by  which  it  muft  to  us  be  proved : 
 But  he  hath  done  it  neither  by  hi*  written  Word,  nor 
 by  unwritten  Tradition.  For  Tradition  they  muft 
 (hew  it  us,  either  in  certain  monuments  of  the 
 Church  which  are  in  ftead  of  writing  (but  that  they 
 cannot  do)  or  elfe  in  the  mindes  of  all  the  rtie'ftibert* 
 of  the  Church.    For  that  which  co^cerneth  all  their 
 
 F  z  Sal- 
 
(ill) 
 
 Salvation,  muft  be  delivered  to  all :  But  this  they 
 cannot  fhcnv  :  Nay  we  fliew  them  the  contrary  : 
 that  is,  thegreateft  part  of  the  prefent  Church  on 
 earth  denying  any  fuch  Tradition  :  and  the  moft  ap- 
 proved Writers  of  the  former  Ages ,  telling  us  the 
 contrary  ,  and  all  taking  the  Pope  as  fallible,  fo  that 
 they  cannot  givers  one  line  .of  any  one  Father  or 
 Council  for  many  hundred  years  after  Chrift ,  that 
 ever  had  fuch  a  conceit  as  theirs-  And  if  they  will 
 pretend  to  a  private  Tradition  which  none  but  them- 
 felvcshave  received  and  are  entrufted  with  i  and  fo 
 make  themfelves  the  abfolu&e  Judges  of  their  own 
 caufe,  and  give  us  no  proof  but  their  own  words  , 
 we  will  believe  them  as  faft  as  we  can,  but  we 
 muft  defire  them  not  to  be  too  hafty  with 
 us. 
 
 And  for  the  written  Word  they  cannot  thence 
 prove  a  grant-of  their  infallibility,  i ,  Becaufe  they 
 teiius  that  we  cannot  know  the  Scripture  to  be  the 
 Word  of  God,  but  by  their  infallible  judgement: 
 Therefore  we  muft  know  their  judgement  to  be  in- 
 fallible firft;  and  therefore  it  is  firft  to  be  known 
 fome  other  way,  and  not  by  Scripture-  Indeed 
 hare  they  have  long  tired  themfeives  in  their  Circle, 
 which  fome  of  them  would  hide  by  vain  words  if 
 they  could,  but  Bolden  and  others  of  them  are  for- 
 ced to  confefs  it,  and  that  they  have  noway  out  but 
 by  retiring  to  the  univerfal  teftimony  or  tradition  as 
 an  infallible  evidence,  in  fteadof  the  Authoritative 
 judgement,  or  infallibility,  or  private  Tradition  of 
 the  Church  of  Rome.  They  tell  us  that  we  cannot 
 know  the  Scripture  to  be  the  Word  of- God  ,  but 
 fey  the  infallible  judgement  of  their  Church  (And* 
 that  is  in  the  Iffue  of  the  Pope)  And  when  we  call  for 
 
 the 
 
( «J ) 
 
 the  proof  of  that  infallibility,  they  refer  us  to  the 
 Scripture.  So  that  this  is  plainly  to  fay  that  neither 
 Scripture- nor  Papal  infallibility  can  be  proved;  and 
 fo  to  forfake  both  Popery  and  Chriftianity  :  Then  it. 
 feems,nQ  man  can  know  the  Popes  infallibility  but  u \  - 
 on  the  authority  of  Gods  word,  which  cannot  it  felf 
 be  known  till  that  infallibility  be  known.  It  muft  be 
 Gods  Grant,  written  or  unwritten  that  muft  prove 
 their  infallibility  :  But  that  word  or  Grant ,  written 
 or  unwritten,  cannot bs  known  to  be  of  God  ,  till 
 we  firfi>know  their  Authority  to  judge ,  and  infalli- 
 bility in  judging  :  It  evidently  follows  therefore  kef 
 cording  to  them,  that  neither  one  nor  the  other  can 
 be  known,  becaufe  ao  one  of  them  can  be  known  till 
 the  other  be  firft  known. 
 
 But  2  If  we  could  know  the  Scripture  to  be  Gods 
 Word,  before  we  know  their  infallibility  in  judging, 
 yet  we  cannot  know  the  true  fence  of  that  Scripture 
 (as  ihey  confidently  tell  usj  firft  :  AVell  then,  lam 
 one  that  doubt  of  the  Popes  infallibility,  and  demand 
 his  proof  :  BelUrmine  turns  me  loLuk^zz.  I  have 
 prayed  tbsJ  thy  faith  fail  not.  I  muft  know  how  I 
 (hall  be  fare  chat  this  is  the  meaning  of  thaC  Scri- 
 pture (which  is  fo  little  apparent  to  an  oidinary  eye) 
 He  hath  nothing  to  tell  me ,  but  that  the  Church 
 faith  fo :  And  how  (hall  I  know  that  the  Churchis  in 
 the  right  ?  Why  becaufe  it  cannot  errfc.  And  how 
 fhall  I  know  that  ?  Why  by  this  Text.  And  fo  they 
 are  amazed  in  another  Circle ,  paft  recovery.  For 
 they  cxprcfly  and  frequently. tell  u$,  that  the  Scri- 
 pture is  no  good  evidence  but  when  it  is  rightly  ex- 
 pounded :  and  that  no  exposition  is  right  but  that 
 which  is  given  by  the  infallible  judgement  of  the 
 Church  j  and  fo  the  Popes  infallibility  cannot  be 
 
 P  3  known 
 
(2I4) 
 
 known  till  the  true  meaning  of  Texts  be  known  that 
 prove  it  5  and  the  true  meaning  of  thofe  Texts  can* 
 not  beknown,till  their  infallible  judgement  be  firft 
 known:  What  follows  therefore ,  but  that  neither 
 of  them  can  be  known  ?  The  true  produft  of  Pope- 
 ry. This  is  the  ufualfuccefs  of  falfe  arguing  for  a 
 good  caufe  ;  to  overthrow  both  the  caufe  and  argu- 
 ment ;  fa  do  the  Papifts  as  much  as  in  them  lyes 
 overthrow  both  Chrifts  Do&rine  and  their 
 own 
 
 3. But  let  tis  examine  the  particular  proofs  from  Scri- 
 pture that  they  bring.His firft p  wot  (/ 1k4.de  Pontif. 
 cap. 1.)  is  from  Luk-22>  £Simon,  Simon^Satanhath 
 defer ed,  tec.  but  1  have  frayed  for  thee  that  thj  faith 
 fai/e  not  >    and  when  thou  art  converted^  ftrengthen  thy 
 brethren7\  Doth  this  Text  fay  that  the  Pope  QiRome 
 is  infallible  ?  Yes,  if  you  will  take  Bcllarmines  word. 
 And  firft  he  tells  us  that  (  among  themfelves )  there 
 are  three  feveral  txpofitions  given  of  this  Text ;  and 
 it  is  but  one  of  the  three  that  will  ferve  their  turn  : 
 r  Good  ftili !  And  how  (hall  we  know  that  this  one 
 which'.2?*//drwi0*hiton,  is  the  right?  Let  anyinv 
 partial  man  perufe  his  rcafons,  and  make  his  beft  of 
 them  :  For  indeed  there  is  no  reafon  in  them.   But 
 on  the  contrary  \  fhall  prefume  to  tell  them  ,  why  I 
 fuppofe  that  this  Text  doth  not  talk  of  the  Popes  in- 
 fallibility.    1 ;  Becaufe  here  is  never  a  word  either  of 
 the  Pope,  or  of  Rome,  or  of  Infallibility.    2.  Be- 
 caufe the  thing  here  promifed  is  exprefly  retrained 
 to  one  individual  perfon,  Simon..    3.  The  thing  here 
 promifed  was  about  Peters  perfonal  Faith,,  and  not 
 about  infallibility  in  judging.     For  1.  In  that  refpeft 
 that  Satan  dsfired  to  fift  Peter,  in  thatrefped  Chrift 
 promifed  the  not  failing  of  his  Faith.    But  it  was  in 
 
 refped 
 
refpe&of  his  perfonai  Faith  ,  and  not  his  Cathedral 
 judgement  that  Satan  is  here  (aid  to  defire  to  fife  him: 
 Therefore,^.  2  It  is  exprefly  faid  to  be  Qhis  Faith]] 
 that  fhould  not  fail  :  But  his  Faith ,  is  not  his 
 tongue  or  Cathedral  fentence  :  words  be  not 
 Faith. 
 
 4.  It  is  not  all  degree  of  infallibility  or  not  failing 
 that  Chrift  prayeth  for  to  Simon  :  but  he  onely  pray- 
 eth  that  his  Faith  may  not  be  overcome  ,  foreseeing 
 that  it  would  (hake  \  and  that  he  would  deny 
 him  :  So  that  this  is  no  promife  of  perfeft  In- 
 fallibility to  Teter  himfelf  as  appeared  by  the  if- 
 fue. 
 
 5.  Peter  himfelf  was  to  be  converted  from-  fome 
 failing  :  Therefore  he  was  not  exempted  from  it  ; 
 And  the  cafe  here  in  hand  is  fueh  as  that  converfion 
 had  refped  to.  Therefore  it  was  not,  that  he  fhould 
 not  fail  in  Cathedral  Determinations ;  for  he  was  not 
 converted  from  fuch,  HelUrtnine  here  moll  immo- 
 deftly  would  intimate  that  the  text  fpeaks  not  of  Pe- 
 ters convention  from  any  (in  ,  But  of  his  turning  to 
 his  brethren  to  fpeak  to  them ;  as  if  it  were  £  When 
 thou  turneft  thee  to  fpeak  to  thy  Brethren,  ftrengtfe- 
 en  tberri]  Nothing  but  the  Popes  infallibility,  or  the 
 grofs  fallibility  of  common  reafon ,  could  make  a 
 Jearned  man  think  that  this  is  the  fence  of  the 
 Text.  » 
 
 6.  The  Papifts  pretend  that  here  is  fomewhat  pro- 
 mifedto  Peter  which  tjie  reft  of  the  Apoftles  were 
 not  partakers  of :  But  that  is  not  fo :  For,  if  it  were 
 fas  it  was)  that  he  fhould  not  Apoftatize  :  the  fame 
 was  given  to  them  all  (except  Judas)  If  it  had  been 
 that  he  fhould  be  infallible  in  teaching  the  Church, 
 fo  were  the  reft  too  as  well  as  he.   The  reafon  there- 
 
 P  4  fore 
 
(si6) 
 
 fore  of  mentioning  P<?r£r  in  particular  ,  was  becaufc 
 Chrift  forefaw  the  temptations  and  lamentable  fall  of 
 ypfter  in  denying"  Chrift  with  curling  and  oathes: 
 from  which  he  had  need  of  a  fpecial  converfion,  that 
 God  might  not  forfake  him  and  give  him  up  to  a  to- 
 ta!l  failing  of  his  Faith. 
 
 7.  Two  things,  faith  Ttellarmine  ,  are  here  ob- 
 tained for  Peter :  The  one  is  that 
 SccSmbw  fa  *.».?.    he   himfelf   (hould    never    lofc 
 
 a  $  7J^rVt  the  faith,  nor  fall  as  to  his  faith, 
 ltraimng  tnc  texe  to  '  . 
 
 Peter  alone.  The  fecond  is ,  that  he  as  Pope 
 
 fhould  never  reach  any  thing 
 contrary  to  faith  ,  or  that  none  fhould  ever  be  found 
 in  his  feat  that  (hould  fo  do.  Of  which  priviiedges 
 (faith  he  )  perhaps  the  firft  did  not  defcend  to 
 iiis  fuccefTors,  but  doubtids  thelaft  did. 
 
 But  note  here  what  a  pafs  this  learned  Cardinal 
 hath  brought  his  great  caufe  to.  1 .  The  text  fpeaks 
 but  of  one  thing  and  not  of  two  :  Faith  is  one  thing, 
 and  Cathedral  determination  is  another.  Doth 
 Chrift  mejw  both,when  he  names  but  one  ?  Exprefly 
 it  is  onely  the  firft  priviledge  that  he  ptomifeth  Pe- 
 ter, and  faith  not  a  word  of  the  later  :  It  was  his 
 Heart,  and  tiot  his  tongue  that  wa*  the  feat  of  faith  , 
 and  that  Chrift  eftabliftieth  :  which  is  alfo  evident  by 
 tbeiffue :  for  fure  his  tongue  failed  by  fpeaking  a- 
 gainft  the  faith,  when  hecurft  and  fwore  that  he 
 knew  not  the  man.  2.  *Bellarmine  confeffeth  that 
 this  priviledge  [_  that  his  own  faith  fhould  not  fail] 
 extende-th  not  perhaps  to  the  Popes  :  fo  that  for  all 
 this  their  faith  may  fail  5  If  fo  1.  Then  the  onely 
 priviledge  mentioned  in  the  Text  extendeth  not  to 
 them  :  For  it  fpeaks  of  no  more  :  The  text  promifeth 
 then  nothing  to  the  Pope,  but  what  it  never  promifed 
 
 to 
 
\*17  ) 
 
 to  Peter.  2.  And  if  it  did  promifeboth  priviledges 
 to  Peter  (that  neither  Faith  nor  tongue  fhould  fail) 
 how  can  BeUarmine  prove  that  one  part  belongeth 
 to  the  Pope ,  when  he  confefleth  the  other  doth 
 not?  The  Text  fpeaks  but  to  the  fame  per  fon,  and 
 not  in  one  half  to  one,  and  in  the  other  half  to  o- 
 thers.  I  may  well  argue  therefore  in  this  manner : 
 To  whomfoeverChrift  here  promifeth  that  his  faith 
 (hall  not  fail,to  him  onely  doth  he  fpeak  in  this  text : 
 But  he  promifeth  onely  t9  Peter  here  that  his  faith 
 fhould  not  fail ,  therefore  it  is  onely  Teter  and  not 
 the  Popes  that  he  fpeaks  of.  The  Major  is  clear  ac- 
 cording to  the  intelligible  fence  of  the  words  (and 
 BeUarmine  hath  not  yet  proved  a  myftical  fence) 
 The  Minor  is  confefled  by  himfelf. 
 
 Laftly  BeUarmine  faith  (de  verbo  dei  lu$*  f.3,  jthat 
 \Onelj  out  of  the  litter  al  fence  of  Scripture,  effectual 
 arguments  are  to  be  fetched  ]]  But  this  great  argument 
 of  bis  for  the  Popes  infallibility  is  not  fetcht  out 
 of  the  literal  fence  of  Scripture  :  therefore  by 
 his  %own  confeflion  it  is  uneffe&ual  and  un- 
 juft. 
 
 The  fecond  Text  which  he  cites  to  this  ufe,  is  Mat% 
 1 6.  \jDnthi6  Rocl^  lrtill  build  my  Church  ,  and  the 
 gates  of  hellfhall  mt  prevail  againft  if]  A  double  ar- 
 gument he  would  fetch  from  hence-  One  from  the 
 Name  Rockg7  the  other  from  the  nature  of  a  Foun- 
 dation, which  both  imply  firmenefs.  Anf  i.Note 
 that  here  is  in  the  Text  not  one  word  of  the  Pope , 
 of  the  Church  of  Rome  more  then  any  other,  or  of 
 infallibility.  '2.  How  doth  he  prove,  that  by  the 
 Roche  is  not  meant  Peters  Faith  ,  or  that  Doftrine 
 which-heconfeffedbut  Peter  himfelf?  3.  If  he  had 
 proved  it ,  are  not  all  the  Prophe*  and  Apoftles  as 
 
 well 
 
(«8) 
 
 well  as  Peter  called  the  foundation?  Epk  2.  20;  So 
 that  here  is  no  more  promifed  to  him,  then  what  was 
 elfwhere  proraifed  and  given  to  the  reft  :  Onely  his 
 prefent  confeffion ,  occafioned  the  promife  to  be 
 made  exprefly  and  particular  at  that  time  to  him. 
 4.  As  the  reft  of  the  Apoftles  were  the  Foundation 
 on  which  we  are  built,  and  yet  their  fucceffors  are 
 not  fo :  So  though  Peter  were  the  Foundation ,  it 
 followeth  not  that  all  or  any  of  his  iiicceffors  are 
 
 The  third  text  which  B  ellarmine  titzih  is  fob,  laft 
 [^Fced mj  Sheep^ywhcrz  note  ?gain,  i.That  here  is 
 not  a  word  of  the  Pope,  or  Rome^  or  infaKibihty. 
 2.  Did  not  Chrift  bid  che  reft  of  the  Apoftles  Feed 
 as  well  as  Peter}  SuteVkfet.  28.  He  bid  them  all, 
 Go  teach  alt  Nations  ,  baptising  them  ,  and  teaching 
 them  to  obferve  all  things  whatever  he  commanded 
 them.  And  what  could  Peter  do  more  in  Feeding  ? 
 Yea  thirdly,  Are  not  all  Paftors ,  though  inferior  to 
 Apoftles  bound  to  Feed  the  Sheep  of  Chrift  ? 
 and  yet  it  follows  not  thence  that  they  are  in- 
 fallible. 
 
 4.  rBellarmine  would  next  prove  this  from  £The 
 High  Priefts  wearing  thellrimand  Thummim,  Jixod. 
 28.]  When  he  firft  confefTeth  that  it  is  not  agreed 
 among  Jews  or  Chriftians  what  thefe  are  :  And  yet 
 it  will  ferve  him  for  a  proof.  2.  The  Priefts  were 
 not  infallible  for  all  their  Urim  and  Thummim  : 
 therefore  no  more  is  the  Pope.  They  judged  Chrift 
 not  to  be  the  'JM-ejfiak  ,  and  therefore  crucified  him. 
 They  lived  and  died  Infidels,and  hardened  the  people 
 in  the  fame  Infidelity,  for  which  they  were  broken 
 off  and  unchurched. 
 
 3,  And 
 
(2(9) 
 
 3.  And  whereas  he  arguieth  that  the  High  Prieft 
 was  infallible  becaufe  the  people  were  to  go  to  him 
 for  rcfolution  of  difficulties  ,♦  and  obey  them,  Beut. 
 17.  Imuftfay  that  BeUarminc  had  forae  fault  in  his 
 eyes  that  caufed  him  to  overlook  the  Judge,and  name 
 onely  the  High  Prieft.  God  fendeth  them  to  the 
 Judge5who  was  the  chief  Magiftrate  in  thofe  dayes,as 
 well  as  to  the  High  Prieft ;  as  any  man  that  will  read 
 the  text  may  fee.  If  therefore  the  one  of  them  be 
 infallible ,  bceaufe  of  this  ,  why  is  not  the  other  fo 
 too  ?  But  perhaps  they  will  make  the  Pope  to  be  the 
 fucceflbr  both  of  the  Magiftrate  and  Prieft ,  and  fo 
 to  be  the  univerfal  Emperor  as  well  as  the  univerfal 
 Bilhqp ;  and  ufe  both  his  fwords ,  that  fo  this  pro- 
 mife  may  belong  onely  to  him  :  For  he  will  hard- 
 ly  grant  every  King  or  Judge  to  be  infalli- 
 ble. 
 
 4.  By  this  rule  the  reft  of  the  Priefts  alfo  (hould 
 be  infallible :  For  the  people  were  alfo  to  receive  the 
 Law  at  their  raouthes. 
 
 5 .  When  was  there  ever  one  Prieft  in  any  age  fo 
 impudent  as  Bcllarmine  and  his  faftion  are,  to  plead 
 for  or  pretend  an  infallibility  in  themfelves?  Let  them 
 name  one  Prieft  or  perfon  if  they  can,  that  ever  had 
 fuch  a  conceit  of  themfelves ,  except  it  were 
 Gods  Prophets  in  the  matters  of  their  Pro- 
 phecy. 
 
 6.  What  if  the  Jews  High  Prieft  had  been  infalli- 
 ble? Whats  that  to  the  Pope  of  Rome  any  more  then 
 to  another  man  ?  Hath  he  indeed  yet  proved  himfelf 
 fucceffor  of  the  Jews  High  Prieft  ?  Except  as  a 
 corrupter  of  the  Law,  and  a  perfecutor  of  the 
 Church  of  Chrift., 
 
 Well ! 
 
Well!  you  have  heard  all  the  Scripture  argu- 
 ments that  Bellarmine  had  to  bring  (for  he  brings 
 no  more)  to  prove  the^pretended  infallibility  of  the 
 Pope.  May  I  not  well  fay  that  it  is  no  marvaile  that 
 they  are  fuch  ill  friends  to  Scripture,  who  have  no 
 more  Scripture  (that  is,  none  at  all)  to  befriend  the 
 very  foundation  of  their  caufe  ?  And  ntay  I  not  juft- 
 ly  recite  again  HeUarmines  own  conclusion  lib-  3. 
 de  verbo  'Deic.  3.  and  from  thence  (hew  them  that 
 their  caufe  is  built  upon  confeffed  fraud  and  vanity 
 |~/£  vs  agreed  b:  t\\>een  m  (faith  HclUrminc)  that  cnely 
 out  of  the  literal  fence  cf  Scripture  ejfettval  Argu- 
 ments are  fetcht:~]  Rut  Cellar  wine  bringeth  no  one 
 Argument  for  the  Popes  infallibility  out  of  the.  lite- 
 ral fence  of  Scripture:  therefore  he  bringeth  no 
 one  effeftual  Argument  from  Scripture. 
 
 But  yet  one  other  Argument  he  hath,  though  not 
 from  Scripture,  and  no  more  :  and  that  is  from  a 
 double  pretended  experience  :  And  his  firft  experi- 
 ence is  [That  in  all  the  other  Patriarchal  feats  there 
 have  been  Heretickj^  but  not  in  that  of  Rome.]  t  But 
 here  1.  Bellarmine muft  be  judge,  or  the  Pope  who 
 is  a  party,  before  all  the  Patriarchs  can  be  thus  con- 
 demned. 2.  And  what  if  that  were  true  ?  Can  he 
 fay  the  like  of  all  the  Bifhops,  as  well  as  Patriarchs  ? 
 If  not,  they  may  as  well  hence  prove  themfelves  in- 
 fallible, as  the  Pope  can  do.  3.  Whether  ever 
 there  were  in  the  chair  at  Rome  either  Vopt  Liberies 
 an  Arrian,  Pope  Uonoritu  a  Monothefte,  Pope  fohn 
 denying  the  immortality  of  the  foul ,  with  abun- 
 dance more  fuch  like,  we  (hall  have  fitter  opportuni- 
 ty to  open  anon,  to  the  fhame  of  this  experinemt  of 
 Cellar  mines. 
 
 His 
 
His  fecond  experiment  is  that  [The  Pope  without  a 
 Council  hath  condemned  many  Herefies  ,  which  upon 
 that  very  account  have  been  taken  for  true  Herefies  by 
 the  whole  Church  of  ChrifF]  Anf  But  you  muft  firit 
 unchurch  the  greateft  part  of  the  Catholike  Church, 
 and  damne  moft  of  the  Chriftians  on  earth ,  the 
 Greeks,  Armenians ,  Abaffmes^  &c.  and  make  your 
 own  fa&ion  ,  to  be  the  whole  Church  of  Chrifl  % 
 before  you  will  ever  give  us  the  leaft  proof  of  this. 
 All  the  Church  doth  not  do  that  which  your  flatter- 
 ers do.  Nor  did  the  ancient  Church  do  any  fuch 
 thing.  As  other  Bifhops  condemned  Herefies  as 
 well  as  the  Pope,  fo  many  a  Herefie  was  judg- 
 ed fuch  by  the  faithful ,  without  any  fhore  in- 
 terpofition  of  the  Pope  then  another  Bi- 
 (hop. 
 
 Having  feen  thus  how  little  their  great  Champion 
 hath  to  fay  for  the  Popes  infallibility,  I  could  will- 
 ingly have  look't  about  me  into  fome  of  the  reft  of 
 them  ,  to  fee  if  they  can  fay  any  more ;  but  that  its 
 known  that  moft  of  them  tread  the  fame  path  Only 
 I  may  not  over  pafs  the  new  way  that  fome  of  them 
 have  taken  up  of  late,  to  prove  their  infallibility  , 
 and  to  avoid  their  common  Circle.  And  this  you 
 may  fee  in  the  Jefaitcs  late  fupcrfieial  anfwer  to  Chi/- 
 lingftorth.  Forfooth,  they  tell  us,  that  when  they 
 prove  the  infallibility  of  their  Church  from  Scripture, 
 it  is  but  for  our  fakes  becaufc  rce  confefs  the  Autho  • 
 rity  of  Scripture ,  but  not  of  their  Church.  But 
 when  they  go  according  to  the  true  nature  and  order 
 of  the  matter,  then  they  fetthe  Church  before  the 
 Scripture,  and  independantly  of  it,]  The  rcafon  of 
 thi«  Jefuitc  (fuppofed  to  be  Knot)  is  this  |[  Becaufe 
 the  Church  is  before  the  Scripture,  and  becaufe  the 
 
 Miracles 
 
f»») 
 
 Miracles  wrought  by  the  Apoftles  did  firft  prove 
 their  own  infallibility  ,  and  from  thence  fecondarily 
 th^  infallibility  of  their  Do&nne.  And  when  we  are 
 in  hrgh  expertations  of  the  proofs  of  the  Romane 
 infallibility  by  bis  Arguments  which  are  Independant 
 of  Scripture,  and  before  the  belief  .of  it ,  he  tells 
 us  that  it  is  by  the  like  Aaguments  as  the  Apoftles 
 proved  their  infallibility,  which  he  thus  enumcrateth 
 So  the  Church  of  God  by  the  like  fill  continued  Argu- 
 ments and  Notes 3  of  many  great  andmanifeft  Mira* 
 cles,  Santtity,  Sufferings  ViElory  over  all  forts  of 
 enemies ,.  converfion  of  Jnfidels  ,  all  which  Notes  are 
 Aaily  more  and  more,  confpemm  and  convincing  ,  and 
 fhdl  be  ertcreafwg  the  longer  the  Vvorldjhall/aft  ]  And 
 withall  he  tells  us,  that  £  Theft  Miracles^  &c.  prove 
 them  to  be  infallible  in  All  things,  and  not  onely  in 
 fome  ,  or  elfe  we  cannot  t*noty  which  thofe  fame  be,  and 
 tyhat  to  believe  and  what  not.~] 
 
 Thus  you  have  the  fum  of  the  new  Fundamentals 
 of  the  Romilh  faith ,  and  of  the  famous  confutati- 
 on of  Chilltngworth.  But  all  thefe  Knots  are  eafily 
 lofed  without  cutting ;  yea  (hake  them  onely  ,  and 
 they  fall  loofe  like  juglers  Knots. 
 
 i.  We  eafily  grant  that  Chrift  the  head  of  the 
 Church  was  before  the  Doftrine  by  himfelf  deliver- 
 ed in  the  flelh  ,  as  it  containeth  many  things  fuperad- 
 ded  to  the  old  Teflament  and  the  doftrineof  John 
 Baptift. 
 
 2.  Its  evident  that  Chrift  himfelf  gathered  his 
 firft  Gofpei-Church  by  preaching  his  Dodrine,  thai 
 is,„  he  drew  ^ernto  be  his  Difciples,  by  convincing 
 them  that  he  was  the  Mejfiah,  the  Lamb  of  God  thac 
 takes  away  the  fins  of  the  world;  fo  thac  this  his 
 Doftrine  was  before  this  his  Church. 
 
 3.  We 
 
(«3> 
 
 '3.  We  grant  that  the  Apoftles  were  Apoftles  be- 
 fore themfelves  did  preach  the  Gofpel  as  Apoftles  : 
 But  it  was  the  Gofpel,  and  preacht  by  Chrift,  before 
 they  preach'c  it. 
 
 4.  We  eafily  grant  that  both  Apoftles  and  Gof- 
 pel were  long  before  the  writing  of  this  Gofpel , 
 which  we  call  the  holy  Scriptures. 
 
 5.  Wegrant  chat  the  Apoftles  Miraculous  works 
 did  fufficiently  prove,  not  fbme  onely ,  but  all  the 
 Do&rine  which  they  delivered  to  the  Church  or  any 
 part  of  it,  in  the  name  of  Chrift  and  as  his  :  For 
 though  they  confirmed  onely  thofe  Doftrines  which 
 were  delivered  in  execution  of  cheir  Commiffion,  yet 
 feeing  God  would  not  have  fetto  this  Zeal,  if  they 
 had  gone  beyond  and  agatnft  their  Commiftion , 
 therefore  it  alfo  aflbreth  us  that  they  kept  clofe  to  it. 
 But  this  proved  then  not  infallible  before  they  re- 
 ceived that  Comrnifiion  ,  nor  afterward  in  arty  point 
 which  theyihould deliver  as  their  private  opinion, 
 which  they  fathered  ,  not  on  the  Infpiratton  of  the 
 Spirit.  The  Apoftles  were  not  infallible  ^about 
 Chrifts  Death,  Refarredion ,  and  Afcenfion,  when 
 
 -they  underftood  them  not  :  The  Difciples  were  not 
 infallible  about  the  Acceptablenefs  of  Infants  to 
 Chrift,  when  they  forbad  them  to  be  brought, 
 Thomas  was  not  infallible  aboutChrifts  Refurredion 
 when  he  believed  it  not.Petcr  was  not  infallible  when 
 he  gave  Chrift  that  SatanicJtl  councel,  for  which  he 
 was  tantnm  non  (alcnoit)  excommunicated,  LMat  16. 
 22,23.  Even  prefently  after  the  great  promife  to 
 him  ;  Nor  when  lb  denyed  that  he  knew  Cbrift, 
 with  ctirfes  and  oaches  ;  nor  when  he  diilembled 
 and  Barnabas  with  him,  Gal  2. 
 
 6,  We  maintain  that  the  Apoftles  Dodrine  thus 
 
 fealed 
 
<  124; 
 
 fealedby  Miracles,  and  Delivered  in  Writing  to  the 
 Churches,  doth  carry  with  it  an  Atteftation  from 
 God  of  its  infallibility,  if  there  be  never  more  Mi- 
 racle wrought  in  the  world.  For  the  proof  of 
 this  I  refer  the  Reader  to  my  Determination  in 
 a  Book  Intitled  ,  The  Vnreafonablcnefs  of  Infide- 
 lity. 
 
 7>  It  is  this  fealed  Doftrine  contained  in  Scripture, 
 and  preached  by  Minifters,  which  converteth  men  to 
 •Chrift,  and  raaketh  them  Chriftians ,  and  therefore 
 it  is  in  order  before  the  prefent  Church  and*he  caufe 
 of  it. 
 
 8*  We  deny  and  confidently  deny  that  God  hath 
 Commifiioned  the  Pope  to  do  the*work  which  hie 
 Commiffioncd  the  Apoftlesto  do,  and  gave  them 
 the  power  of  Miracles  to  confirme,  that  is,  to  Atteft 
 the  Works,  Sufferings,  Refurrection,  and  words  of 
 Chrift  as  eye  or  ear  witneftes  of  them  from  himfelf  *- 
 and  to  be  the  firft  promulgators  of  feme  of  his  Laws 
 to  the  univerfal  Church,  and  to  deliver  down  an  in- 
 fallible fealed  Scripture,  to  all  fucceeding  Ages,  and 
 by  the  ordinary  working  of  Miracles  to  convince  the 
 unbelieving  world.  Let  him  fhew  his  Commifti- 
 on  for  this  Apoftlefhip  if  he  would  be  believed. 
 
 9.  We  a?  confidently  deny  that  the  Pope  is  a  Pro- 
 phct,or  isinfpiredby  the  Holy  Ghoft,  as  the  Pro- 
 phets and  Apoftles  were,that  fo  they  might  infallibly 
 deliver  us  Chrifts  doftrine. 
 
 10.  And  they  cannot  expeft  thnt  we  (hould  be- 
 lieve till  we  have  fome  proof  of  it ,  that  the  Pope,or 
 the  Church  of  Rome  hath  the  Poirer  of  working  Mi- 
 racles, or  are  endowed  with  a  fpirit  of  Miracles,  or 
 that  they  can  convince  thofe  that  deny  the  Scriptures 
 by  their  own  Miracles  that  they  are  the  true  Church, 
 
 or 
 
Cm) 
 
 er  that  ever  they  confirmed  thofe  points  by  Miracles; 
 which  is  now  catted  Popery. 
 
 Thus  much  to  let  the  Jefuite  know  where  wc  dif- 
 fer from  him  :  And  now  to  the  point :  We  call  for 
 his  proofs,  which  he  heiementioneth  to  us  in  gene- 
 ral names  Non  <j]e  &  non  tpparerc,  are  to  us  all 
 one.  Give  us  fufficienc  proof  of  your  fealing  tie 
 Do&rine  of  Popery  by  Miracles ,  or  the  Popes  In- 
 fallibility by  Miracles ,  as  the  ApolHes  did  the  Scri- 
 ptures, and  their  preaching  i  and  then  you  (hall  car- 
 ry the  caufe ,  and  we  profefs  chat  we  will  rejoy- 
 cingly  pafs  into  your  Tents,  and  proclaim  yotf 
 Prophets  or  Apoftles  of  Chrift  :  But  when  we 
 live  among  you  ,  and  fodid  our  Fathers  before  us  , 
 and  hear  you  prate  and  boaft  of  Miracles,  when  we 
 cannot  fee  that  ever  you  did  fo  much  as  make  a  dead  ' 
 flea  alive  again ,  nor  cannot  fee  the  leaft  Miracle 
 from  you,  if  we  would  rideor  go  as  far  as  our  horfe 
 or  legs  can  carry  us  ,  to  fee  it ,  what  can  we  take 
 you  for  but  the  moft  fhamelefs  fort  of  chea- 
 ters ? 
 
 If  you  could  accufe  us  o£  negligence ,  as  if  we 
 might  fee  your  Miracles  if  we  would  but  travail  for 
 it,  or  of  unbelief,  as  if  we  denyed  that  which  we 
 have  evidence  of,  we  might  bear  the  blame  :  but 
 there's  no  fuch  thing.  I  profefs  as  weak  as  I  am  ,  I 
 would  go  many  a  hundred  miles  to  fee  fuch  Miracles 
 as  you  boaft  of,  if  I  had  fufficient  ground  of  ex- 
 pedition that  I  might  not  loft  my  labor.  And  I 
 would  read  over  any  Volumes  that  I  were  able  to 
 find  luciffient  Teftimony  of  them;  But  where  is  this 
 teftimony  ?  Knot  refers  us  to  TSrifr/j ,  and  others  co 
 fuch  like  reciters  of  their  Fables.  And  when  all  is 
 done ,  there  are  three  forts  of  Miracles  that  they 
 
f 
 
 %i6) 
 
 fpeak  of.     i .  The  Miracles  of  the  Apoftles  and  firft 
 Churches  mention  in  Scripture,  and  thefe  are  againft 
 Popery :  fo  that  we  may  well  fay  that  the  do&rine 
 which  contradifteth  Popery  is  confirmed  by  Miracles 
 in  that  the  Scripture  is  fo  confirmed.  *  2.  The  Mi- 
 racles of  the  following  Churches  till  fix  hundred. 
 Thefe  were  comparatively  few,  and  lefs  certain,  and 
 fabulous  mixtures  in  many  of  the  reports  of  them. 
 But  whatever  they  were,  they  were  no  confirmation 
 of  the  Popes  Infallibility,  or  univcrfal  Epifcopacy  or 
 Jurifdi&ion,  which  neither  the  Inftrumcnts  of  thofe 
 Miracles,  nor  any  man  elfe  on  earth  ,  as  far  as  can 
 be  proved  did  then  believe.    And  whereas  there 
 were  fome  Ceremonious  fopperies  that  were  then 
 ufed,  which  the  Papifts  do  yet  ufe,  and  would  per- 
 1  fwa&e  us  that  thefe  Miracles  were  confirmations  of 
 them,  we  deny  it,  and  profefsthe  nullity  of  their 
 pretended  proofs.     They  fay,  £lf  they  be  not  infal- 
 lible in  all  things,  how  can  we  believe  them  in  any 
 jbinp?3 1  anfw.  Becaufe  that  i .  Their  Miracles  are  ex- 
 preffed  Atteftations  to  fome  thing,  that  is,  toChri- 
 ftianity ,  but  not  to  all  things  that  they  may  think  I 
 Nor  could  they  ever  work  a  Miracle  to  confirm 
 fuch  private  opinions.    2.  And  the  liibftance  of  Chri- 
 ftianity  which  their  Miracles  do  atteft  ,  Were  more 
 unqueftionabie  before  attefted  by  Scripture  and  for- 
 mer Miracles  -  whereas  the  errors  which  they  intro- 
 duced are  eontradi&ed  by  Scripture  and  the  Miracles 
 that  attefted  it. 
 
 Arid  whereas  they  would  make  the  Apoftles  cafe  to 
 be  like  that  of  the  Fathers ;  It  is  very  much  different. 
 For  though  the  Apoftles  Miracles  were  atteftations 
 to  all  their  doftnne ,  as  well  as  to  fome.  part;  that 
 was  becaufe  they  were  Officers  Commiffioned  by 
 
 Chgft 
 
(»7) 
 
 Ghrift  to  that  work ,  to  deliver  his  cUftrinc  firft  to 
 the  world,  as  infpired  infallible  men,  and  tofealit 
 to  poilerity  for  future  certainty.  :  But  the  Fathers 
 had  no  fuch  work  in  Commiftien;  but  onely  to 
 preach  the  do&rine  thus  fealed  and  delivered  them 
 by  the  Apoftles,  and  therefore  their  Miracles  were 
 to  another  more  private ,  and  jreftrained  ufe,  accor* 
 ding  to  their  Commiilions  and  work;  that  is,  to 
 convert  thofe  perfons  to  the  faith  that  kiew  of  chem, 
 by  a  fubfervient  atteftation  ,  fo  that-  it  could  oblige 
 none  to  believe  them  in  other  things  •  much  lefs  in 
 their  miftakes. 
 
 3.  The  third  fore  of  Miracles  are  thofe  of  later 
 times  contained  in  their  Legends.  And  ferioufly, 
 would  the  Jefuites  perfwade  us  that  thefeare  of  equal 
 authority  with  the  Miracles^m&ittoned  in  Scripture? 
 or  any  whit  like  th'em  ?  I  have  given  you  a  tafteof 
 fomc  W  tfcem  in  the  former  Difputation  :  more  you 
 may  fee  of  their  ridiculous  vanity  in  Doftor  Franc. 
 Whites  Defence  of  his  Brother, /uf.  147.  148. 
 \jVe  mufi  believe  a  Baronius  that 
 Saint  ¥u\btckfuc!(t  our  Ladyes  *  B*r^\™>*°**/ 
 br-fis*  And  Antonine  b  that  Saint  fu£j,iftt  p,  \ ,  ™™\ 
 Dominiek  wallet  in  the  rain  ank  c,  4.  §  6.&>c*  7.  §  8, 
 was  not  wet  *y  and  hi*  Heck*  lying  (pc  *«  §4.  Math* 
 allniqhtin  the  river  y  Were  taken  F*™  bift-  ^ngl.  m 
 cut  dry  and  without  hurt:  That  >$*&*-&»& 
 the  fame  Fryer  fpyed  the  Devil  fitting  in  the  Church 
 like  a  Sparrow  ,  and  calling  him  to  him,  deplumed 
 him  s  andfo  put  him  to  d  great  reproach  :  "And  that  he 
 made  the  Divel  hold  him  the  candle  in  his  bare  fingers 
 tilUthey  were  burnt :  that  a  leacherous  Priefi  by  kif* 
 fing  his  band,  "toot  cured  of  incontinency .  That  Saint 
 Bernard  by  blejfing  their  Ale  f  and  giving  if  font* 
 
 Q^2  lewd 
 
(228) 
 
 lewd  perfons  to  drink^,  caufed  Gods  Grace  to  enter  in- 
 te  them ;  That  he  made  an  old  Grandamt  of  above 
 fcarfcore  jears  eld  to  give  fucj^  to  the  Infant  ,  when 
 the  mother  was  dead  :  That  he  killed  Fljes  by  Ex- 
 communication ;  and  excommunicated  the  Divel  , 
 and  thereby  difabled  him  from  lying  with  -  Women  : 
 c  That  Saint  Francis  turned  a 
 \  Vix^  K*™rpr*fi*'    Cafonintoa  Fijb  ,  andwater  $n- 
 
 €ZTZVSZ  t0  wi" :  mi'  thet  ^c^d forth 
 &Lcgend.bae  recitm  ^ater,  and  Anchors  to  fmmme ; 
 Preacheth  to  Birds  and  Beafis , 
 to  praife  God,  tillthej  were  Jo  attentive  to  his  doUrine^ 
 that  they  Would  let  him  touch  them  ,  and  would  not  de  - 
 part  till  he  gave  them  leaves  and  had  blejfed  them  with 
 the  fign  of  the  Crofs  ;  converted  a  cade  Lamb  by 
 preaching  to  him,  fo  that  he  Would  frequent  the  Church 
 of  his  own  accord ,  and  kneel  before  the  Altar  of  our 
 Lady  at  the  Elevation  of  the  Hojl  :  By  Which  ex* 
 tmvle,  Surius  calleth  on  the  Heretickj  to  learn  towor- 
 fijip  the  Ble fled  Virgin  y  and  to  adore  the  Sacrament. 
 Alfoy  that  he  caufed  Swallows,  Grajboppers  and  a  Wild 
 Falcon  to  joy  n  with  him  in  the  Traifes  of  God.~]  Abun- 
 dance more  of  the  like,  more  foppifh  ,  and  too  ma- 
 ny to  be  here  meddled  with  ,  their  Legends  are  full 
 of;  And  thefeare  their  proofs  of  their  true  Church 
 and  infallibility  by  which  they  may  be  known 
 by  them  that  believe  not  the  Scripture,  I  think 
 indeed  that  thefe  proofs  are  well  faid  to  be  In* 
 dependent  of  Scripture ;  for  the  lefs  a  man  be- 
 lieves the  Scripture,  the  more  he  is  like  to  believe 
 thefe. 
 
 But  by  what  certain  or  probable  Teftimony  (hall 
 we  know  that  ever,  fuch  things  were  done?  What  / 
 muft  we  needs  believe  every  doting  Fryer  that  gives 
 
 us 
 
(zip) 
 
 tis  but  his  bare  word,  and  chac  many  a  year  (if  not 
 age)aftcr  chefe  Miracles  are  fuppofed  to  be  wroughi: 
 Maft  we  believe  them  that  fo  ftiamefully  con- 
 trad^  one  another?  Math.  Par  u  d  ^  ^ 
 *  faith  that  Saint  Franc is  was  branded  hcwj  f.j^ * 
 with  his  five  wounds  fifteen  dayes 
 before  he  dyed:  BuilScxavcnture ,  Vincentin*  and 
 Snriiu  fay  he  had  them  two  years  before  he 
 dyed. 
 
 Nay  muft  we  bclive  as  the  very  foundation  of  our 
 Faith,  that  which  the  Papifts  themfelves  believe  not  ? 
 How  commonly  do  they  among  themfelves  deride 
 thefe  ftories,  as  pious  fraudes ,  and  fome  of  cheru 
 foundly  ehide  the  Authors.  I  will  at  this  time  cite 
 but  the  words  of  one,  and  that  is  no  Babe,  even 
 CMelch*  Cantu ,  whom  H  diamine  referreth  us  to  fo 
 oft. 
 
 *c  [_Lib.  II.  cap.  6.  pag.  (mibi)  33.  34.  ghudaw 
 4e  enimeornm  ant  vcritatis  amor e  indntti ,  anti^gcnpti 
 "  pudoris&Q.  That  is,  Someof  them  (the  Heathen 
 u  Hiftorians)  either  induced  with  the  love  of  Truth  , 
 M  or  in  ingenuous  modcfty,did  fo  far  abhor  a  lyc^than 
 '*  perhaps  we  (hould  be  nowafharaedrthat  fome  hea- 
 u  then  Hiftorians  were  truer  then  ours.  Ifpeak  ra- 
 "  ther  with  grief  then  in  reproach  ;  the  Lives  of 
 <€  the  Philofophers  are  much  more  feverely  (that  is, 
 "  truely)  written  by  Laertixs,  than  the  Lives  of  the 
 "  Saints  are  by  Chriftians  :  and  SxtuniHt  did  fas 
 "more  incorruptly  and  more  entirely  fct  forth 
 u  the  affairs  of  the  (Romane)  Cxfars,  then  Catho- 
 "  likes  have  fet  forth,  I  fay  not  the  affairs  of  Em- 
 "  p?rors ,  but  of  Martyrs,  Virgins  and  confeflbrs. 
 
 M  For  they But  ours  do  for  the  molt  part  either 
 
 "  follow  their  own  affe&ions,  or  elfe  of  fet  purpofe 
 
 Q^3  "forge 
 
"  forge  fo  many  things  %  that  indeed  I  am  not  onely 
 <c  aftiamed  of  them,    but  alfo  aweary  of  them.  For 
 "  I  know  that  thefe  have-brought  to  the  Church  of 
 , €t  Chrift  fmall  profit ,  but  much  difprofit  :  I  fpare 
 "  (mens)  names  becaufe--  —  It  is  certain  that  they 
 Cf  who  write  Church  Hiftory  feignedly  and  deceit- 
 <c  fully ,    cannot   be  good  and  fincere  men;  and 
 "that  their  whole  Narration  is  invented  \  either 
 <c  for  lucre,  or  for  error,  whereof  one  is  filthy,  and 
 "  the  other  pernicious.     The  complaint  of  Ludovi- 
 <c  cm  is  mod  juft  of  fome  feigned  Hiftories  in  the 
 <c  Church,     ke  doth  indeed  prudently  and  gravely 
 "  reprove  them  that  take  it  to  be  a  matter  of  piety 
 *'  to  forge  lyes  for  Religion.    A  thing  that  is  very 
 *'  pernicious*  and  no  whit  necefTary.     For  we  are 
 <c  wont  not  to  believe  a  Lyar ,  even  when  he  tells 
 "truth.      They  therefore  who  by  falfe  and  lying 
 <c  writings  would  ftir'up  the  minds  of  mortal  men  to 
 lt  worfhip  the  Saints,  thefe  feem  to  me  to  have  done 
 <;  nothing  elfe ,  then  to  make  men  deny  belief  to 
 <:  truths,  becaufe  of  faifhoods  —  To  what  purpofe 
 V  is  it  to  pretend  the  name  of  Hiftory  to  fiftions  and 
 €c  fables?  As  if  the  holy  men  of  God  did  need  our 
 "Lyes  -  —  But  while  fome  do  too  much  indulge  their 
 ~  ownaffedions,  and  write  thofe  things  which  the 
 writers  mind,  and  not  the  Truth  doth  di&ate, 
 r<  they  make  us  fuchSaincs,  fometime,  as  the  Saints 
 f;  themfelves  would  not  be,  if  they  could  :  Can  any 
 <c  man  believe  that  Saint  Francis  was  ufed  to  rake  the 
 "  Lice  on  him  again  which  he  hadftiak't  off  him  ? 
 tcThe  Writer  thought  this  was  part  of  the  mans 
 "  holinefs ,  but  fo  do  not  I,  who  know  that  the  holy 
 cc  man  was  pleafed  with  poverty,  but  not  with  filthy- 
 fc  nefs.     And  how  ridiculous  is  this,  that  the  Divel 
 
 cc 
 
(231) 
 
 li  ra&ng  on  a  time  againit  our  father  Dominklie  was 
 cC  conftrained  by  this  Saint  to  hold  the  candle  fo  long 
 
 in  his  hands ,  till  it  did  not  onely  trouble  him,  hue 
 tc  incredibly  pain  him.      Such  examples  cannot  be 
 "  numbred  :  but  in  thefe  few  mod  of  the  reft  may  be 
 "  underftood ,  which  have  darkened  the  hiftories  of 
 Ct  the  moft  famous  Saints  ----  They  do  therefore  cx- 
 "  cccdingly  wrong  the  Church  of  Chrift ,  who  think 
 lc  they  do  not  well  fee  forth  the  excellent  deeds  of 
 c*the  Saints,  unlefs  they  adorn  them  with  feigned 
 "  Revelations  and  Miracles     Wherein  the  irnpuden- 
 <c  cy  of  men  hath  neither  fpared  the  Holy  Virgit,nor 
 "  the  Lord  Chrift  —-Of  late  years  when  I  was  at 
 |f  the  Council  of  Trent ,  I  heard  by  fome  that  Al<g- 
 "fins  Lifpomannus  was  healing  this  difeafe  ,  by  writ- 
 "  ing  a  hiftory  of  the  Lives  of  the  Saints  in  a  conftant 
 ccand  grave  fpeech:  But  I  could  never  yet  fee  this, 
 "  nor  any  other  which  I  could  allow,  of 
 "  all  thofe  that  have  come  into  my  hands.         *t* 
 So  far  for  Melch.  Canus. 
 
 And  do  their  own  moft  Learned  and  Judicious 
 Writers  cry  out  of  Lyes,  and  Hiftories  fo  much 
 more  falfe  then  the  Heathens,  and  impudent  forge- 
 ries ,  and  fay  that,  they  tiever  faw  any  of  thefe 
 Hiftories  which  they  could  allow  of ;  and  yet  muft 
 we  needs  make  thefe  the  Found§tion  of  our  Faith, 
 infteadof  the  fealedWord  of  God?  What  a  Reli- 
 gion have  the  Papifts  that  is  built  on  fuch  a  founda- 
 tion! 
 
 Yea  of  the  reports  of  fome  of  the  late  Writers 
 that  were  next  before  Popery ,  I  will  add  a  few 
 more  words  ofCanw,  ik  li.u.pag.  337.  4<QC>- 
 "  cero  thought  'Dernofthener  nodded  fomtime  j  and 
 "  Horace  thought  fo  of  Homer  himfelf.    For  though 
 
 Q  4  "  they 
 
"  they  were  excellent,  yet  but  men.-  And  the  fame 
 <c  perhaps  may  I  fay  juftly  and  truly  of  Beda  and 
 ■ c  Gregory.  One  of  them  in  his  Hiftory  of  the  Evg- 
 "  Uih ,  the  other  in  his  Dialogues  f  do  write  certain 
 V  Miracles,  talk't  of  and  believed  by  the  vulgar, 
 cc  which  the  criticks  of  this  age  will  judge  to  be  un- 
 **  certain  I  (hould  have  more  approved  thofe  Hi- 
 "  ftories,  if  their  authors  had  according  to  the  afore- 
 4t  faid  rule,  to  feveritv  of  judgement ,  joyned  more 
 "care  in  their  choice  — ]  And  how  he  lets  fly  at 
 the  If  es  of  AntoniM  and  Valvacen  :  The  next  page 
 (hews:  And  pagej^S.  339.  how  he  cenfures  E-uje* 
 him  himfelf.  But  I  muft  forbear  more  fuch  citations 
 left  I  weary  the  Reader. 
 
 It  is  now  long  fince  Do&or  John  white  told  them 
 
 of  their aCajetans  words,  who  faith 
 
 *   opuftuLdc    i«pt   cannoc    bc    known  infallibly 
 
 Lvncep.   Vitl.     <c  ih%%  the  Mirac|es   upon   which  lhc 
 
 >>  /art.  1.  tt*.  "  Church  groundeth  theCanonization 
 £  c .  c.  "  of  Saints,  are  true]  And  their  9  An- 
 
 twiniM  Florent  faith  of  the  vifions  of 
 Bernard  and  Urigit  about  the  Virgin  Alaries  con- 
 ception "  [They  are  fantaftick  vifions  and    mens 
 "dreams]  And  their  Claudius  £fpew 
 I*'™  f*"cJaith  "  [No  ftable  is  fo  full  of 
 
 "  dung ,  as  the  Legends  are  full  of 
 "  fables .—  Yea  very  fiftions  are  in  their  porteflcs] 
 *?m.  1.  And  Gerfon^  "[All  thefe  the  Church 
 .  receives,and  permiteth  them  to  be  read, 
 cc  not  as  certainly  true ,  but  more  attending  to  whac 
 "  might  be  in  pious  recogitation,then  to  what  indeed 
 "was  done]  And  Dodiox  white  then  made  a  chal- 
 lenge to  tfccm  ,  that  we  will  admit  of  all  thofe*  Mi- 
 f^tlcs,,  which  are  reported  by  fuch  men,  as  fome 
 
 *>f 
 
(*3J) 
 
 of    their    own   Writers    do  openly    Note    for 
 
 Lyars.    c  Which   challenge  the    p  „„ .     ...   ,    y§ 
 **       /v    r»      1         u  j  •   j  •-     e  W^/W  Works  6>L 
 
 Popifti  Reply cr  had  no  mind  it    ^  Mg  ^ 
 
 feemsto  take  up. 
 
 But  though  it  belong  to  the  Romtrtijls  to  prove 
 their  Miracles  (whiih  prove  their  Infallibility  with- 
 out Scripture)  and  not  to  us  to  prove  the  Nega- 
 tive, yet  I  ihall  try  to  (hame  their  confidence  by 
 a  few  pertinent   Queftions ,    when  it  {hall  appear 
 how    little   they    have    to   fay    in     anfwer    » 
 them 
 Jllj.  And  firftl  defire  to  know  of  them  whether  the 
 Miracles  that  prove  their  infallibility  without  Scri  - 
 pture  are  wrought  by  the  Frefent  Church  t  or  by 
 the  Church  of  former  ages  onely  ?  If  by  the  prefent, 
 why  cannot  we  fee  them?  Why  are  we  ftillfcnt  to 
 Saint  Brigit ,  or  Saint  Francis ,  or  Saint  Somebo- 
 dy that  is  long  ago  dead  and  gone  ?  We  thought 
 once  we  had  had  one  neer  us  here ,  I  mean,  the  Boy 
 of  Bilfony  who  did  wondrous  things  in  favor  of  the 
 Papifh  3  but  in  the  IfTue,  by  the  induftry  of  Biftiop 
 Merten  he  was  proved  to  be  a  counterfeit ,  and  con- 
 feffed  himfelf  trained  up  by  the  Papifts  for  the  cheat. 
 But  if  it  be  onely  the  Generations  that  arc  dead  and 
 gone  that  wroughjt  Miracles ,  thea  I  would  further 
 aske.    i.  Doth  it  not  feem  then  that  your  Church  is 
 Apoftate ,  in  that  it  hath  loft  the  gift  of  Miracles , 
 which  you  fuppofe  fo  necefTary  ?   And  how  will  the 
 Gifts  of  your  predecefTors  prove  your  prefent  infal- 
 libility, any  more  then  the  Gifts  of  the  predecefTors 
 of  the  Cjreek^  Bifhops  will  prove  their  infallibility 
 that  now  are?   2.  If  paft  Miracles  may  ferve  with- 
 out prefent,  then  what  need  any  more  than  the  old 
 Miracles  of  the  Apoftles  ?    And  then  why  are  not 
 
 all 
 
all  the  Apoftles  fucceffors  infallible  as  well  as  the 
 Pope?  Seeing  all  the  Apoftles  had  the  gift  of  Mira- 
 cles (and  many  thoufand  more  )  Therefore  thofe 
 paft  Miracles  (hould  prove  all  Bifhops  infallible  that 
 fuceeeded  them. 
 
 2.^£efi.  I  defire  alfo  to  know  whether  it  be 
 your  Pope  himfelf  that  Works  thefe  Miracles  ,  or 
 fome  other  perfons  ?  And  if  others ,  whether  it  be 
 oncly  fome  of  your  Church ,  or  all  ?  If  it  be  the 
 Pope  himfelf,  why  then  have  we  moremurthers  then 
 Miracles  charged  on  your  Popes  by  your  own  hifto- 
 rians  ?  and  why  will  not  hisholinefs  do  fome  Mira- 
 cles in  charity  to  poor  Hereticks?  Why  do  you 
 boaftno  more  of  you  Popes  Miracles  J  One  Icon- 
 fefs  we  read  of  in  the  Golden  Legend  ,  that  Pope 
 Leo  the  firft  by  the  means  of  a  woman  kiffing  his 
 hand  was  fo  vehemently  tempted  with  luft,  that  he 
 was  fain  to  cut  his  hand  off:  but  the  Virgin  Mary 
 having  companion  on  him,  joynedhis  jiand  to  his 
 body  again.  But  this  is  no  foundation  of  our 
 faith. 
 
 But  its  plain  that  it  is  Saint  Hecket ,  and  Saint  Bri- 
 git  and  Saint  Katharine  that  you  (end  us  to  for  Mira- 
 cles, and  not  to  the  Pope :  And  then  I  would  further 
 know  whether  one  mans  Miracles  will  prove  ano- 
 ther man  infallible  unlefs  they  were  wrought  in  con- * 
 firmation  of  the  affertion  of  that  other  mans  infalli- 
 bility ?  It  fhould  rather  prove  Saint  Urigit  and 
 Saint  Katharine  infallible  that  are  faid  to  have  the 
 Revelations  and  Miracles ,  then  the  Pope,  that  had 
 none.  Would  it  prove  the  Patriarch  of  Csnttanti- 
 nople  infallible  ,  if  any  one  that  is  under  his  Govern- 
 ment (hould  work  a  Miracle  ?  ?  Or  are  you  fure  that 
 there  is  no  Miracle  wrought  among  the  Grecians,  A- 
 bajfines  or  Armenians  >  More- 
 
03  0 
 
 Moreover,  if  you  are  All  Miracle  Workers,  wliy 
 can  we  never  fee  one ,  nor  have  certain  proof  of 
 one  ?  But  if  it  be  but  fome  very  few  of  you  (as  good 
 as  none)  how  will  that  prove  the  infallibility  of  your 
 whole  Church?  When' the  Apoftles  wrought  Mi- 
 racles, that  proved  their  cW»  infallibility  :  but  that 
 proved  not  the  infallibility  of  all  in  the  Church  nor  of 
 every  teacher  in  it, nor  of  the  greater  number  of  them 
 
 3  •  £liicft-  *f  y°ur  PoPe  *n(*  Church  be  proved 
 infallible,  by  fuch  Miracles  as  the  Apoftles  were 
 doth  it  not  follow  then  that  all  your  Popes  are  infpi- 
 rcd  perfons  or  Prophets  as  the  Apoftles  were  by 
 which  the  gift  of  infallibility  was  conveyed  to  them? 
 
 4.  jjhffi.  Yea  will  ic  *not  follow  that  all  your 
 Church  arc  infpired  Prophets,  if  all  your  Church  be 
 thus  infallible :  But  you  cannot  expeft  that  we  fhould 
 too  eafily  believe  thefe.  If  you  have  Apoftolick  in- 
 fallibility grounded  on  the  like  Miracles ,  then  rauft 
 you  not  be  each  one  dif-  ;undly  infatlible,as  the  Apo- 
 ftles were ;  and  not  onely  altogether  ? 
 
 5.  £u/ft.  And  is  it  not  plain  then  that  all  your 
 di&ates  are  Gods  word  ,  if  you  have  the  fame  feal 
 and  infpiration  as  the  Apoftles  had?  And  foyour 
 Pope,  at  leaft,  i£  not  each  one  of  you  muft  make  us 
 new  Revelations ,  or  new  Scripture  :  And  is  not 
 this  hainous  arrogancy,  thus  to  equal  your  felves 
 with  Prophets  and  Apoftles ,  when  you  are  none  ? 
 They  could  but  be  infallible,  and  fo  you  fay  is  the 
 Pope  ,  They  could  but  feal  jheir  do&rine  by  Mira- 
 cles, andfo  you  fay  <loth  your  Church. 
 
 6.  £>#efi.  Will  you  grant  thart  we  are  all  infallible 
 here  in  England^  if  we  can  prove  any  Miracles  done 
 among  us  and  by  us? 
 
 7.  £>ueft.  Is  it  not  abfolutely  ncceffary  to  the 
 
 vali- 
 
validity  of  the  Tcftimony  of  a  Miracle,  that  it  be 
 not  conrroled  by  fome  greater  Miracle  or  evidence  ? 
 Ocherwife  the  Magicians  in  Egypt ,  and  .yimenxAin- 
 gus  might  have  gone  away  with  better  refutation. 
 But  your  pretended  Miracles  are  controlled  b^  far 
 greater  and  furer,  and  therefore  of  no  force:  For 
 yours  are  to  confirm  a  dodrine  contrary  to  the  Scri- 
 pture, which  was  confirmed  by  many  furer  Mira- 
 cles. This  we  are  ftiil  ready  co  prove,  though 
 here  we  take  it  for  certain  :  bucyouufe  to  decline 
 that  tryal. 
 
 8.  Jll*rfi  Is  not  every  Prieft  infallible ,  and  every 
 Church  that  hath  the  Eucharift,  according  to  your 
 doftrine  ?  For  fure  Tranfubftantiation  is  a  Mtracle  : 
 I  do  not  think  you  wil!  deny  it.  And  a  Prieft,  even 
 in  deadly  fin,  may  bean  inftrument  of  this  Miracle, 
 if  your  Church  be  infallible.  Is  there  then  no  Eu- 
 charift among  the  Abaflines  %  Greeks,  or  any  that 
 iUbje&not  toyou  ?  Or  are  they  all  infallible?  And 
 if  Miracles  be  as  common  as  Tranfubftantiation  , 
 the  priyilcdge  proved  by  them  muft  be  as  common. 
 So  much  to  Matter  Knots  firft  proof  of  his  Infallibili- 
 ty without  Scripture. 
 
 i  His  fecond  Independent  proof,  js£San&ity3  But 
 Sir  i.  Are  all  Saints  infallible?  Sure  you  dare  not 
 iay  fo  ? 
 
 2.  Will  the  Sanftity  of  one  man,  as  Saint  Francis 
 or  Saint  cDomimcke4i  prove  the  infallibility  of  the 
 Pope  that  hath  no  Sandity?  By  what  means?  Ra- 
 ther if  Saints  be  infallibfe,  a  Murdering,  Simoniacal, 
 Drunken,  Fornicating  Pope  (as  yours  confefs  many 
 of  them  were)  are  not  like  to  beinfal{tble  ^  efpeci- 
 ally  Saint  "Brigit  cannot  make  the  Pope  infallible 
 by  that  San ftity,  that  would  not  make  or  prove  her 
 fdf  infallible.  3- Who 
 
(*}'). 
 
 -   ;.  Who  muft  be  judge  of  your   San&ity  and 
 ours?  Your  felves  no  doubt.     For  my  part,  if  my 
 falvation  lay  wholly  upon  the  pa/ling  of  a  righteous 
 cenfure  between  us  in  this  point ,   I  moft  needs  pro- 
 fefs,  that  even  in  Sngland,  where  the  Papifts  fhould 
 be  of  their  belt  fort,   beeaufe  it  is  not  the  common 
 way  of  the  Nation ,    but  a  difcountenane'e  way  , 
 and    where   they    are    but    few  ,     yet    I    have 
 known    fo    few    of    them  that  have    not    been 
 common  Swearers,  Curfcrs,  Drunkards,  Whore- 
 mongers,  or  the  like,  and  yet  fewer  that  evermani- 
 fefted  any  ferious  minding  of  God  and  the  life  to 
 come,  or  any  experience  of  the  work  of  Sanftifica- 
 tion  on  their  hearts;  and  who  fhewed  any  more  ho- 
 linefs  than  what  lay  in  certain  ceremonies,  words, 
 gefturcs  or  other  formalities;  and  on  the  contrary 
 I  know  fo  many  Protcftants  of  heavenly  hearts  ("as 
 far  as  I  can  judge)  and  obedient  lires ;  that  there  if 
 no  comparifon  ,  in  my  moft  impartial  judgement  be- 
 tween Papifts  and  Protcftants  in  matter  of  holinefs. 
 If  this  therefore  be  the  proof  of  infallibility  ,  fure 
 God  will  excufe  me,  if  I  take  England  to  be  as  infal- 
 lible as  R ome^  beeaufe  lie  requires  me  not  to  put  out 
 ray  eyes,  nor  to  fay  the  Swan  is  black,  and  the  Crow 
 white ,   beeaufe  the  Pope  fhail  fay  fo  before  me. 
 And  yet  we  ftill  difclaim  all  pretences  to  fuch  infallibi- 
 lity. 
 
 The  third  mark  that  Knot  brings,  is  their  [^Suffer- 
 ings.;] 
 
 But  i.  Sure  the  Pope  fuffers  but  little  (in  this  life  : 
 but  in  the  next,  let  him  look  to  himfclf)  How  then 
 do  other  mens  fufferings  prove  him  infallible? 
 
 2.  Do  not  the  poor  Greek  Churches  and  other 
 Chriftians  under  the  Turks,  fuffer  more  then  the  Ro- 
 rnanifts?  3.  Do 
 
3 .  Do  they  not  Aake  us  fuffer  incomparably  more 
 then  they  ?  Is  it  not  impudence  almoft  inhumane  af- 
 ter the  murder  of  fo  many  thoufands  of  the  Albi- 
 genfesy  fV-aUenfcs,  'Bohemians^  after  the  Maffacres.  in 
 France^  Savoy,  Ireland^  the  burnings  in  SnfUnd^  the 
 Powder-Piot ,  after  their  bloody  inquifition  of  fo 
 long  continuance ,  and  the  reft  of  this  kind  ,  to  tell 
 the  remnant  of  their  furviving  neighbors  ,  that  their 
 Sufferings  prove  them  infallible,  while  ouir  itnfbrings 
 prove  us  Heretical  ? 
 
 4.  Is  it  not  ambition  and  defire  of  Rule  that  is  the 
 very  cauie which  they  contend  for?  Whatstheun- 
 reconcileable  quarrel  fo  much  as  that  all  the  world 
 will  not  be  fubjt&to  them  ?  And  yec  the  Sufferings 
 of  thefe  men  prove  them  infallible  ?  If  one  Butcher 
 Hf»rj-the  third  of  France,  and  another  Henry  the 
 fbarth ,  and  others  would  blow  up  the  Snglifb  Par- 
 liament with  Gunpowder,  is  the  Pope  infallible  if 
 fome  of  thefe  be  hanged  ?  Or  what  if  iome  of  them 
 have  fuffered  from  infidels  ?  Are  not  others  as  ready 
 fo  to  fuffer  as  they  ?  and  have  fuffered  as  much  as 
 they  ? 
 
 The  next  mark  that  he  layes  down  is  £Viftory  o- 
 ver  ail  forts  of  enemies]  But  is  it  over  their  minds , 
 or  over  their  bodies  that  they  mean  ?  If  the  firft , 
 who  muft  be  judge  of  their  vixilories,  but  them- 
 selves ?  I  never  heard  any  of  them  plead  their  caufe 
 but  in  my  judgement  they  had  the  worft.  There  is 
 no  party  but  may  turn  divers  others  fo  their  opini- 
 ons, Mahomei'htth  got  Far  more  followers  in  the 
 world  then  Chrift,  and  Heathenifm  than  either.  If 
 Papifts  can  turn  all  thefe,  why  do  they  fuffer  thern- 
 felves  fttll  to  be  confined  to  fo  fmall  a  part  of  the 
 world  ?  And  if  it  be  victory  over  mens  bodies  that 
 
 they 
 
they  mean,  I  fay  the  Iikfc.  Have  not  the  Turkes  a 
 larger  Dominion  than  the  Pope  ?  Have  they  conque- 
 red the  Great  Turl^,  the  Great  Mogol,  the  Grand 
 Cham  of  Tartary^&i?  Are  we  not  as  infallible  as 
 they  on  this  account ,  when  we  conquer  them  ?  It 
 feems  then,  when  Papifts  arc  fo  induftrious  to  enlarge 
 their  Dominions,  to  deftroy  their  enemies  byPoyf- 
 oning  or  dabbing  Kings,  or  other  means  ,  it  is  that 
 they  may  have  a  further  Teftimony  of  their  infallibi- 
 lity. 
 
 The  laft  mark  which  the  Jefuite  raentioneth,  is  £the 
 converfion  of  Infidels.] 
 
 But  i  If  that  be  a  fure  Mark,  we  af  e  infallible  as 
 well  as  they :  Foi  we  have  been  means  of  converting 
 Infidels,  And  fo  have  the  Greeks  Churches ,  and  o- 
 thers  that  difown  the  Popes  infallibility. 
 
 2.  If  that  Argument  be  good,  then  it  was  not  only 
 the  Apoftlcs,  but  all  that  converted  Infidels  at  the 
 firft  (or  after)  preaching  of  the  Gofpel,  that  were 
 infallible  :  which  fure  they  never  pretended 
 to. 
 
 3 .  If  it  will  prove  any  body  infallible,  its  liker  to 
 prove  them  fo  that  did  convert  any  Infidels ,  then 
 the  Pope  that  onely  gives  them  leave  or  order  to 
 doit. 
 
 4.  Let  them  not  boaft  too  much  of  their  convex 
 fions ,  till  we  have  a  better  chara&er  of  their  new 
 made  Chriftians ,  and  a  better  report  of  their  means 
 of  converfion,  then  Accfia  and  other  of  their  own 
 Jefuites  give  us,  who  have  been  eye  wkneffes  of  the 
 cafe.  To  cut  men  off  by  thoufands  or  millions,  and 
 force  the  reft  to  Baptifm,  as  cattle  to  watering,when 
 they  have  nothing  of  a  Chriftianbut  the  name  and 
 thatfign,  andfpme  forget  the  name  it  felf ;  this  is 
 
 not 
 
.  not  a  converfion  much  to  b^  boaftcd  of.  Nor  muft 
 they  think  that  all  are  Chriftjans  that  the  King  of 
 Spain  conquereth  for  love  of  their  Gold  and  Silver 
 Mines.  The  Apofties  did  not  con  vert  Infidels  by  an 
 Army,  but  by  the  word  and  miracles;  but  it  is  the 
 King  of  Spaines  fouldiers  that  have  been  the  effeftu- 
 al  preachers  to  work  the  conversions  that  you  have 
 moft  to  glory  in.  If  the  Jcfuit  had  put  his  proofs 
 into  well  formed  Arguments,  what  fluff  fhould  we 
 have  had? 
 
 So  much  for  the  Anfwer  to  Chillintmrtb  ,  and  the 
 new  Fundamentals  of  the  Romifb  faith,  by  which 
 they  can  prove  their  Pope  fnfallible  without  being 
 beholden  to  Scripture  for  its  help  (  Andlmarvaile 
 not  at  their  contempt  of  Scripcure-Tefticnony  to 
 them,  unlefs  there  were  more,  or  more  appearance 
 for  them  then  there  is.) 
 
 Having  confidered  the  Papifts  proof  of  their  infal- 
 libility J  (hall  next  (though  it  be  more  then  the  caufe 
 obligeth  me  to)fay  foraewhat  to  prove  the  Negative, 
 and  fo  proceed  to  my  fecond  Argument  againft 
 them. 
 
 Argn.  2.  If  the  common  fenfes  of  found  men  (or 
 their  fenfible  apprehenfions)  be  fhfallible,  then  the 
 Pope  with  his  pretended  General  Council  is  fallible  : 
 But  the  common  fenfes  of  found  men  are  infallible : 
 Therefore,^. 
 
 I  know  not  how  we  fhould  come  nccrer  hand  with 
 aPapift,  nor  to  plainer  dealing,  then  to  argue  from 
 common  fenk.  And  as  to  the  Antecedent ,  Either 
 fenfe  is  infallible ,  or  it  is  not :  If  it  be ,  I  have  that 
 I  feek.  If  not,  then  mark  what  follows. 
 
 i.  Then 
 
( W) 
 
 I.  Then  no  man  can  be  fure  that  the  Chriflian  Reli- 
 gion is  true  :  For  the  proofs  of  it  all  vanifh,  if  fenfe 
 be  not  infallible.  If  you  plead  the  Miracles  of 
 Chrift  and  his  Difciples  ,  no  man  was  fure  that  he 
 faw  them.  If  you  plead  the  death  and  Refurrefti- 
 on  and  Afcenfion  ot  Chrift,  no  man  was  fure  he  faw 
 them ,  and  therefore  could  give  no  aflurance  of  it 
 to  another.  All  the  Difciples  fenfes,  and  the  worlds 
 fenfes  were  for  might  be/or  ought  we  know)dccerv- 
 cd.  Nor  are  you  fure  that  any  writings  or  traditions 
 came  down  to  us  from  the  Apoftles :  For  the  eyes  of 
 the  Readers  and  the  ears  of  the  hearers  might  be  de- 
 ceived. 2.  And  then  moft  certainly  the  Pope  him- 
 felf  and  all  his  Clergy  are  fallible  :  For  they  cannot 
 be  fure  of  that  which  the  Apoftles  and  following 
 Church  were  not  fure  of  >  Nor  can  they  be  fure  that 
 in  reading  and  hearing,their  eyes  deceive  them  not. 
 And  I  take  it  for  granted  that  the  Pope  and  his  Cler* 
 gy  do  ufe  their  fenfes,  and  by  them  receive  thefe  mat- 
 ters into  their  inrelled.  Nay  if  fenfe  be  fallible,  no 
 man  in  the  Church  of  Rome  can  tell  whether  there 
 be  any  fuch  place  as  Rome ,  or  any  fueh  perfon  as  the 
 Pope  at  all,  or  ever  was.  Nay  what  elfe  can  any  man 
 be  fure  of? 
 
 I  fuppofe  you  will  marvail  why  I  beftow  fo  many 
 words  on  fuch  a  point  ;  But  you  fee  what  men  wc 
 have  to  deal  with  :  When  all  the  quarrel  between  us 
 muft  be  iflued  by  this  point,  whether  common  fenfe 
 be  infallible  ?  For  if  it  be,  we  infallibly  carry  the 
 caufc:  Yea  whether  it  be  or  be  not,  as  (hall  ap* 
 pear* 
 
 I  come  nftct  therefore  to  prove  the  confequence : 
 and  that  I  do  thus. 
 
 R  tM 
 
The  judgement  of  the  Pope  and  his  pretended  Ge» 
 neral  Council fcdiredly  contradi&ory  to  theappre- 
 henfion  or  judgement  of  common  fenfe  ;  therefore 
 if  common  fenfe  be  infalliblc,the  Pope  and  his  Coun- 
 cil are  fallible. 
 
 The  confequent  is  unqueftionable  ;  the  Antece- 
 dent I  prove  by  this  known  Inftance. 
 
 Common  fenfe  takes  it  to  be  bread  and  Wine  that 
 remaineth  after  the  words  of  confecration  :  The 
 Pope  and  his  Council  fay,  it  is  not  Bread  nor  Wine 
 that  remains  after  the  words  of  confecration :  there- 
 fore the  judgement  of  the  Pope  and  his  Council  is 
 dire&ly  contradi&ory  to  the  apprehenfion  of  com- 
 mon  fenfe. 
 
 For  the  firft,  I  appeal  to  the  fenfes  of  all  men  that 
 ever  received  the  Eucharift.    Whether  feeing,  feel- 
 ing, fmelling,  and  taking,  do  not  as  plainly  cake  it 
 to  be  Bread  and  Wine ,  as  they  do  an^  other  Bread 
 or  Wine  at  their  own  tables  ?  and  whether  they  can 
 fee  or  tafte,  or  fmcll,  or  feel,  any  difference  to  give 
 them  the  leaftcaufe  of  doubting?  I  am  fure  I  have 
 the  judgement  of  thoufands  and  millions  on  my  fide, 
 which  in  a  matter  of  fenfe  among  found  men,  is  cer- 
 tainly enough.    And  if  thePapiils  are  fomadas  to 
 tell  me,  thatitis  othcrwife  with  their  fenfes ;  and 
 will  ferioufly  profefs  that  their  eyes,  and  tafte,^. 
 do  not  take  thefe  for  Bread  and  Wine ,  but  perceive 
 that  they  are  not,  I  will  take  tkem  for  (hamelefs 
 lyars,  or  madmen ;    and  I  fuppofc  no  man  in  his 
 fenfes  will  blame  me  for  fo  doing.     Well  !  itspaft 
 doubt  that  all  our  fenfes  tell  us  its  Bread  and  Wine  ,  < 
 as  confidently  as  they  tell  us  any  thing  iS  fuch.   And 
 it  is  certain  that  the  Pope  and  his  Council  tell  us  it  is 
 not  Bread  and  Wine :  Jf  our  eyes  be  infallible  that 
 
 read 
 
(*55) 
 
 "  the  12.  Benedict,  the  13.  andfebn  2-3.  and  it  could 
 <cnoteafily  be  judged  which  of  them  was  true  and 
 *'  lawful  Popef,  feeing  there  were  not  wanting  to 
 "  each  of  them  moft  learned  Patrons]  So  far  Erfl- 
 armine. 
 
 Where obferve  1;  That  even  learned  men,  yea 
 General  Councils ,  and  the  Church  may  be  uncer- 
 tain which  is  the  true  Pope.  Its  worth  the  en- 
 quiring then,  whether  they  be  not  uncertain  that 
 the  Romane  fucceffion  i$  interrupted ;  and  uncertain 
 at  that  tifne  whether  God  had  any  word  ?  or  what 
 was  the  fence  of  it  ?  and  whether  it4  was  certain  to. 
 them  that  the  Church  failed  not,  when  they  had  no 
 certainty  of  the  head  ?  and  whether  their  head  and 
 fo  their  Church  were  then  vifible  orinviiible,  when 
 they  could  fo  hardly  be  known  ?  And  note,  that 
 Bellarmine  doth  difclaim  the  Com- popes  with 
 this  John  2$.  and  faith  elfewhere,  that  it  was  moft 
 likely  that  this  was  the  true  Pope.  They  have 
 brought  their  glorious  head,  Church  and  infallibility 
 to  a  fair  pafs! 
 
 Belides  this,  the  General  Council  at  Bafill  did 
 fhortly  after  depofe  Pope  Eugenia*  the  forth,  de- 
 claring him  to  be  \_A  rebel  againfi  the  h$ljf  Canons' , 
 a  Mteriotu  dijlurber  and  fcandalizer  of  the  peace 
 and  unity  of  the  Church,  a  Simonifi ,  and  a  per- 
 jured Wretch,  incorrigible ,  a 
 
 fchifmaticl^  and  an  obftinati  *  yn%  &eV(Zu  Sylvi. 
 heretic!^]  *  To  this  Bellar-   geft.  conciL  *B*fil.  It.  2. 
 
 And  note  that  this  Euge* 
 xw  fey  force  kept  the  Popedome  .'after  a  General  Coun- 
 cil had  depofed  him  for  tbefe  crimes  :  How  then  caa  the 
 fucceing  Popes  have  a  jiifi  title,  and  Kline  pretend  to  an  in. 
 cerrupted  lucctffioiv  or  any  other  Bifhops  or  Presbyters  frem 
 them  ? 
 
 mine 
 
CM*) 
 
 mln^  hath  not  a  word  to  fay  $  but  onely  that  the 
 Council  did  hira^  wrong,  and  at  Laufanna,  undid  their 
 a&s.  And  thus  he  is  content  to  grant  that  i.  A 
 General  Council  may  erre  (which  he  maintainetb) 
 2.  And  that  a  Pope  may  be  a  herecick  and  to  be  de- 
 pofed  in  the  judgement  of  a  General  Council  ?  kAnd 
 are  the  Papifts  forced  to  yield  us  thus  much  ?  I  would 
 fain  know  then  from  Bellarmine  or  any  Papifts  fur- 
 viving  him,  whether  that  General  Councils  do  erre 
 in  faith,  and  be  Hereticks  or  not  ,  for  that  their 
 judgement  ?  If  they  do  fo  err, then  where  is  the  visi- 
 bility of  their  Church  with  the  reft  of  its  privileges 
 which  they  fo  boaft  of,  when  its  Reprefentative  bo- 
 dy, a  General  Council  are  Hereticks,  as  thinking 
 the  Pope  to  be  fallible  ?  But  if  they  erred  not  defiie , 
 or  were  no  hereticks.  i.  Then  its  feems  the  Popes 
 infallibility  is  no  fundamental,  2.  Then  it  feems  we 
 are  no  hereticks  neither,  for  denying  that  which  Ge- 
 neral Councils  of  Papifts  (pretended  by  them  to  be 
 General)  have  denyed.  3 .  Nay  why  fhould  they  be 
 angry  with  men  for  erring  fuch  an  error  (as  they  ac- 
 count it)  which  their  own  general  Council*  may  one 
 after  another  erre. 
 
 -  Argti.  6.  From  the  Papifts  own  open  known  con- 
 feffion  :  If  the  Papifts  themfelves  do  confefs  both 
 Pope  and  Council  to  Joe  fallible,  they  have,  little  rea- 
 fon  to  blame  us  for  affirming  the  fa«mewhich  they  con- 
 fefs :  But  the  Papifts  themfelves  do  confefs  both 
 Pope  and  General  Council  to  be  fallible  :  There- 
 fore, &c. 
 
 I  do  not  mean  that  all  the  Papifts  confefs  it  of  both, 
 but  one  part  of  them  confefs  it  of  one  and  the  other 
 
(257) 
 
 of  the  other  of  them.  TSellarmine  and  his  fellow 
 Jcfuites  with  the  Italian  party  do  confefs  that  a  Ge- 
 neral Conncil  may  erre  in  matters  of  Faith :  The 
 French  and  Venetian  Papifts  ,  with  all  the  Doftors 
 of  their  party  affirm  that  the  Pojf) e  may  erre  and  be 
 aheietick,  and  teach  herefie  :  fo  that  by  the  confef- 
 fion  of  one  hxlf  of  them  a  Council  may  erre  and  by 
 the  confeflion  of  the  other  half  the  Pope  may 
 erre. 
 If  any  imagine  that  though  both  may  erre  dif-  jun&> 
 ly,  yet  not  conjunftly,  I  (hall  onely  now  fay,  thac 
 the  concefiion  thac  each  of  them  dif- junftly  may  err, 
 deftroyeth  the  force  of  all  thofe  Arguments  which 
 are  brought  for  their  infallibility  •  and  therefore  will 
 prove  it  of  them  alfo  conjunftly.  But  we  have  yet 
 further  proof* 
 
 Argn.  7.  If  the  very  fubftance  of  Popery  be  no- 
 thing but  a  fardell  of  errors  brought  in  by  the  Pope 
 and  his  Council  to  corrupt  the  Chriftian  Religion  a? 
 mong  them,  then  certainly  the  Pope  and  his  Council 
 may  erre :  But  the  Antecedent  is  true  :  Therefore  fo 
 is  the  confequcnt. 
 
 All  the  Qgeftion  being  of  the  Antecedent ,  and  it 
 being  proved  before  in  the  former  difputation  ,  and 
 fully  by  our  writers  againft  them,  I  (hall  thither  for 
 brevity  refer  you.  What  impudency  is  it  to  intro- 
 duce fuch  abundance  of  corruptions  contrary  to  the 
 exprefs  word  of  God  and  after  all  this  to  fay  \  they 
 cannot  erre  when  they  have  fo  plagued  the  Church 
 with  their  errorf?They  teach  men  to  ferve  God  in  an 
 unknown  tongue,  and  fpeak  and  hear  they  know  not 
 what,to  worfhip  the  Bread  with  divine  Worfihip,  to 
 
receive  onely  the  bread,  when  Chrift  ordained  that 
 they  ftiould  have  the  cup,  and  fo  do  abolifti  one  half 
 of  the  Sacrament,  they  adore  the  Virgin  Marj  and 
 other  Saints;  they  plead  for  jnftification  by  the  merit 
 of  their  own  works,  as  having  a  condignity  of  the 
 reward  ;  they  make  the  Church  a  new  thing  by  ma- 
 king a  new  head  and  center  of  unity  and  a  new  and 
 daily  mutable  Religion,  in  a  word  they  poifon  both 
 Church  policie,  Worlhip  and  Doftrine  by  their  err- 
 ors; and  when  they  have  done  they  ftand  to  it  that 
 they  cannot  erre.  Like  a  Leper  that  ftiould  maintain 
 he  cannot  poflibly  be  Leprous,  when  he  is  covered 
 with  it  already  :  or  like  a  fwearing  or  drunken  beaft, 
 that  ftiould  fvvear  that  he  never  did  fwear  nor  was 
 drunk,  nor  ever  can  be,  whenheiyeth  drunk  in  the 
 dirt,  and  breaths  out  his  oaths.  What  need  any  im- 
 partial difeerning  man  any  other  proof  that  the  Pope 
 and  the  Church  of  Rome  is  not  infallible,  then  actu- 
 ally tQobfervethefwarm  of  their  errors  that  have 
 troubled  the  Church  ? 
 
 Argu,  8.  If  the  Popes  the mfelv-.es  sre  to  be  believ- 
 ed, or  if  they  are  not  to  be  believed,  they  are  not 
 infallible.  But  either  they  are  to  be  believed  or  not: 
 Therefore. 
 
 If  they  he  aoc  to  be  believed,  what  need  there  any 
 more  proof .?  Jf they  are,  what  need  there  alfo  any 
 more  proof,  when  they  tfcerafelves  confefe  chen> 
 felves  fallible.  ?  Not  a  Pope  for;  above  fix  hundred 
 year^afrer  Chrift  did  ever  pretend  to  infallibility  as 
 cm  be  proved  :  Pope  4M*n  the  fixtb,  one  of  the 
 rnoft  Learned  and  beft  that  -ever  they  had  this  many 
 hundred  year?,  hath  written  his  judgement  that  the 
 
 Pope 
 
(V9) 
 
 Pope  may  crrc.  And  I  think  he  is  likcr  to  know 
 himfelf ,  as  to  his  infirmities,  than  aay  of  his  flat- 
 terers are.  His  words  pre  thefc  Be  Sacram.  Confirm, 
 art.  4  a&fin*  tC  \jDico^  cjnod  p  per  £celefiam  Rom 
 cl  man&m  i*tclligAtptr  c.iput  ejH*,  p*ra  Ponsifex^  cer- 
 cc  rum  ifi  qtiodfojfit  crraro,  itiuv*  in  iu  qna  tangnnt 
 *'fidim;  hare  fin  per  [turn  dstcrminztjxmem  aut  chert* 
 c*  talent  afterendo ;  plures  cnimftterurit  Pontifices  Ro» 
 *l  mam  btreticijTbat  k  [I  liiy, chat  if  by  the  Church 
 "of  Rome  be  meant  the  Head  of  it,  to  wit,  the 
 "  Pope,  it  is  certain  that  he  may  erre ,  even  in  thofe 
 "  things  that  couch  the  faith  by  dilerting  herefie  by 
 *i  his.  Determination  or  Decretal:  for  there  have  ma- 
 <c  ny  Popes  of'Rme  been  tereticks.  J  Thus  you  hear* 
 what  a  Pope  faVes  of  himfelf. 
 
 ArgH.9.  If  the  Pope  be  infallible,  then  either  it  is 
 hi*  mind  in  believing ,  or  his  tongue  in  (peaking,  or 
 his  pen  in  writing,  that  is  infallible.  But  it  is  neither 
 his  Mind,  nor  Tongue,  nor  Pen :  Therefore  he  is  not 
 infallible. 
 
 i.  That  his  mind  is  notinfailible,  la  point  of  be- 
 lief, is  confeft  by  the  Papifts  themfelves.  One  part 
 of  them  faying  he  may  erre,  and  the  other  maintain- 
 ing that  he  may  be  a  hercticke,  and  that  many  have 
 been  fo. 
 
 That  his  tongue  and  pen  is  notinfailible  when  his 
 underftanding  erreth  is  plain. 
 
 Ji .In  that  otherwife  he  (hould  be  infallible  in  diffem- 
 [  Ming,  and  God  is  feigned  to  promife  a  man  to  keep 
 his  tongue  from  error  when  he  fpeaks  againft  his 
 own  heart  j  which  cannot  be  proved  ,  nor  foundfy 
 imagined. 
 
2.  The  infallible  (Mates  of  the  Pope  while  he  er- 
 reth  in  mind  fhould  be  all  cither  unrcafonable  ads 
 as  being  the  words  of  one  that  knoweth  not  what 
 he  &ith,  or  interpretatively  lies.    For  when  a  man 
 fpeaks  contrary  to  his  judgement,if  his  words  be  true 
 in  themfelvesyec  they  are  interpretatively  lys.becaufe 
 he  fo  takes  them,  and  intendeth  them  as  falfhoods  to 
 deceive  others.  For  inftanceJf  Pope  John  the  2  ? .  that 
 was  depofed  by  a  General  Council  upon  Articles  ex- 
 hibited againft  him  for  denying  the  Refurretfion  and 
 the  Life  to  come,  ftiould  with  his  tongue 'have  taught 
 the  Refurre&ion  and  the  Life  to  come ;  this  had  been 
 as  lying  to  him,  though  the  thing  it  fclf  be  moll  true. 
 Andwemufthaveaproraife  that  the  Pope  of  Rome 
 and  his  Clergy  ,  among  "all  the  Lyars  in  the  whole 
 world,fhall  be  the  onely  infallible  Lyars.A  happy  «e- 
 neration  of  Lyars  fure  ?  But  where  is  that  promil  ? 
 3.  It  was  for  the  error  of  the  tongue  as  well  as  of 
 the  mind, that  the  Clergy  defpofe'd  Liberim  &  Felix 
 and  that  the  Councils  of  Pifa,  Confiance,  and  BafiJ 
 depofed  the  other  Popes  above  mentioned.     For 
 1.  they  could  not  know  their  minds   but  by  their 
 words.     2.  They -charged  them  with  the  errors  of 
 their  tongues  as  well  as  mindes. 
 
 ■' 
 
 ArgH  10.  If  Popes  be  infallible  in  the  matters 
 whiriuhey  understand  not ,  then  it  muft  be  by  Ea- 
 thnliafm  or  prophetical  infpiration.  But  all  Popes 
 are  ignorant  of  many  Divine  Trudis,  and  fome  more 
 tjotor.eufly  )gnorant,and  yet  neither  All  nor  Any  of 
 them  (tor  ought  is  ever  proved )  were  Prophets  or 
 Civ.nery  irfpired:. therefore  they  are  not  infallible 
 For  the  Major  its  plain,  that  as  no  erring  man  muft 
 
(*<«> 
 
 w 
 
 fpcak  againft  his  own  mind,  if  he  be  infallible  ,  (o  an 
 ignorant  man  (in  thofe  points)  muft  i.  either  have 
 his  ignorance  cured  fuddainly  by  prophetical  infpira- 
 tion  :  or  clfc  2.  muft  fpeak  as  in  an  extafie,without  or 
 befidehis  own  mind  :  there  being  no  other  way  im« 
 aginable. 
 
 And  as  for  the  Minor  I  prove  both  parts  of  ic. 
 i.  That  Popes  are  ignorant  of  many  Divine  truths, 
 I  prove  thus.  i.They  that  are  ignorant  of  many 
 truths  revealed  in  the  Scriptures,  are  ignorant  of  ma- 
 ny Divine  truths :  For  Scripture  being  Gods  word, 
 all  that  is  therein  revealed  is  Divine  truth.  But  Popes 
 have  been  ignorant  of  many  things  revealed  in  Scri- 
 pture: therefore  I  need  not  fure  ftand  to  prove  the 
 Minor, for  they  confefc  it  themfelves.  And  if  the  Pope 
 understood  aU  the  Scripture,  be  were  fure  the  moft 
 damnable  finner  in  the  world,  for  not  revealing  his 
 knowledge  to  others,  2  .Yea  fomc  of  them  have  been 
 fo  notoriously  ignorant  and  unlearned  that  their  own 
 Al^honfm  a  Cajiro  faith  ^tdverf.  haref.  li,  i.e. 4.)  that 
 <c  [_It  is  certain  fome  Popes  fo  fo  unlearned  ,  that  tbej 
 <c  do  not  under -ftand  the  Grammarr\  And  fure  if  they 
 that  underftand  not  any  Hebrew  or  Greek  (which 
 arc  the  languages  in  which  the  Scripture  is  written  J 
 no  nor  the  Latin  Grammar  fhould  underftand  all  the 
 Bible  and  erre  in  nothing  ,  it  muft  needs  be  by  a  Mi- 
 racle, and  by  Prophetical  infpiration.     * 
 
 2.  But  that  all  Popes  be  not  infpired  Prophets, 
 nor  illuminated  by  Miracles,  I  will  leave  to  be  judged 
 by  the  Papifts  themfelves.  Read  Platina^  Stella,  yea 
 or  Baroniiu  himfelf,  or  if  they  have  any  other  (bat 
 is  a  more  notorious  Parafite  to  them,  and  lee  them 
 be  judges. 
 
 $,3  Argu. 
 
(%6t) 
 
 Argn.  1 1 .  If  the  Pope  and  his  Council  be  infallible, 
 then  it  is  either  in  Ail  things  that  God  hath  reveal- 
 ed in  the  Scripture  or  are  neceffary  to  be  known,  or 
 but  in  fome :  If  he  be  infallible  in  all  things  neceflary 
 to  be  known,  believed,  or  decided,  then  will  it  fol- 
 low, 
 
 i.  That  the  Popeisthemoft  cruelly  wicked  man 
 on  earth,  and  the  greateft  enemy  to  the  truth  and 
 Church  that  will  fuffer  the  Church  to  lye  info  much 
 ignorance  and  contention,  and  will  not  reveal  the 
 truth  to  reconcile  and  enlighten  them.  Why  doth 
 he  not  write  an  infallible  commentary  on  all  the  Bible 
 to  psrfed  our  knowledge  and  end  all  our  quarrels? 
 And  why  doth  he  not  write  an  infallible  fumm&ry  of 
 all  his  fuperadded  traditions?  Hath  not  Chrifttold 
 him  that  no  man  lighreth  a  candle  to  put  it  under 
 a  Bufhel,  but  where  it  may  be  fcen  of  all  ? 
 
 2.  Why  doth  not  one  Pope  reveal  that  which  they 
 think  fit  to  reveal;  but  leave  it  to  fucceflbrs  one  af- 
 ter another  to  do  it  by  degrees  ?  Dare  they  fay  that 
 there  is  any  point  of  faith  revealed  in  Scripture,  and 
 neceflary  to  this  age  to  know,  which  was  not  meet: 
 to  be  revealed  by  the  Pope  to  the  laft  or  former 
 
 3 .  Why  do  fo  many  of  themfelves,  yea  their  Ge- 
 neral Councils  fo  much  contradid:  their  Popes  in 
 many  things,  if  he  be  infallible  in  all  things  ?  And 
 all  of  them  confefs  that  either  a  Pope ,  or  a  Council 
 may  erre  ? 
 
 But  if  it  be  but  fome  things  that  tht  Pope  is  infall- 
 ible in,then  how  fhaH  we  be  fare  which  be  thofe  fome? 
 Can  we  know  before  he  difclofeth  them,  or  onely 
 
 after  ? 
 
after  ?  I  fuppofe  they  will  fay  [It  is  in  all  thofe  tWngs 
 which  he  determined  or  declareth]  But  if  that  be 
 the  rule  to  know  the  extent  of  his  infallibility  by; 
 then  i  Every  Pope  beginneth  to  be  infallible  ,  when 
 Jhe  beginncth  to  Determine  or  declare  ,  and  not  be- 
 fore. 2.  And  then  every  Pope  increafeth  in  his  in- 
 fallibility, asheincreafethhis  Decret?ls  or  Canons 
 
 3.  And  then  one  Pope  is  much  more  infallible  then 
 others ,  who  have  made  more  decrees  then  others. 
 
 4.  And  then  fome  Popes  were  never  infallible,  who 
 never  made  any  decrees  or  determinations  or  expo- 
 litions  at  all  ,  fo  that  their  caufe  is  loft,  if  their  a&u- 
 al  dife^veries  be  the  Rule  of  the  extent  of  their  infal- 
 libility. And  yet  I  cannot  imagine  what  elfe  they 
 can  fay  that  may  have  any  appearance  of  confiding 
 with  their  intereft. 
 
 For  it  is  either  a  Pofitive  or  a  Negative  infallibility 
 which  they  mean  and  afcribe  to  their  Church.  If  a 
 Pofitive,  then  1.  All  the  forefaid  abfurdicies  unavoid- 
 ably follow;  whether  they  fay  that  they  can  infalli. 
 biy  teach  us  all  things  (and  will  not} or  but  fome? 
 But  if  it  be  a  Negative  infallibility  which  they  main- 
 tain (vU  that  the  Church  (hall  never  teach  any  falfe 
 doftrine ;  Or  the  Pope  (hall  never  deceive  us  by  ob  • 
 trading  any  error,  though  withall  he  may  poflibly 
 teach  usrbut  pari,  of  the  truth,yea  the  neceffarj  truth, 
 yea  perhaps  teach  us  none  at  all)  I  fay,  if  this  be 
 their  meaning,  then  every  infant  or  bird  or  beaft 
 hath  as  glorious  a  priviledge  as  the  Pope  of  Rime: 
 For  every  infant  and  bruit  is  fo  infallible;  that  we 
 are  certain  they  will  not  deceive  the  Church  by  teach- 
 ing any  error. 
 
 Perhaps  they'l  fay  chat  the  Pope  is  pofitively  in- 
 fallible as  a  fufficienc  Teacher  of  the  Church,  in  all 
 
 S  4  tilings 
 
things  defide  at  that  time ;  or  neceflary  to  falvation  • 
 and  negatively  infallible  in  all  the  reft,  which  are  not 
 defide  or  neceflary  ;To  which  I  anfwer :  i. Either  fueh 
 points  are  de  fide  and  neceflary  before  the  Pope  de- 
 declare  them  fo,  and  he  therefore  declares  them  fo 
 becaufe  they  arefo  :  or  elfe  he'declares  them  defide 
 and  neceflary  before  they  are  fo  ,  that  by  declaring 
 them  fo,he  may  make  them  fo.  If  thefirft,  i.  then  the 
 Papifts  have  loft  their  caufe ;  for  thats  it  which  they 
 deny,  at  leaft  qmad  nos,  though  not  infe^  as  they  ufe 
 to  diftingui(h.2.  And  then  its  plain  that  no  Pope  hath 
 been  positively  kifalliblein  necetfariufov&\\  points  de 
 fide :  for  no  orie  hath  declared  alienor  are  they  yet  all  ' 
 (fay  they)  declared  by  them,  but  every  Pope  may  ftill 
 add  more,and  who  knows  when  we  (hall  have  all.  But 
 if  they  take  the  later  way,  then  i .  They  fuppofe  that 
 Gods  word  how  exprefs  foever  doth  not  make  a 
 point  to  be  de  fide  and  neceflary,  till  the  Pope  declare 
 it  fo  (at  leaft  quoad  nos  :  and  how  it  can  be  de  fide  and 
 neceffary,  any  other  way  then  quoad  nos,  they  fliould 
 do  well  to  declare  :  For  that  which  is  credendunf, 
 eft  ab  aliquo  credendum  (that  which  is  to  be  believed, 
 muftbe  believed  by  fbmebodyj  and  that  which  is 
 neceflary  is  neceflary  to  fome  one. )   So  that  the 
 Gofpel  (hall  be  no  Gofpel  with  them,nor  the  Law  of 
 God  any  Law,  though  we  read  it  and  hear  it*  a  thbu- 
 fand  times,tiil  the  Pope  tell  us  by  parcels  the  meaning 
 of  its  particular  words  and  fentences.  2.  They  make 
 the  Popes  afts  to  go  before  their  obje&s,  which  is  a- 
 gainft  the  nature  of  aftions :  while  they  make  him  to 
 declare  a  point  to  be  defide  that  it  may  become  de  fide- 
 For  to  declare  that  it  iffi  ,  fuppofeth  that  it  ufo^  and 
 not  onely  that  it  Witt  or  feallbt  fo  defuturo.  3.  And 
 
fo  they  make  all  the  Popes  infallible  Declarations, 
 Expositions,  and  Determinations  de  fide *  to  be 
 Lyes:  for  if  he  Declare  a  thing  to  be  neccflary  be- 
 fore it  is  neceflary ,  or  declare  this  or  that  to  be  the 
 fence  of  Scripture  ,  before  it  is  the  fence  of  Scri- 
 pture y  or  to  be  de  fide  before  it  be  fo  ,    what  is 
 this  but  plaine  lying  ?     But  if  they  fay   that  he 
 declareth  it  to  be  de  fide  and  neceflary  onely  for  the 
 future  ,  and  not  to  have  been  fo  before  this  Decla- 
 ration ,  then  the  forementioned  Abfurdities  fall  up- 
 on them.     And  alfo  i.  The  Pope  is  thenaGofpel- 
 maker,  and  the  Law  giver  of  the  Church,  and  that 
 in  fpirituals  and  internals  •  and  confequently  it  is  he 
 that  is  the  King  of  the  Church  (  who  hath  the  Lc- 
 giflative  power ,  and  without  whom  nothing  that 
 Chrift  hath  faid  (hall  bind  us)  2.Then  the  Churches 
 faith  is  mutable  and  in  a  continual  change  by  new 
 additions :   For  the  Decrees  or  Expofitions  of  every 
 Pope  do  make  more  Articles  of  faith  then  were  be- 
 fore.    3.  Then  the  prcfent  Papifts  are  not  of  the 
 fame  Rtligion  as  their  fore-fathers  (or  their  fore-fa- 
 thers not  of  the  fame  with  them  )  nor  do  they  go  to 
 Heaven  by  the  fame  way :  For  according  to  then* 
 own  doftrine ,  if  the  prefent  age  of  the  Church 
 did  not  believe  as  de  fide  many  things  more  then 
 the  former  ages  were  bound  to  believe ,  they  can- 
 not befaved.     4.  And  then  it  is  evident  unmerci- 
 ^  fulnefs  in  the  Popes  of  Rome   to  make  more  Ex- 
 pofitions,  Decrees  or  Determinations !  and   fo  to 
 make  us  of  this  Age,  fo  much  work  to  do  before  we 
 can  get  to  heaven  and  fcape  damnation,  which  our 
 forefathers  never  had  to  do. 
 
(z66) 
 ,-       ,    I  know*  one  of  them  reply- 
 IMS*  t0    '  eth  t0  th'3'  that  chefe  Addi- 
 
 tigns  are  no  crtteicy,  bccaufe 
 they  make  not  faivation   more   difficult  ,    but  fa- 
 cilitate that  which   was  necefUry   before  s  (  or  ro 
 that  fence)  Buti.   tc  feems  then    that    fomewhat 
 was  necerfary  and  ie  fide   before   the  Pope  de- 
 fined, determined  or  declared  them  fo  :  By  that 
 titae  we  are  plainly  told  which  thofe  points  be,  the 
 PapiSl  that  undertakes  and  performeth  it,  will  finde 
 hirnlelf  at  a  fad  lofs.    2,  Buc  is  this  man  ferious? 
 Doth  he  think  indeed  that  it  is  not  eafier  to  believe 
 the  Apoftles  Greed,   than  to  believe  all  that  is  in  the 
 Councils  of  Trent %  Hajil,  Cenfiance,  Latiraxe,  with 
 all  the  reft,  and  all  the  Decretajs  (  both  the  Popes 
 and  JJidore  Cfrfeccators  alias  Pcccator)  For  inftance, 
 before  the  Pope  determined  the  other  day  for  the 
 Molinifts  againft  forne  part  ef  the  Dominican,  Jan- 
 fenian  doftrine  ,  both  parties  might  have  gone  to 
 heaven  :  But  now  the  poor  Dominicans,  rtiuft  change 
 part  of  their  doftrine ,  or  go  to  hell  fire.    I  .demand 
 now  whether  the  Popes  determination  have  not  made 
 Jalvation  harder  to  many  then  before?    I  appeal  to 
 all  the  Thomifts,  Dominicans,  Janfenians,  whether 
 the  Pope  hath  facilitated  their  faivation  by  this  deter- 
 mination ?  I  appeal  to  7 "ho.  whitt '/-friendly  combatc 
 with  Francifc/SMacedo^dc  to  the  lateAnimadvetfions 
 of  the  French  Doftors  on  the  Popes  determinations. 
 Further  I  adde  that  if  all  the  Popes  infallibility  Po- 
 iitive  be.  onely  in  points  of  abfolute  neceffity  to 
 faivation,  then  many  a  private  Doftor,  nay  every 
 Ghriftian  man  or  woman,  is  at  prefent,  as  infallible  as 
 the  Pope :  for  it  implyes  a  contradidion  to  be  a  true 
 Chriitian,  and  not  to  believe  all  that  is  cffential  to 
 
 .    Chri- 
 
Chriftianity,or  abfoluttly  necetfary  to  falvation*  And 
 if  it  be  not  dfprafenti  &  in  fenfu  cempcfito  ,  but  de 
 fntnro  &  in  fenfu  divifo  that  they  mean  it,  that  is 
 that  another  man  may  faK  from  th«  faith  ,  but  the 
 Pope  cannot,  i.  Clean  contrary,  we  maintain,  and 
 the  Papifts  confefs ,  that  no  eleft  perfon  fhall  fall 
 quite  from  the  faith.  2:  But  a  reprobate  Pope  may: 
 witntfs  fthn  23.  and  many  another.  So  much  for 
 that  Argument. 
 
 Argn.  12.  If  every  Pope  be  infallible  (Pofitively 
 in  all  matters  of  faith,  or  in  expounding  all  Scrip- 
 ture)  then  all  Popes  are  of  equal  underftanding  and 
 fidelity  in  matters  of  faith,  and  Scriptures.  For  the 
 moft  learned,  wife  and  pious  can  go  no  higher  ,  but 
 to  be  able  infallibly  to  interpret  all  Scripture,  and  de- 
 clare all  Gods  will  concerning  our  faith  and  duty.  But 
 furc  allPopes  are  not  equal.None  of  thofe  children  or 
 dunces  that  Alfhonfu*  a  Caftro  faith  underftood  not 
 the  Grammar,  are  equal  to  Pirn  2.  or  Adrian  the  6. 
 
 Argn.  1 5.  If  every  Pope  be  infallible,  then  ftndy, 
 learning,  confultations ,  yea  and  Councils  are  necd- 
 lefs  :  for  the  moft  unlearned  Pope  is  as  infallible  as 
 the  moft  learned ;  and  after  all  the  ftudy  in  the  world 
 confultation  and  advice  of  General  Councils,  he  can 
 he  but  infallible  ;  and  fo,  fay  they  he  was  before.  If 
 they  fay  ftill,  that,  before  he  was  but  negatively  in- 
 fallible ;  I  fay  again,  fo  is  a  block,  an  infant  or  an 
 ideot.  But  that  ftudies,  learning,  confutations  and 
 Councilsare  notneedlefs,  I  fuppofe  all  Papifts  will 
 grant :  therefore  they  muft  grant  that  all  Popes  are 
 not  infallible.  Argu. 
 
(%6%) 
 
 Argu.  14.  Notorious  ungodly  men  that  live  in 
 murder,  fornication,  inceft,  Sodomy,  blafpheray  , 
 &c .  have  no  promife  from  God,  nor  any  other  af- 
 furance  of  infallibility  :  but  fuch  were  many  Popes, 
 Therefore,  &c. 
 
 The  Major  I  prove fromraany  Scriptures,  zTheff. 
 2.  10,  11*  TZecatife  thej  received  not  the  love  of  the 
 tr&th  that  they  might  befaved ,  and  for  thi*  caufe  God 
 fall  fend  them  flrong  delufon  that  thej  fkotdd  believe  4 
 lje.~\  They  that  receive  noc  the  love  of  the  truth  that 
 they  may  be  faved ,  are  threatened  to  be  given  up  to 
 dclufions ;  and  therefore  have  no  certainty  of  being 
 infallible.  They  that  choofc  their  own  wayes,  God 
 Will  choofe  their  delufions,  Ifa.  64. 4.  There  is  no 
 communion  between  light  and  darknefs ,  Chrift  and 
 Telial :  therefore  no  infallibility  with  the  children  of 
 Belial.  Of  all  men  naturally  till  Chrift  illuminate 
 them  by  fpecial  grace,  it  is  faid  in  Scripture  that  they 
 are  blind,  deceived,  lyars,  of  no  underftanding,  re- 
 ceiving not  the  things  of  the  fpiric  of  God,  for  they 
 are  foolifnnefs  to  him,  neither  can  he  know  them, 
 becaufe  they  are  fpiritually  difcerned.  1  Cor.  2.  14. 
 Prov.  28-5.  Rom  3.1 1.  Prov.  6.  3T2.&  9.4. 10.  & 
 15.21.  &  7.  7.  &  12.  iliZPtt,  1.  9.  2  Tim.  3.  13. 
 Tit.  3.3.  It  is  onely  the  eleft  that  cannot  be  deceiv- 
 ed even  in  the  foundation,  yTi4r.24.24.  None  of  the 
 wicked  (hall  understand  but  the  wife  fliall  under- 
 ftand,  T>an.  12.10.  They  are  threatned  to  be  gi- 
 ven over  to  blindnefs,  that  they  mvy  not  underftand, 
 7/4.6.9.10.  j4tt.2$.26s  27  Jttar.^  12.  The  fear 
 of  the  Lord  is  the  beginning  of  wifdom,P/*4/.i  1 1.10. 
 God  proraifech  to  teach  the  humble  Pfal.15.  ^ut  c^c 
 proud  he  ft  ill  refift,  when  he  giveth  to  the  humble 
 his  grace,  1/^,5.5.  f  aw.  4.6.  i  And 
 
(i6$) 
 
 And  not  oncly  the  minds  of  the  wicked ,  but 
 their  tongues  are  deceitful,  even  when  they  know  the 
 truth,  fothata  wicked  Pope  may  lye  and  deceive. 
 Tftl.  36.  3.  Prov.  12.  5.  Man  J.  22.  Rom,  3.  13. 
 I  confefs  that  a  wicked  man  may  have  fome  kind  of 
 fuperficial  knowledge  of  all  thofe  do&rincs  (dif-jun- 
 dlyatlcaft)  which  arc  known  to  true  Believers; 
 but  as  he  hath  no  folid  knowledge  of  them,  fo  he 
 hath  no  promifc  or  afTurancc  of  infallibility  in  that 
 which  he  is  capable  of  knowing  :  Nor  is  it  fo  like 
 that  a  blind  deceitful  man  fhould  be  univerfally  or- 
 thodox. 
 
 And  for  the  Minor,  that  many  Popes  have  been 
 notorioufly  wicked,  I  need  not  prove  it,  while  their 
 own  Hiftorians  and  difputcrs  toot  do  fo  commonly 
 confefs  it.  Its  well  known  what  wickednefs  the 
 Councils  that  depofed  them  charged  upon  fome,  and 
 what  poifoning,  and  other  murders,  Simony,  conju- 
 ration, inccft,  common  adulteries  and  other  wicked- 
 nefs, is  by  the  writers  of  their  lives  and  other  Hi- 
 ftorians charged  on  fo  many  more,  that  I  (hould  but 
 trouble  the  weary  Reader  to  no  purpofe  to  cite  them. 
 Read  the  lives  of  Pope  Sylveftcr  ("the  Witch)  the 
 2.  *s4lexander  the  3 .  and  the  6.  John  1 3 .  and  the  22. 
 and  the  23.  Gregory  the  7.  Vrbane  the  7.  &c.  in  Pia- 
 *ina,  Luitprtndu*  ,  Fafcicultu  temforum,  Martinm 
 PoloKHtficz.  Tici»H4  hifi.Ii.6. 
 of  *  John  1 3.  ftews  that  his  *  «*  *<wfcr.  **-  Sa- 
 fins were  Droved  inCourcii  fc™^]**1?-™0?6*; 
 1  ins  were  pro veu  in  council    Amn  ^rQn  fJ  %  %itl6 
 
 thai  heraviihed  and  commit-    c.i,^  U.Bar  ^.96^.17 
 ted  filthinefs  with  maids,  wi- 
 dows and  wives  at  the  Apoftolick  doors;  commit* 
 ted  many  murders;  drunk  to  the  Devil;   and  at 
 Dice  ask'c  help  oijnpttr  and  Vtnm  :  and  at  laft  was 
 
 (lain 
 
flain  in  the  a&  of  adultery.  See  ofSylvefter  2.  Faf* 
 cic.  temp  a#*  1004,  Martin.  P oUnus  zslnno.  1 007. 
 *? )  latin,  inejvs:  vita.  Of Boniface  the  7.  See3?*r0- 
 #**»  himfelfanno  985.  «.  I.  Of  Alexander  the  &  fee 
 Guiccwrdinc  hifi.  li.  1.  and  Onuphrim  vit.  Alex.  6. 
 But  I  will  name  no  more. 
 
 .  Argu.  15.  Other  Biftiops  and  Churches  who  have 
 as  good  a  pretence  to  plead  for  their  infallibility  as  the 
 Biflriop  and  Church  of  Rome  s  are  yet  generally  ac- 
 knowledged fallible,  even  by  thetnfelves  and  by  the 
 papifts  :  Therefore  the  Pope  and  Church  of  Rome 
 alio  are  fallible. 
 
 A!!  chats  doubtful  is  whether  any  other  Churches 
 erBifhopshave  as  fair  a  plea  for  infallibility  as  the 
 Homane  >  which  I  prove  thus. 
 
 1 .  The  Plea  of  the  Romanifis  is  that  their  Biftiop 
 is  the  fucceffor  of  an  Apoftle  who  was  infallible,  and 
 lb  the  Promifes  belonging  to  him,  do  belong  alfo  to 
 his  fucceflbrs.  '  And  thefueceffors.of  the  reft  of  the 
 Apoftlcs  may  have  the  fame  plea  :  For  ail  the  Apo* 
 ftles,after  the  HoIyGhoflrfell  on  them,were  infallible, 
 as  well  &% Peter :  And  therefore  their  iuceeffors  hava 
 as  fair  a  plea  as  Teters  fucceffors. 
 
 Obj.  'But  there  vpo4  net  th:  lil>e  promife  made  to  the 
 reft  for  their  fuccejfors  ftability  as  wot  to  Peter. 
 Anfw.  t.  There  can  no  greater  a  promife  to  Peter* 
 fucceffors  be  Slewed,  then  was  made  Mat.  28.  29. 
 to  them  ail  {^Lo  1  am  withy  ou  alwayes  even  to  the  end 
 of  the  \XtorId2  2,  The  Papifts  (according  to  their  new 
 fundamentals)  mult  not  plead  Scripture  promifes  for 
 their  infallibility;  for  they  fay,  their  infallibility  is 
 in  order  firft  known,  evidenced  and  to  be  proved,, 
 
 before 
 
>cfore  it  be  known  that  Scripture  is  Gods  word. 
 i  2*  The  plea  of  the  Romanifis  for  their  Popes  in- 
 allibility  is,  that  he  is  the  fucceflbr  of  Peter.  But 
 he  Bifhop  of  Antncb  might  as  well  pretend  to  be 
 he  fucceflbr  of  Peter ,  and  yet  he  pretendeth  not  to 
 nfallibility :  Therefore,  c^tf.  That  Hiftory  which  tel- 
 eth  us  that  "Peter  was  Bifhop  of  Romey  doth  tell  us 
 hat  he  was  Bifhop  of  Antiechalfo;  yea  and  that  he 
 vas  Bifhop  of  Antisch  before  he  was  Bifhop  of  Rome, 
 b  that  Antmh  is  undoubtedly  the  ancienter  Church. 
 What  rcafon  then  can  thePapifts  give  why  theBi- 
 hop  of  fiAntioch  might  not  as  well  piead  that  he  is 
 ? eters  fucceflbr f  as  the  Bifhop  of  Rome}  llnlefs 
 hey  could  prove  that  Peter  did  by  his  Jaft  Will  and 
 Teftaroent  bequeath  the  honor  of  fucceflion,  and  the 
 >ri  viledgesof  infallibility  to  Reme  onely ;  which  they 
 iave  not  yet  (that  I  can  find)  been  fo  bold  as  to  go 
 hout  to  prove.  Otherwife,  if  one  muft  needs  be 
 referred,  why  fliould  not  the  eldeft,  unlefs  they  be 
 lifinherited,  and  the  younger  hath  the  Hefting, 
 vhich  muft  be  proved.  Whence  is  it  but  from  the 
 lonor  of  their  Antiquity  that  *sfniioch9  Uierufalem^ 
 Alexandria,  and  Rome  fhould  be  preferred  as  Pa- 
 triarchates before  all  other  Churches?  And  if  An- 
 nuity be  a  good  reafon  for  tfiat,  then  why  fhould 
 wtferttfalem&nd  Anthch  on  the  fame  account  be 
 preferred  before  Rtme,  feeing  its  beyond  ail  doubt 
 :hat  they  were  both  the  more  ancient  Churches , 
 in4  Antioch  the  more  ancient  feat  of  *Peter  r  in  the 
 judgement  of  them  that  make  him  Bifhop  of  either. 
 >o  that  its  clear  that  other  Churches  have  as  much  $r 
 nore  to  fay  for  infallibility  then  Rem jxho  yet  make 
 io  prentence  to  it. 
 
 Argn. 
 
C'?0 
 
 Argn.  16.  The  Apoftlesthemfelves  werenotin* 
 fallible  till  the  holy  Ghoft  fell  on  them  t  nor  by  any 
 other  help  without  the  extraordinary  infpiration  of 
 the  Holy  Ghoft  (for before,  they  underftood  not 
 that  Chrift  muftdye,  rife  and  afcend,till  it  was  done: 
 but  Peter  Mat,  1 6. 20.  diffwadeth  him  from  fuffering) 
 therefore  the  Pope  if  he  might  plead  fucceffionfrom 
 *JPeter^  cannot  exped  more  then  Peter  himfelf  had  • 
 and  therefore  cannot  exped  his  infallibility  without 
 his  fpirit  and  infpiration  :  And  therefore  thofe  Popes 
 that  have  not  the  Holy  Ghoft  %  and  that  infpiration 
 as  Veter  had,  cannot  pretend  to  be  infallible,  as  his 
 fucceffors  :  For  they  muft  fucceed  him  in  the  caufe, 
 if  they  will  fucceed  him  in  the  effe&s. 
 
 Argu.  17.  If  the  Catholike  Church  be  infallible, 
 then  the  Pope  and  the  Church  of  Rome  are  not  infal- 
 lible :  But  the  Papifts  fay  the  Catholike  Church  is  in- 
 fallible ;  therefore  according  to  their  own  dodrine 
 it  muft  follow  that  the  Pope  and  Church  of  Rome  arc  * 
 not  infallible. 
 
 The  argument  being  ad  bomintm  and  the  Antece- 
 dent their  own,  all  the  doubt  is  of  the  confequence  : 
 which  I  prove  thas,either  it  is  the  real  or  reprefenta- 
 tive  body  which  they  muft  call  the  Catholike  Church: 
 But  both  thefe  are  againft  the  Popes  infallibility  : 
 Therefore. 
 
 1.  For  the  real,  no  man  can  poffibly  know  all 
 their  minds,  nor  ever  expeft  that  they  (hould  in  this 
 life  be  all  of  a  minde  :  therefore  it  is  the  Major  pare 
 that  we  muft  have  refped  to ,  %%  its  ufual  in  all  fuch 
 
 Bodies 
 
Bodies,  or  Aflemblics.  Now  the  greater  part  of 
 the  Catholike  Church  on  earth,  is  and  hath  betna- 
 gaiaitthc  Popes  infallibility.  That  it  is  fo  now,  is 
 well  knownjcvrn-all  cheGrceks,AbalIin,  Armenian, 
 Reformed  and  othtr  Churches  are  far  naoie  then  the 
 Papifts.  2.  And  that  ic  hath  been  fo  formerly  the 
 pills  themfeh  I  will  noreafc  this  time  but 
 
 one  of  the  molt  learned  and  k  lem,  Mei 
 
 Canm  LocTbeoL/i&cap.JjcI.  (>x:bi)  201 .  "  £ r 
 
 turn  cfi  fiquhdem  vehement er,  riona  Gratis  jolnm* 
 "fed  .  rctitu  orbu.dpifcdphiUt  Rom  an  a 
 
 i%  Scclejix  Wivifcgidm  tabefaEidrslur.    At  que  habe- 
 Ci  bant  pro  feilU  q-iidcmy  &  Ifiiferaiotum   arwa,  & 
 <c  M-iprem  Ecclefuirinh  name-rum  :  npmquam  tamen 
 "  efficere  potverunt  ,  Hi  miw  Romani  Pontificu  pote- 
 "Jtatem  abrogarent-*~f\  That  u  ("Not  only  the  ^ 
 <l  Greeks,  but  almoft   all  the  reft  of  the  Bi- 
 Cl  (hops  of  the  whole  world,have  vehemently  fought 
 14  to  deftroy  the  priviledgc  of  the  Church  of  Rome  : 
 ¥  And  indeed  they  had  on  their  fide  both  the  Armes 
 "  of  Eftiperors  and  the  Greater  number  of  Churches  : 
 cc  and  ^et  they  could  never  prevail  to  abrogate  thfc 
 "Fowfcrof  one  Pope  of  Rome~\  Mark  here  that  it  is 
 only  fnccefs  that  he  pleadeth,but  confeffetb  that  mofi 
 cfthe  Bifbops  of  the  whole  world^and  the  greater  number 
 of  Churches  %  befides  the  Arms  of  Emperors, '  were  a- 
 gainft  the  Rjomane  pnviledges,as  they  call  rhera,&  the 
 Popes  power.  So  that  by^this  you  may  fee  the  conlci- 
 ence  and  modefty  of  thefe  men  ,  that  not  onely  call 
 themfelvesthe  whola  Church  ,  as  if  all  other  befides 
 them  were' fome  inconsiderable  parcels,   but  alio 
 would  make  the  fimple  people  believe  that  before/,/*- 
 thers  time,  there  were  fcarce  any  that  denyed  their 
 I  pretended  power  :  we  may  fee  from  therafelves  then 
 
 T  where" 
 
(*-4) 
 
 where  ourCbrnch  was  before  Luther  So  far  asChrifti- 
 ans  oppoiing  the  Romijh  ufurpations,are  our  Church, 
 even  moft  of  the  Churches  and  Bilhops  of  the  whole 
 world  by  the  Papifts  own  confeflion.  And  there- 
 fore this  may  ftop  their  mouthes  that  ufe  to  call  out 
 to  us  for  a  catalogue  of  their  names  ?  would  they 
 have  the  names  of  Mofi  of  the  Tiijbops  and  Churches 
 in  the  whole  world} 
 
 2.  And  then  for  the  Reprefcntative  Church  if 
 there  befucha  thing  it  muft  be  a  General  Council. 
 And  I  have  (hewed  before,  that  many  fuch  as  them* 
 felves  call  General  Councils  have  contradided  the 
 Pope,  depofed,  and  condemned  him.  This  2?*//**-' 
 mine,  Canm  and  the  reft  of  them  do  confefs ,  and 
 therefore  I  need  not  fay  more  to  prove  it. 
 
 Aryt.  1 8.  That  General  Councils  may  erre,  is 
 ,   „  proved  fully ,  both  by   the 
 
 i.*£"S  T&Z.  errocuhat  they  have  com- 
 Jppcnl  de  imagin.  c.  $.  mitted,  and  by  their  contra- 
 dieting  one  another.  Its 
 too  well  known  that  the  Arrians  had  as  General 
 Councils  asmoft  ever  the  Orthodoxe  have  hadv2fr//- 
 armine  and  Canw  give  more  inftances  of  erring 
 Councils  then  can  bt  anfwered  by  the  contrary  miad- 
 *rj  «i>  »f     ,:      in,       c^.    Pope  Adrian  and  the  fe- 
 
 ££3?   %:  °tt'  cond  Council  of Niee  H him 
 
 confirmed,  decree  for  adora- 
 tion of  Images :  And  the  Council  of  Frank  ford  de- 
 termined the  contrary  -  againft  the  faid  Council  of 
 Nice,  though  die  Popes  Legates  contradifted  them. 
 
 So  did  the  Council  of  Paris 
 ug.fma.Drftif.nApoL    anm  g25#   who  cxamined  , 
 
 fart  6  e.  17.  Dtvif.  i.  ($>  J  * 
 
 fdtt.i.c .S.E/w/.i.  (? part.z.c.s<div.i.& ptrt'4  cti%.  Vivif,  i. 
 
 judged 
 
judged  and  reprehended  the  Council  of  Nice ,  and 
 and  Pope  Adrians  confirmation  and  defence  of  it; 
 and  therefore  Bellamine  faith  [Thej  judged  the  judge 
 of  the  Whole  ^corlcT\  Their  words  arerecited  by  Bcllar~ 
 mine  Append,  de  Ima^  c.  3.  B aromas  anno  825.  ».  5. 
 Its  commonly  known,  how  Na<ianz>ene  complained 
 that  [He  never  jet  (aw  a  Council  have  a  good  end,  but 
 things  Were  made  w&rfe  by  it  nnd  not  better.  ]  And 
 Hierom  (in  Epift.-ii  Galat.)  faith  [That  is  the  doElrine 
 of  the  Holj  Ghofi  Which  u  delivered  in  the  Canonical 
 Scriptures,  again  ft  rvkichif  Councils  determine  any 
 thing  I account  it  $ickea^\  Inftances  of  the  errors  of 
 Councils  w&  have  too  ma- 
 ny. The  Council  of  Neo-  L*&-frbsn.Jtvmldi.tbcf. 
 cefarea, confirmed  by  Leo  the  L^rm  de CmillUpg. 
 fourth  and  by  the  nrit  of  g7  88, 89, 96,0V. 
 Nice  (as  faith  the  Council  of 
 Flerence  [efs.  7.)  condemned  fecond  marriages,  con- 
 trary  to  Scripture,  1  Cor.  7.  Though  Bellarmine 
 vainely  excufeth  them  by  plaine  forcing  their 
 words. 
 
 The  fourth  Council  at  Carthage ,  forbad  Bifhops 
 to  read  the  Gentiles  Books,  which  yet  the  Apoftle 
 makes  ufe  of,  and  the  Church  hath  everfince  al- 
 lowed. 
 
 The  Council  of  Toletane.    1.  Ordain  that  he  who 
 inftead  of  a  wife  hath  a  Concubine,  (hall  not  be  kept 
 I  from  the  Communion  :  which  Bellarmine  alfo  falfly 
 excufeth. 
 
 The  fixth  General  Council  at  Conflantinofle  hath 
 many  errors ,  which  'Bellarmine  confeffeth  ,  and 
 laycth  the  caufe  on  this  that  they  had  not  the 
 Popes  authority  :  Whereas  Pope  Adrian  approved 
 T  2  them* 
 
v'-ii    ,    f        r        them*,  and    the   feventh 
 
 ^Adrian  \i\\h)jie  Jextam  jj- 
 nodum  cum  omnibm  canonibm  recipere  ;  he  receiveth 
 thejixt  Synod  with,  all  itsCanons  andconfeffeth  it  to  be 
 Eivinsjtht  Council  at  Confianee  decreed  that  a  Ge- 
 neral Council  is  above  the  Pope :  and  the  Council 
 at  the  Laterane  under  fulius  2.  and  Leo  10.  decree 
 that  the  Pope  is  above  a  General  Council  Sefs.  n. 
 The  Council  of  Caleedone  abrogated  the  Afts  of  the 
 fecond  Council  of  Ephefm^  and  decreed  the  contra- 
 ry. The  Council  of  Trent  ,#is  notorioufly  erro- 
 neous, and  contradifteth  theConncilof  Laodkea  and 
 Cart  hag.  3.  about  the  Canon  of  Scripture.  -  The 
 number  of  their  contradictions  and  errors  is  too 
 great  for  me  here  to  recite.  Many  of  our  writers  a- 
 gainft  the Papifts  give  you  large  Cataloguesand  full 
 proof  of  them.  See  Doftor  Sutline.  ft.  2.  de 
 Condi,  cnp.  l.  What  Greger.  Naz,ianz>*  And 
 Bierome  fay  of  them  ,  I  toucht  before  :  Hila- 
 ry li,  de  SjmdU  exelaimeth  againft  the  errors 
 andblafphemies  of  the  Councils  of Syrmium  and  An- 
 cjrk ■:  *s4ugnfiine  faith  lu  3  cortt.  Maximni,  c.  14. 
 \_Nec  ego  N iceman  ,  nee  ttt  debes  Arirninenfe,  tan  « 
 quam  prAjitdicaturm  prof  ere  concilium  ,  nee  ego  hujus 
 authcritate  9  nee  tu  tllim ,  detinenu  ]  He  faith  alfo 
 lib.  2.  de  Haptif.  [^Concilia  -plenaria  prior  a,  a 
 pofterkribus  emendari~]  That  is  [[Former  Coun- 
 cils that  were  full  have  been  mended  by  later  ] 
 Bellarmines  deceitful  (hifting  anfwers  to  thefe  tefti- 
 monies ,  are  not  worth  the  repeating.    Ifidore  faith 
 
 *  Cc  jQ^otiefcunqne  in  gefiis 
 
 lC-J>**™-oMfi.%o       ^ConcUkrum    Sfcors   fen. 
 See  Audradm  Confeffi*  J  .         J 
 
 ons  of  this  Cent.  Cbemniutib.  1.  * 
 
 "  tentia 
 
Of  7) 
 
 <c  tentia  invenitur  ,  Mint  concilii  fententia  ma* 
 "  gis  tenentnr  ,  cujus  antiquior  &  p6tior  eft 
 "  mthoritaf\  That  is  £  As  ofc  as  we  find  in  thea&s 
 "  of  Councils  difagreeing  judgements,  let  us  hold  the 
 <c  judgement  of  that  Council  which  hath  the  more 
 "Ancient  and  the  greater  authority.]]  But  the 
 confeilion  of  the  adverfaries  here  may  fpare  us 
 more  labour  ,  who  acknowledge  that  a  General 
 Council  though  rightly  Congregated  ,  and  though 
 the  Popes  Legates  concur ,  may  yet  erre  in  the 
 faith ,  if  fo  be  that  the  Pope  doth  not  approve 
 or  confirme  their  Decrees.  So  that  when  they 
 fay  that  Q  All  the  Church  cannot  err]  and  there- 
 fore a  General  Council  cannot  erre;  their  own 
 meaning  is,  that  one  man  cannot  erre;  but  All 
 the  Church  (viz,,  a  General  Council) ,  without  him 
 may  erre. 
 
 Argtt.  19.  The  infallibility  of  the  Pope  or  i?o- 
 
 mane  Church  ,   was  never  ackaowledged  by. the 
 
 Ancient  Churches ,  or  Fathers ,  for  fix  hundred 
 
 I  years  after  Chrift  :  Therefore  it  is  not  now  to  be 
 
 received. 
 
 The  Antecedent  is  fo  fully  proved  by  our 
 Writers ,  and  fo  eafily  difcernable  by  thofe  that 
 read  the  writtings  of  thofc  times  ,  that  there 
 needs  not  any  more  to  be  faid.  That  which  I 
 (hall  produce  to  this  pupofe,  (hall  be  anon  to 
 prove  the  following  point  and  this  together.  In 
 the  mean  time  I  refer  them  to  Bifhop  fewell£ha- 
 mier  ,  Bifhop  VJher ,  Doftor  white  ,  who  with 
 many  more  have  fully  proved  this. 
 
 T  3  ArfH. 
 
(t78) 
 
 Argu,  20.    If  the  Pope  be  not  the  Authorized 
 judge  of  Scripture,  nor  our  faith  to  be  refolved  into 
 his  judgement  (or  the  judgement  of  his  Churcb)then 
 is  he  not  the  Infallible  judge  of  Scripture,and  of con- 
 troverfies  about  matters  of  faith.     For  he  that  is  no 
 judge  can  be  no  infallible  judge  :  nor  doth  he  need 
 infallibility  to  qualifie  him  for  a  work  which  he  was 
 never  called  to,  nor  doth  at  all  belong  to  him.     It  is 
 not  the  Pope  as  a  private  Dodor ,  or  as  the  Bifhop 
 of  a  particular  Church,  which  is  made  by  them  the 
 fubjed  of  infallibility,  but  the  Pope  as  the  fuppoJed 
 head  of  the  Catholike  Church  authorized  to  inter- 
 pret Scripture,  and  to  judge  of  all  controverfies  of 
 faithjnto  whofe  judgement  (at  lealt  with  his  Clergy) 
 our  faith,  they  think  muft  be  refolved.     If  therefore 
 we  can  prove  the  nullity  of  the  fubjed  we  do  there- 
 by prove  the  nullity  of  the  Adjund.     And  this  leads 
 us  up  to  the  third  Queftion,  which  we  have  now  to 
 deal  with. 
 
 Queft.  3.  whether  our  faith  mufl  he  refolved  into 
 the  infallibility  of  the  Romane  (fret  ended)  Author  i* 
 tative  judgement  ?  Or  Whether  the  Popes  Authority 
 and  infallibility  be  the  thing  firfi  to  be  known ,  and 
 thence  the  truth  of  Scripture  or  Chriftian  Religion  to 
 be  received  m  upon  his  judgement  ? 
 
 But  becaufc  this  is  not  the  principal  point  intended 
 in  this  difpute,  and  becaufe  there  is  enough  faid  to  it 
 in  the  beginning  on  the  by,  and  becaufe  I  have  faid 
 yet  more  for  explication  of  the  whole  matter  in  the 
 Preface  to  the  later  Editions  of  The  Stints  Refi  ,  I 
 
 (hall 
 
(*?9) 
 
 (hall  therefore  fay  but  little  to  it  now  ,  referving  a 
 fuller  handling  it  ( if  neceffary)  to  a  fitter  feafon. 
 Only  I  (hall  hereaddea  few  more  Reafons  to  prove 
 that  the  Pope  or  Romane  Church  have  no  fuch  Au- 
 thority to  be  judge  of  Scripture  or  comroverfies  to 
 all  the  reft  of  the  Churches  on  earth ;  and  then  I 
 fhall  adde  a  few  words  to  prove  that  we  rauft  believe 
 in  Chrift  and  receive  his  do&rine  before  we  believe  in 
 the  Pope  and  receive  his  oretended  authority  and 
 judgement,  that  is,  without  it. 
 
 Arg.  i.  If  the  Pope  (or  his  confiftoryj  muftbe 
 theuniverfal  Governor  and  Judge  to  all  the  Chri- 
 an  world,  then  muft  the  greatcft  part  of  the  Chrifti- 
 ftian  world  be  ungoverned  and  have  no  recourfe  to 
 their  Judge.  But  the  consequent  will  be  denyed  by 
 themfelves ;  therefore  we  have  reafon  to  deny  the 
 Antecedent. 
 
 The  proof  of  the  confequence  is  moft  obvious  and 
 certain  from  the  Popes  natural  incapacity  and  infuffi- 
 ciency  for  fuch  a  work  (and  fcTof  his  confiftory)  It  is 
 naturally  impofliblethat  the  Pope  {hould  perform 
 the  works  of  this  Government  to  all  the  Chriftian 
 world :  therefore  the  confequence  is  good.  He  can- 
 not make  known  his  determinations  to  all :  If  all  men 
 through  the  Chriftian  world  that  hare  fuch  doubts  to 
 be  refolved  as  his  Holinefs  fuppofeth  belong  to  him 
 properly  to  refolve,  (hould  have  recourfe  to  him  for 
 refolution,  Ohow  much  would  the  wayes  to  Rome 
 be  beaten  and  frequented  ?  What  a  concurfe  would 
 be  about  his  Holinefs  doors?  What  time  would  he 
 have  to  refolvcthofe  millions  of  men  :  If  any  diffe- 
 rences or  difficulties  arife  in  *s£thiofia ,  or  at  the 
 
 T  4  An- 
 
(alio 
 
 Antipodes ,  before  they  go  or  fend  to  Rome  for  Re- 
 folution ,  and  receive  an  anfwer ,  the  perfons  are 
 like  to  be  in  another  world  where  they  will  have  a 
 more  infallible  refolution*  And  if  they  live  to  fee 
 the  return  of  their  meffengers ,  they  muft  take  it  on 
 the  truft  of  their  words ,  that  this  is  indeed  his  Ho- 
 linefles  refolution.  Hence  it  is  that  de  fitBo  there  is 
 fo  few  people  on  earth  3  even  of  the  Papifts  them- 
 felves  that  are  really  goyerened  or  refolved  by  the 
 Pope  himfelf ,  nor  know  what  he  is ,  or  what  is 
 his  minde  :  but  all  is  done  by  his  Mifiionaryes  or 
 Delegates ;  And  if  the  Pope  can  delegare  his  power 
 to  others,  and  make  fo  many  others  alfo  infallible  , 
 themnfallibiiity  is  not  proper  to  himfelf  :  and  then 
 why  may  not  the  reft  of  the  Biihops  of  the  Church 
 be  as  infallible,  whoarefent  byChrift,  as  thefcarc 
 that  are  tent  by  him.       * 
 
 Argu.  2.  If  the  Pope  be  fcch  an  univerfal  Go- 
 vernor and  Judge ,  then  all  Popes  muft  needs  be 
 damned  for  utter  negleft  of  the  works  of  their  of- 
 fice. For  fure  when  the  wel-fare  of  the  whole 
 Church  doth  fo  much  depend  on  the  office  of  the 
 head,  it  cannot  but  be  damnable  in  him  to  be  a  neg- 
 Icfter  of  the  works  of  that  office  to  the  far  greateft 
 part  of  the  Church  on  earth.  But  he  rauft  unavoid- 
 ably negled  (I  mean  omit)  that  work  which  it  is  im- 
 poffible  for  him  to  perform  ;  Therefore. 
 
 What  I  have  further  to  fay  agaitfft  the  refolving 
 of  our  faith  into  his  judgement  (hall  be  contained  in 
 tfaefe  few  Qrcftions  following. 
 
 guefi. 
 
(*8s) 
 
 Jgueft.  i'.  Doth  he  not  contradidt  the  very  defi- 
 nition of  a  Pope,that  tells  us  that  we  muft  firft  believe 
 him  to  be  an  infallible  Pope,  before  wc  can  believe 
 the  Do&rine  of  Chrift  ?  For  a  Rowans  Pope  is  fup- 
 pofed  to  be  the  Vicar  of  Chrift ,  the  fucceflbr  of 
 Saint  Peterjhe  head  of  the  Church  ;  And  can  he  be 
 thus  kaown  by  a  man  that  knoweth  not  or  believeth 
 not  that  there  is  a  Chrift ,  who  is  the  Saviour  and 
 principal  head ,  and  who  is  fuppofed  to  fend  him, 
 Jzlaeft.  2.  And  doth  it  not  contradid  the  definition 
 of  a  Churth,to  fay  that  we  muft  believe  the  Church 
 before  we  can  believe  the  doftrine  of  Chrift  ?  For 
 what  is  a  Church  but  a  fociety  of  Chriftiaas,  that  is, 
 men  profeffiog  the  Chriftian  Faith  ?  And  how  can 
 they  know  that  fuch  men  are  Chriftians  9  or  profefs 
 that  faith,  before  they  know  what  that  faith  is  ?  And 
 how  can  they  know  that  they  are  to  be  credited  as 
 Chriftians ,  before  they  believe  that  Chriftianity  it 
 felf  is  of  credit  ? 
 
 j^3-  Is  there  any  man  breathing  that  can  bring 
 fufficient  Arguments  to  prove.  1.  That  there  is  a 
 Church  of  Chrift.  2.  And  that  this  Church  is  infal- 
 lible. 3.  And  that  the  Pope  and  Papifts  are  this 
 Church,  before  their  hearers  have  received  or  believ- 
 ed the  word  of  God?  If  they  can,  why  have  they  not 
 fain  clofcr  to  work  in  this  neceffary  point,  when  they 
 know  how  much  it  would  do  to  the  determination  of 
 the  whole?  If  they  pretend  fuch  Antecedent  proof  by 
 miracles,as  the  A poftles  proved  the  Doftrine  by,  I 
 have  fhewed  the  vanity  of  this  pretence  (  againft 
 Knot )  before  :  and  we  fnuft  ftill  defire  them  ,  if 
 fniracles  that  is  their  firft  witnefs,  to  let  us  fee, 
 cr  have  certaine  proofe  of  thofe  Miracles.  We 
 proteft  to    air  the   world  that   we   are  heartily 
 
 willing 
 
(*8>) 
 
 willing  to  fee  them  and  know  of  them  if  they  be 
 true,  but  though  we  have  lived  in  the  midft  of  Pa- 
 pifts  all  our  lives,  yet  could  we  never  to  this  day  fee 
 any  fuch  matter  from  them ,  nor  hear  fo  much  as  of 
 .any  probable  proofs  of  any.  And  would  they  have 
 us  in  a  matter  of  falvation  to  believe  every  prating 
 boafier  that  will  tell  us  of  Miracles  and  (hew  us  no 
 fuch  thing,  nor  any  proof  of  them  > 
 
 J£f**/?.  4.  Whether  thofe  that  do  not  go  this  moft 
 abfurdway  (of  proving  their  Church  infalliblevtoan 
 infidel  that  yet  believeth  not  Gods  word  ,  and  fo  by 
 means  antecedent  to  the  belief  of  Scripture)  muft 
 not  unavoidably  confefs  that  Gods  word  muft  be 
 firft  believed  before  the  Popes  or  Churches  infallibili- 
 ty or  authority  (smd  confequently  our  faith  depend- 
 ed! not  in  them,  nor  is  refolved  into  them)  orelfe 
 tbey  are  inextricably  infnared  in  the  Popifh  circle  , 
 and  contradidingly  do  make  two primo  credenda^  the 
 Church  or  Pope,the  firft  to  be  believed  ,  and  yet  the 
 word  of  God  is  firft  to  be  believed  ?  And  do  not 
 Holden^  Vane,  Knot^  and  others  of  them  fee  this , 
 who  therefore  (hun  the  circle  ,  and  ufe  not  the  old 
 fhifcs  of  'Secanm  and  others  to  blind  the  eyes  of 
 thofe  that  fee  them  in  it  ? 
 
 Whether  I  wrong  them  H.Helden  himfelf  (an 
 Englifhman,  and  Dodor  of  Pari*-,  (hall  be  judge, 
 who  thus  commcndeth  his  own  new  devifed  Founda- 
 tion or  rcfolution  of  the  faith,in  his  Divin.fid.  ana/yf. 
 II  i.  c.  9  pag.  180.  "  [Ex  qnibm  patet  kancCbri- 
 u  HUn<&  fidei  analjftm  hand  inciden  in  labyrinthnm 
 <c  vulgarem  &  circuUre  perfugium ,  cjUofolcnt  Tbe- 
 uologipa$m  involvi^  qui  fidei  Refolntionem  juxta 
 u  communem  &  farum  Attente  exawi^atam  cpinienen* 
 ci  confer  Hunt  ae  effingunt.      Querent  i  numque  **di 
 
 "  ttQVC' 
 
c<  nevcrint  fcripturam  efte  revelatum  Dei  verbum  > 
 ct  Respondent;  ex  univerfa  confentientu  Eccleft*  after. 
 <c  tione.     ^uibusfiiterumfiet  interrogate,  undcfci- 
 €i  verint  unanimem[hanc  Ecclefia  Catholic*  affertio* 
 l'nem  efte  ab  errors  liberam  fen  infallibilem  >  Rem 
 "fpondent,  ex  revelato  Dei  verbo.     Adeoutncnau- 
 Ct  denies  fidem  Divinam  in  certitudine  &  evident  ia  na- 
 cc  turali  fundare  9  incirculum  hunc  inevitabiliter  il- 
 k<  labtintur,  &  in  orlem  turpiftime fait antes ,  fidem 
 cc  q  nam  ipfa  prima  ratio  format  &  efficit,  rations  ex' 
 "  pe rem   reddunt  -    voluntque    homines   rationales 
 "  mentu  ac  judicii  partioipes%  infidei  aftenfu  eert lores 
 (c  efte,  qmmvel  ratio  poftulat,  ^l  apfrobat^Hafitant 
 "  quiff*   Theolegi  quidam  afteverare   &    agnofcere 
 cC  quia  omnia  argument*  .  etiam  firmijftma,  omnefque 
 "  rationes,  itemevidentijfima^  quibns  univerfam  Met 
 "Divin*  &  Catholic*  traditionem  folidam  errorU 
 <€  immunem  &  infullibilem  efte  demon f  ramus     adeo 
 *"  vet it at em  banc  evincant,  tit  nulla  prorftu  ful ft  a* 
 "  berrationis  facultas  ?    Ideoque  opinantur  Cbriffia* 
 cc  nor  urn  animos  adhuc  it  a  vacillantes  &  fuHuantes 
 "  dereliElos  efte,  ut  privatum  aliquem  &  fwgularem 
 u  injiinttum  perneceffarium  autument-  quo  omni  fi- 
 c|  dei  Chrtfiiana  ajfenfui  certitudo  &  infallibilitas  dii 
 cC  vina  (at  ajunt)  attribuatur.    Nos  ant  em  levibus 
 Cc  hi  fee  &  voluntatis  opinationibm  fidei  divina   &, 
 "  Religion**  Chriftiana  certitudinem  &  foliditatem 
 tc  inniti  aut  fundari ,  nequaqnam  judicamus, 
 '  That  it  in  Englifh   "  £From  hence  its  evident  that  • 
 ||  this  refolution  of  theChriftian  faith,  doth  not  fall 
 "  into  the  common  Labyrinth  and  circular  fhift  in 
 u  Which  Divines  are  commonly  wont  to  be  involved 
 "  who  do  frame  and  fafyion  the  refolution  of  faith 
 "  aecordiiip  to  the  common  and  unheedfully  ex- 
 
 ."amined 
 
"  amined  opinion.For  when  they  are  asked,  how  they 
 <cknow  then  Scripture  to  be  the- revealed  word  of 
 "God?  theyanfwer,By  theaflertionof  theuniver- 
 "  fal  confenting  Church  ?  And  if  chey  be  again  asked, 
 <c  how  they  know  that  this  unanimous  aflfertion  of  the 
 <c  Catholike  Church  is  free  from  error  or  infallible  ? 
 "  They  anfwer,  By  the  revealed  word  of  God/o  that 
 <c  not  daring  to  found  divine  faith  in  natural  certain- 
 "  tainty  and  evidence,  they  unavidably  Aide  into  this 
 "  circle,  moft  filthily  dancing  in  a  ring  (or  round)the 
 LC  faith,  which  the  firft  reafon  formeth  and  effefteth , 
 <c  they  make  void  of  Reafon,  and  would  have  reafon - 
 cl  able  men  who  have  understanding  and  judgment,to 
 4t  be  more  certain  in  the  afTent  of  faith  ,  then  reafon 
 "  doth  either   require  or  allow.     For  fome   Di* 
 vines,  #£.---]    Here   you   fee  a    Learned  Papift 
 confefling   that  the  Papifts   are    commonly  en- 
 tangled in  this    circle,  and  filthily   dance    in   a 
 round,  and  would  make  our  faith  an  unreafonable 
 tiling.  Let  Knot  note  this  that  -would  mike  Chilling- 
 worth  a  Socinian  and  an  Infidel  for  making  faith  a 
 reafanable  ad.    And  let  the  common  fort  of  Papifts 
 note  this  that  deny  faith  to  have  any  evidence.    And 
 let  it  be  confidered  according  to  this  mans  judgement, 
 on  what  foundation  the  generality  of  Papifts  do  build 
 their  faith,and  what  a  faith  it  is  that  hath  fuch  a  foun- 
 dation.   Yea  and  let  it  be  confidered  whether  the 
 wiferfort  of  Papifts  begin  not  to  change  the  very 
 foundation  of  their  Faith  ?    And  how   neer  they 
 begin  to  draw  to  the  Reformed  Churches  in  the 
 Resolution  of  their  Faith  ?   For  this  fame  Do&or 
 doth  well   difprove  the  infallibility  of  the  Pope  , 
 f&g%  179.  Saying     ''[Orxnes  quids m  Efifcofi  Afo- 
 "fioUrnm  face  chores  funt  ,    ssipoftolos  vero  *dco 
 
 con- 
 
tc  confirmates  in  gratia  fuijje  ,  ut  infallibiles  cmni* 
 e<  fto  9  fen  in  do&rina  Chriftiana  tradenda  ab  cmni 
 <c  erroris  pericklo  immune*  fuerint ,  agmfcit  uni- 
 €t  verfa  Bcclefia,  Nnnquid  ergo  omnes  Epifcopi  ab 
 *c  errore  iiberi  >  Omnibm  qtiidem  iApoftolis  re- 
 <c  velata  faijfe  fecreta  C&lefiia  ,  iisfque ,  Ht  nee 
 €%  Aeeipi  nee  hallucinari  poffent ;  divina  &  extra- 
 **  er  dinar  ia  via  don  at  urn  ejfe  eertijfime  tenemus-  Nune 
 <c  quid  ergo  vel  fnmmo  Pontifiei  vel  c<zterk  JEpif- 
 c<  cop  is  h<ec  funt  divinitus  concefja  privilegia  ?  ~] 
 "  That  u  Q  All  Bifhops  arc  the  Apoftles  fuccef- 
 <c  fors :  And  that  the  Apoftles  were  fo  confirmed 
 "  in  grace ,  that  they  were  altogether  infallible  , 
 ct  or  free  from  all  danger  of  error  in  delivering  the 
 ''.Chriftian  doftrine  ,  this  the  univerfal  Church 
 "  acknowledged}.  But  are  all  Bifliops  therefore 
 <c  free  from  error  ?  We  certainly  hold  that  to 
 Sc  all  the  Apoftles  the  heavenly  fecrets  were  re- 
 cc  vealed ,  and  that  by  a  Divine  and  extraordinary 
 "  way  it  was  given  to  them ,  that  they  could  not. 
 "  be  deceived  or  erre.  Bur  are  thefe  priviled- 
 "  ges  therefore  'granted  to  the  Pope,  or  to  o- 
 cttber  Bifhops?] 
 
 And  what  is  the  infallibility  that  this  Do- 
 dor  refolvcth  his  Faith  into  ?  Le£  it  be  obfer- 
 ved  whether  it  be  neerer  the  Miracles  of  Knot^ov 
 to  the  univerfal  Tradition  of  ^hilling-worth.  Pag. 
 174,175.  He  hath  thefc  words  a  [_Statuen^m  20, 
 Cl  jnxta  fuferim  ftabilita  principid ,  Scclefi*  foli- 
 C|  ditatem  in  fide ,  fen  in  fidei  divine  &  Catholi* 
 cC  ca  in  h#rendi  certitttdinem  &  infallibilitatem  , 
 ec  mn  in  privilegio  aliqm  ant  fedi  Romans  , 
 c'  Deo  author? ,  coneejfo'9  ant  S$  Petri  fucceffo* 
 cC  ri    Pgntifici   Romano    divinitm    impart  i/o9   &x 
 
 *  Sed 
 
(ite) 
 
 ic  Sed univtrfdt  &  Catholic*  tradition*  Ecclefi&fpeci- 
 4*  ali  Dei  providentia,  &  Chrifli  'Domini  promijjis 
 "fulcita,  pr&cipne  tribuendam  ejjel±  &  poftea  \^T)e* 
 "  inde  Catholtcjz  &  univerfa  traaitionvs  rationemtm* 
 €c  nibtis  ommino  fidei  divw<e  do^matibm  perneceffariam 
 <c  e(fe»  Traditioniu  vero  medium  feu  teftimonium  adeo 
 *'  publicum,  univerfale^  &  apartum  effe  debere,  ut. 
 **  fenfibm  ipfis  externit  fidelibn*  omnibus  Chriflidnis 
 *'  oporteat  conftare.^  That  k,  The  Churches  infalli- 
 bility and  certainty  of  faith  Qs  not  in  any  privilege 
 Cc  either  granted  by  God  as  the  Author  to  the  See  of 
 "  of  Rome,  or  beftowed  from  God  on  the  Pope  of 
 "Rome as  Saint TttwfuccefTor;  but  its  chiefly  to 
 "  be  attributed  to  the  tradition  of  the  univerfal 
 M  and  Catholicke  Church  upheld  by  thefpecial  provi- 
 cc  den'ceof  God ,  and  the  promifes  of  Chrift— And 
 "  the  account  of  this  Catholike  and  univerfal  Tradi- 
 c  4  tion  is  moft  neceflary  to  all  points  of  divine  faith. 
 "And  the  means  or  Teftimony  of  this  Tradition 
 4c  muftbe  fo  publike,  univerfal  and  open ,  that  it 
 <l  mult  be  manifeft  to  all  Chriftians  to  their  very  out* 
 "  wardfenfes. 
 
 I  confefs  thisDo&or  allows  us  pretry  fair  quarter 
 incomparifon  of  many  others  of  his  party-  If  they 
 will  but  give  us  fach  Open  publike  universal  certain 
 Tradition^  Which  mufi  be  knotyn  to  the  very  outward 
 fenfes  of  every  Chrifiian,  we  {hall  be  very  ready  to 
 comply  with  them  in  receiving  fuch  a  Teftimony. 
 But  if  all  the  Romifh  Traditions  had  been  fuch,  they 
 would  be  known  to  all  Chriftians  as  well  as  to  the 
 Pope,  and  not  lock't  up  in  his  Cabinet ,  and  our 
 felves  ftiould  fare  have  known  them  before  now  >  if 
 we  be  Chriftians. 
 
 Jfyteft.  5 .  To  proceed ,  I  am  very  defirous  to 
 
 know 
 
know  whether  it  be  upon  the  credit  of  the  prefent 
 Church  (Pope  or  Council)  or  of  thofe  former  that 
 are  dead  and  gone,  that  we  muft  receive  our  faith 
 and  the  Scriptures  ?  Or  upon  both  ?  Jf  it  be  on  the 
 credit  of  any  former  Church,  then  would  I  know  of 
 which  age?  whether  of  the  neercft ,  Or  the  middle, 
 or  of  the  firft  and  remoteft  age,  that  is,  from  the 
 Apoftles  and  the  Church  in  their  dayes  ?  If  from  the 
 laftage%  then  i.  How  know  we  their  Teftimonv? 
 If  it  be  by  their  writings ,  Canons  or  Decrees,  why 
 cannot  other  men  who  are  much  wifer  and  better  , 
 undcrftand  thefe  as  well  as  the  Pope  ?  And  why  do 
 they  not  refer  us  to  thofe  writings ,  but  to  their 
 own  determinations  ?   If  it  be  by  the  Fathers  telling 
 the  children  what  hath  formerly  been  believed,  then, 
 why  cannQt  I  tell  what  my  Father  told  me,  without 
 the  Pope,   and  better  then  the  Pope  that  never  knew 
 him  ?    2.  And  then  it  muft  be  known  upon  whofe 
 credit  the  former  ages  did  receive  that  faith  and  Scri- 
 pture which  they  deliver  down  to  us  ?    Doubtlefs 
 they  will  fay ,  from  their  predeceflbrs  ;   and  they 
 again  from  their  predeceflbrs ,  and  fo  up  to  the 
 Apoftles.     And  why  then  may  not  we  take  it 
 ,  immediately  on  the  credit  of  the  Apoftles  as  well  as 
 the  firft  ages  did  ?  fuppofing  that  we  have  the  media- 
 tion of  a  forehand  to  deliver  to  us  their  Writings, 
 without  meditation  of  the  like  infpired  prophetical 
 perfons,  or  of  any  priviledged  infallible  judge  of  the 
 faith  j  And  if  it  be  on  this  Teftimony  of  former  ages 
 that  we  muft  receive  theScripture  as  the  wordof  God, 
 I  (hall  then  proceed  further  to  demand, 
 
 ^uefi,  6.  Why  may  not  the  Greeks,  Abaffines, 
 Proteftants,  &z.  that  acknowledge  not  the  Popes 
 authority  or  infallibility,  receive  the  Scripture  as  the 
 
 word 
 
(i88) 
 
 word  of  God,  as  well  as  thePapifts  ?  Do  they  think 
 that  ©one  elfe  in  the  world  but  they  can  tell  what  was 
 the  judgement  of  the  formerChurch?What  records  or 
 Tradition  have  they  which  all  the  reft  of  the  world  is 
 ignorant  of?  Or  dare  they  fay  (if  they  have  the  face 
 of  Chrifti:r/!s)  that  none  of  ail  the  Chriftians  on 
 earth,  but  Papiftsonely, have  any  fufficieat  evidence 
 .that  the  Scripture  was  written  by  the  Apoftles ,  and 
 delivered  from  them,  and  that  this  is  it  which  is  now 
 in  the  Church?  Can  no  man  indeed  but  a  Papift  know 
 the  Scripture  to  be  the  word  of.God,  upon  juftifi- 
 able  grounds  ? 
 
 But  if  it  be  on  the  credit  of  the  prefent  Church 
 (or  both  )  that  we  muft  take  the  Scripture  to  be 
 Gods  word,  then  I  (hall  further  defire  to  be  in- 
 formed, 
 
 'J%igft-  7-  What  is  it  which  they  call  the  prefent 
 Church  :  Is  it  i ,  The  whole  number  of  the  faithful. 
 2.  Or  a  major  vote,  or  part.  3.  Or  the  Biihops, 
 or  Presbyters  in  whole  or  part.  4.  Or  a  Coancil 
 chofen  from  among  them,  5!  Or  :he  Pope  ?  If  the 
 firft, 
 
 JW?.  8.  Do  they  not  then  make  all  Chriftian* 
 infallible  as  well  as  the.  Pope.  And  fo  they  are  in 
 fenfa  comp&pp  in  the  effcntials  of  Chri£ianity  and 
 the  whole  Chuixhftial!  never  deny  thofe  eflentials , 
 but  1.  whole  particular  Churches  may,  and  2.  the 
 whole  Church  may  erre  forae  fmaUer  errors  againft 
 the  revealed  will  of  God  «  the  Apoftle  Cellethus  that 
 we  know  bur  in  part ;  and-  as  in  many  things  we  of- 
 fend all,  fo'in  many  things  we  err  all.  And  more- 
 over if  this  be  their  knk. 
 
 JVtteft.  9«  Will  it  not  then  follow,  that  the  Pope 
 cannot  be  proved  infallible,  becaufe  it  is  moiicertain 
 
 thae 
 
cm 
 
 that  All  the  Church  doth  not  take  him  to  be  iofalffc 
 ble ;  no  nor  the  greacefl  part  of  Chriftians  in  the 
 world.  Yea  if  they  will  tajte  none  for  Chriitians  but 
 Papitts,  yet  it  will  hence  follow  that  there  is  wo  cer- 
 tainty that  either  Pope  or  Council  are  infallible.  For 
 the  French  take  a  Pope  to  be  fallible,  and  rhe  Ita- 
 lians and  others  take  a  General  Council  to  be  fallible'. 
 and  therefore  the  whole  Popifti  Church  being  net  a- 
 greed  of  it,  we  cannot  be  fure  that  either  of  them 
 is  infallible.  And  moreover  on  this  ground  I  demand, 
 
 £l*e(t>  io.  How  fhall  we  know  (in  very  many 
 cafes  at  leaft)  either  which  is  the  judgement  of  the 
 whole  C  hurch  or  of  the  major  part  ?  What  oppor- 
 tunity have  we  to  take  the  account  ?  Or  can  no  poor 
 Chriftian  believe  the  word  of  God,  that  cannot  take 
 an  account  of  this  through  the  world  ? 
 
 The  fame  Queftion  alio  I  would  put,  if  they  take 
 all  or  moft  of  the  Paftors  for  this  Church. 
 
 jQueft.  ii.  But  if  they  take  a  General  Council 
 for  the  Church,  I  would  firft  know ,  How  we  fhall 
 be  fure  that  ever  there  hath,  at  leaft,  thefe  thoufand 
 years^been  eVer  a  true  General  Council  in  the  world? 
 The  Popifti  Doftors  (  as  Doftor  Bolden  de  Refolvt. 
 fid.  II  i;  cap.  9-pag.  156.)  fay  that  \Jtmuft  arife  to 
 that  degree  of  aniverfality  that  there  may  not  be  any 
 fufpicion  of  con/piracies  and  combined  factions ,  that  ft 
 every  prudent  man  may  be  able  heartily  to  fay  that  the 
 Ajfemblies  Are  trnely  General*  ]]  And  is  it  fo  i  when 
 there  arc  none  but  the  fworn  obliged  vaflals  of  the 
 Pope  of  Rome ,  and  the  Greeks,  Ethiopians  ,  Prote- 
 ftants,^.  and  moft  of  tfie  Charch  are  abfent  ?  and 
 when  it  is  a  known  combination  to  promote  thtir 
 own  efpoufed  caufe  ? 
 
 Jhteft.  12.  And  then  i?  the  whole  foundation  of 
 
(apo) 
 
 Divine  faith  cxtind  and  loft,  when  there  is  no  Gene- 
 ral Council  ?  Ic  may  be  we  may  have  no  General 
 Council  of  a  hundred  or  fix  hundred ,  or  a  thoufand 
 years  together?  Have  we  no  Church  then?  Or  no 
 certainty  of  Scripture  or  of  the  faith }  If  they  fay 
 that  we  are  certain  by  the  determinations  of  former 
 Councils,  then  they  fpeak  of  the  Church  that  is  paft 
 and  gone,  of  which  I  moved  the  doubts  before :  And 
 the  Canons  of  thefe5 we  can  read  and  underftand  as 
 well  as  the  Pope :  But  when  we  appeal  to  former 
 Councils  and  Ages,  they  would  hold  us  to  the  pre- 
 fent  Church,  and  that  muft  be  their  own :  and  fo  be 
 fare  to  be  judges  in  their  own  caufe. 
 
 j^  1 3  I  would  know  alfo  whether  it  were  by  the 
 judgment  of  a  General  Council  that  thefirft  Chur- 
 ches believed  the  Scripture  to  beGods  word?Did  not 
 tUeChurch  of  Rome  believe  theEpiftle  to  l\\zRomanesr 
 and  the  Church  of  Corinth  believe  the  Epiftle  to  the 
 CerinthUns  ,  and  fo  the  reft.to  be  the  word  of  God, 
 ss  foon  as  th*y  received  them  by  an  undoubted  mef- 
 iengerfrom  Paul  ?  Or  did  they  ftay  till  they  had  the 
 judgement  of  a  General  Council  or  of  all  the 
 Churches  ?  Indeed  they  made  ufe  of  the  intervening 
 humane  (bnt  certain)  teftimonv,  of  him  that  was  the 
 peifeagee  or  bearer  of  theEpiftle,to  know  that  it  was 
 the  writing  of  Paul  indeed  :  and  fo  we  ftill  maintain 
 the  neceflity.  of  a  credible  humane  Teftimony  that 
 thefe  writings  came  from  the  Apoftles  hands  :  But 
 Tychicm ",  onTretthimm  ,  or  7 imothy ,  or  Onefi* 
 mm,  were  not  a  General  Councils  nor  the  whole 
 Church  And  doubtlefe 'thofe  Epiftles  that  were 
 '  written  to  each  particularChurch  were  received  by  all 
 ►the  reft  of  theChurchesupon  the  credit  of  that  parti- 
 cukr  Church  as  having  received  it  from  an  Apoftle: 
 
 and 
 
C25>0 
 
 and  not  that  the  particular  received  It  from  the  uni- 
 verfal.  How  did  rhe  univerfsl  Church  know  that . 
 thofe  Epiitles  were  written  by  Tavlto  Titw,  Timo* 
 tbj^  ^Philemon,  to  the  Ephcfuins,  &c.  but  on  the  re- 
 port of  the  perfons  and  Church  to  whom  they  were 
 written  ?  or  elfe  of  thofe  particular  perfons  or 
 Churches  to  whom  the  Apoftk  did  communicate  a 
 copy  of  them 
 
 j£#f^.  14  And  how  did  all  the  Church  know  the 
 Scripture  to  be  Gods  word  before  the  Council  of 
 Nice  ,  when  there  had  been  no  General  Council  to 
 determine  the  bufinefs  ? 
 
 JJHueft.  15.  DareaPapift  undertake  to  juftiiie  at 
 Gods  judgement  all  that  part  of  the  unbelieving 
 world  ,  for  not  taking  the  Scripture  for  the  word  of 
 God  ,  who  have  feen  or  heard  it ,  and  had  all  other 
 teftimoniesof  it,  but  never  knew  of  tke  TefUmony 
 ,  of  the  Pope  or  a  General  Council?  Shall  none  of 
 thefe  perifh  for  this  unbelief? 
 
 £hfffi.  16.  And  if  it  be  dre  Pope  that  they  call 
 the  Church,  and  take  it  to  of  this  infallible  judge, 
 I  then  demand,  How  knows  the  Pope  that  the  Scri- 
 pture is  Gods  word,  or  that  the  Chriftian  Faith  is 
 true  ?  The  like  alfo  I  ask  of  a  Council  :  How  doth 
 that  Council  know  it  themfelves  from  whom  we  muft 
 know  it?  Either  the  Pope  and  Council  Bauft  believe  it 
 becaufe  they  firft  believe  theiwfelves,and  fo  take  it  on 
 their  own  words,or  elfe  on  the  words  of  fome  others. 
 If  the  former,  then  theyBelieve  it  becaufe  they  Believe 
 it :  then  they  are  the  original  of  their  own  belief,and 
 believe  themfelves  firft ,  and  then  would  have  alt  the 
 world  to  believe  them.  And  this  is  not  onely  to  be 
 fo  arrogant  as  to  be  the  God  of  themfelves ,  and  the 
 Church ,  but  alfo  fo  impudent  and  unreafonable  a i 
 
 U  2  to 
 
(2Q2) 
 
 to  believe  themfelves  without  rcafon,  and  to  exped: 
 that  all  others  ftiould  do  fo  too.  But  if  it  be  not  frcm 
 themfelves  that  the  Pope  andCouncil  believe  the  Scri- 
 pt ures/rom  whom  then  is  it  ?  not  from  any  others  of 
 the  preientChurch  doubtlefs.therforc  it  muft  be  from 
 the  former  Church  :  And  if  fo  i.  Have  not  we  the 
 fame  means  to  know  that  the  former  Church  belicv  - 
 ed  the  Scriptures  as  the  Pope  hath,and  therefore  may 
 believe  it  without  recourfe  to  him,  and  as  infallibly 
 as  he?  2   And  then  it  feems  that  according  to  their 
 dodrine  the  Pope  and  his  Council  receive  not  their 
 faith  or  the  Scriptures  on  the  fame  ground  as  all  the 
 reft  of  the  Church  muft  do :  fo  that  the  Church  muft 
 have  a  twofold  foundation  of  her  faith,  whereof  one 
 isneceflary  only  to  one  part ,  and  not  ro  the  other 
 that  is,  All  the  reft  of  the  Church  muft  believe  the 
 Scripture  to  be  Gods  word  ,  becaufe   the  prefent 
 Pope  or  Council  faith  fo  (having  firft  believed  their 
 infallibility  )  but  the  Pope  and  Council  themfelves 
 need  not  any  fuch  gro^id  of  their  faith?  Arid  this 
 diftinftion  is  not  maOT  between  the  Laity  and  the 
 Clergy  in  general  :   But  even  the  Clergy  themfelves 
 out  of  Council,  or  who  never  urcre  of  the  Council 
 (which  fare  is  more  then  a  hundred  for  one)muft  thus 
 differ  from  the  Pope  and  Council  in  the  foundation 
 of  their  Faith.     This  is  another  tafte  of  the  famous 
 Romane unity  .•  Paul  faith  there  is  One  Faith:  but 
 if  two  divided  Foundations ,  or  Reafons  of  Belief 
 do  make  two  Beliefs,  furely  the  Church  of  Rome  hatfe 
 two. 
 
 jQucft.  17.  Do  you  believe  that  the  Lord  Jefus 
 Chritt  understood  the  do&rine  of  your  Papal  Autho- 
 rity ana  infallibility ,  when  he  fo  chid  his  Apoftles  for 
 
 ftriving 
 
ftriving  who  ftiould  be  greateft  :  and  tclieth  them 
 fo  expredy ,  that  the  Kings  of  the  Gentiles  exercife 
 Authority  over  them,  and  are  called,  Gracious 
 Lords  :  but  with  you  it  (hall  not  be-  fo  :  And  when 
 hs  lets  before  them  a  little  cbild«4nd  celleth  them  that 
 he^that  will  be  greateft  among  chem,  muft  be  as  that 
 child:  that  is,  that  humility  is  the  thing  that  they 
 muft  ftrive  to  be  great  or  excell  in  >  and  fo  to  ferve 
 one  another  in  love  Alfo  when  he  commandeth 
 them  to  call  no  man  on  earth  Father  or  Ma- 
 ftcr ,  that  is  ,  of  their  Faith.  Did  ever  Chrift  di- 
 reft  the  world  to  go  to  the  Church  of  Rome  to 
 know  whether  he  be  the  Chrift ,  or  whether  the 
 Scripture  be  his  word  or  not  ? 
 
 JQwft.  18.  Where  is  the  Faith  of  the  Church 
 when  the  Pope  is  dead,  and-when  there  are  three 
 or  four  at  a  time ,  and  when  there  is  an  inter- 
 ruption by  Schifme  thirty  years  together ,  as  it 
 is  known  there  hach  been  :  Hath  not  the  Church 
 then  loft  her  faith  by  lofing  the  foundation  of 
 it  ?  Or  whether  then  muft  poor  Pagans  have  re- 
 cGurfe  to  know  that  Scripture  is  the  Word  of 
 God  ?  If  Infallibility  furvive  in  other  Paftors  , 
 then  it  feemes  it  is  not  the  Pope  onely  that  is 
 infallible ,  but  others  as  well  as  he. 
 
 And  was  not  the  Churches  Faith  refolved  in- 
 to the  Infallibility  of  a  Woman  in  Pope  foanes 
 dayes  ?  I  know  the  Ihifts  ©f  BelUrmine  and 
 Onufhrim  to  make  the  werld  believe  that  the 
 Story  of  Pope  Joane  is  but  a  Fable  ;  Flo- 
 rimondtu  Rtwondus  is  common  on  this  fob- 
 bed. 
 
 But   the  cafe  is  out  of  queftion    thus  farre  , 
 
 that  we  have  neer  fifty  of  their  own  Writers , 
 
 U  3  efpe- 
 
0*94) 
 
 cfpccially  old  Hiftorrans  that  give  us  the  Hiftory  of 
 this  Pope  foane ;  as  PUtina  invit.  fob*  8.  Sabellicus 
 ^Snead-  L  i.  Antoninus  Archbifhop  of  Florence  fart. 
 2.U.  \6.Chaleondjla  It,  6,  Marianm  Scttus^  Mar* 
 tinm  Polonxt ,  Fafcicul^s  Temforum^  Nauc/er^s , 
 ,  Volaterane^  Textor.  Carjon ,  Sigebertm  Gemblacen- 
 fis,  UMat.  Patmeriw^  CMaffans&c. 
 
 And  I  marvailevwhy  thePapifts  fhould  be  foindu- 
 ftriousinrefcilingit,  as  if  their  caufe  lay  more  on 
 this  then  other  things.  If  a  Conjurer,  a  common 
 Whoremonger,  a  Murderer,  a  Simonift  ,  a  Here- 
 tick  ,  may  be  the  infallible  judge  of  the  faith  ,  why 
 may  not  a  woman  ?  Hath  Chrift  laid  more  on  the 
 Sex  then  on  aJl  thefe?  fpecially  if  (he  had  but  kept 
 her  felf  honeft ,  I  fhould  have  thought  fodtne  had 
 been  better  then  folm  the  22*  or  23 .  and  many  ano- 
 ther that  yet  was  of  the  more  worthy  gender. 
 
 jQtffft;  19.  And  further  I  would  know,  If  theCi- 
 fy  of  Howe  were  con  fumed  with  fire  ,  or  the  Pope- 
 dome  removed  from  that  Sea  (which  "Bellarmine 
 confeiTeth  ,  it  is  not  impoffile  to  be  done  )  where 
 then  were  the  infallible  head  of  the  Church ,  and 
 what  were  become  of  theRomifh  faith  ?  If  they  fay 
 that  this  can  never  be  ,  and  that  Chnfts  promife  im- 
 plyeth  the  prefcrvation  of  the  City  of  Rome,  I  an- 
 Jwer,  1.  It  will  be  long  before  they  will  give  us  any 
 proof  of  that.    2.  Their  own  writers  confefs  the 
 contrary.    3.  Let  the  end  determine  it.    But  if  they 
 fay  that  infallibility  is  not  tyed  to  the  place,  but  to 
 the  Perfon ,  who  (hall   be  Peters  fucceffor,  I  an- 
 fwer,  we  thought  hitherto  that  to  be  Peters  fuccef- 
 for, and  to  b€  the  Bifhop  of  Rome  ,  had  been  all  one 
 with  them,    If  another  man  that   is  no  Bilhop  of 
 i  may  hz  Peters  fucceffor  ,  then  how  (hall  we 
 
 -know 
 
(*S5> 
 
 know  who  have  fucceeded  him  all  this  while  ?  v 
 not  theBifhop  of  Alexandria,  Eiernfalem,  cp- 
 or  other  place  as  well  as  the  Pope  ?  fpecially  why  noc 
 the  Pamarch  of  Antiocb  juho  is  faid  to  be  the  z]dcit 
 fon  of  Sainc  Peter,  as  inheriting  his  nrft  chair  e-     I 
 doubt,  if  Rome  were  extinft  ,   and   the  B;fhop  of 
 Mentz,)  or  Cullen,   ox  Vienna,  or  themes,  or  Par  id 
 or  any  other  (hould  pretend  to  be  the  infallible  head 
 of  the  Church,  not  only  the  old  Patriarchs  but  their 
 neighbor  Biftiops  would  much  contradift  it ;  and 
 the  world  would  be  at  a  great  lofs  to  find  the  Popifh 
 faith  or  infallible  head. 
 
 Jjhteft.  20.  Laftlylwill  appeal  to  the  conference 
 of  any  Papift  that  hath  any  confeience'left ,  and 
 hath  read  the  Fathers  or  Hiftory  of  the  firft  Ages  of 
 the  Church  whether  the  reft  of  the  Biftiops  and 
 Curches  in  thofe  times  did  believe  the  Scripture  upon 
 the  credit  of  the  infallibility  of  the  Pope  or  thcRomane 
 Church  ?  Did  the  reft  of  the  Apoftles  receive  the 
 Gofpel  on  the  credit  of  Peter ,  or  were  they  fent  by 
 him  ?  or  did  they  receive  their  authority  from  him  ? 
 Do  they  find  that  ever  the  Apoftles,  or  any  follow- 
 ing Bifhops  of  the  Church  did  take  fuch  a  conrfe  to 
 bring  men  to  the  faith  ,  as  firft  to  teach  them  that 
 the  Romane  Pope  or  Clergy  were  infallible ,  and 
 therefore  to  perfwade  them  to  believe  the  Scriptures 
 or  Chriftian  faith,  becaufe  they  fay  its  true.  Is  ic 
 pofiible  that  any  learned  Papifts  can  ferioufly  believe 
 that  this  was  the  ancient  way  of  believing  }  Do  they 
 think  in  good  fadnefs  that  the  world  was  converted 
 to  Chriftianity  by  this  means  >  Sure  it  is  fcarce  pofii- 
 ble that  they  fhould  be  fo  far  diftraded  by  their  pre- 
 judice and  fadion  .?  Do  they  read  in  Clemens  Rom. 
 or  Alexandria,  in  Ignatius  ^  ftftia,  Irenatm^  Tertul- 
 
 U  4  Han 
 
other  of  chofc  times, 
 
 e  men  co  ChniBamty  ,  did  crcr  ufc  this  Po» 
 
 i^thisun  Didchtyfirft 
 
 presch  the  Pope  and  R<m**c  Church  before  they 
 
 •   ■     : 
 
 :orc  up- 
 
 co  convince  the  ccbdit 
 
 -    -  : 
 e  wre  car 
 :nfhan  faith,  ard  that  it  croft 
 
 :ors 
 :     Undoubtedly  ,  had 
 
infallibility.  Whatman  will  go  to  evince  a  whole 
 fyftemc  of  do&rines  to  be  true ,  and  quite  forget 
 that  medium  ,  by  which  onely  it  is  firft  to  be 
 proved  ?  Would  not  this  have  found  one  place  at 
 leaft  if  not  the  chief  among  Sufebins  his  Vreparati^ 
 ens  Qt'Demonft  rations}  Where  was  there  ever  in  all 
 Antiquity  found  fuch  an  Argument  as  this  to  con- 
 vince an  unbeliever  ?  £  whatsoever  the  Poft  and 
 Church  of  Rome  deter  mweth  is  trne  ?  Tut  thej  do  de- 
 termine that  Serif  tare  is  the  word  of  God ,  or  that 
 Chriftiamtj  is  the  right  Religion  :  therefore  this  h 
 true.~] 
 
 Nay  further  confider  :  If  this  kind  of  arguing 
 bad  been  then  ufed  ,  may  not  any  man  fee 
 that  hath  not  renounced  his  wits ,  that  the  Hea- 
 thens would  have  forely  ftuck  at  the  Major 
 propofition  ?  and  that  it  would  have  met  with  fo  ma- 
 ny objections  and  contradiftions  from  them  ,  that 
 furely  we  fhould  have  found  fome  of  them  remem- 
 bred  to  pofterity.  Did  fxlian  never  flick  at  this  ve- 
 ry principle  of  the  &ith  ,  the  Romane  infallibility  ? 
 who  ftuck  at  fo  many  things  in  the  faith  it  felf  ?  Or 
 have  Cyril  Alexandr.  and  others  quite  forgot  to 
 mention  thefe  among  the  reft  of  his  contradictions  ? 
 Did  it  never  come  into  the  mind  of  Celfnsfporfhjrj , 
 orany  other  unbeliever  that  we  rend  of  to  doubt  of 
 and  objett  agair.ft  this  fundamental  infallibility  ?  O 
 what  an  incredible  thing  is  this? 
 
 Yea  and  yet  the  more  incredible  will  it  appear,  if 
 you  confider  ,  that  all  the  whole  caufe  between  the 
 Chriftians  and  the  Infidels  ,  according  tothePopifli 
 conceit,  meft  depend  upon  this  cne  point  of  their 
 For  what  man  will  be  fo  mad  asjro  con- 
 tradift  the  Church  if  he  orxe  believe  that  the  Church 
 
 is 
 
is  infallible.  Can  they  think  that  all  the  learned  Hea- 
 thens were  fuch  fools  >  It  muft  needs  be  therefore 
 that  their  firft  flop  muft  be  at  the  Jyfe j  >r  propo- 
 sition ,  even  at  this  principle  of  the  G. arches  in- 
 fallibility ;  and  therefore  certainly  their  moti  objecti- 
 ons would  have  been  againftit,  and  themoftofthe 
 Chrft tan  D  (tors  labor  would  have  been  in  the  de- 
 fending of  it :  But  chat  its  certain  they  thin  believed 
 no  fuch  thinf  ,and  the  Church  was  at  that  time  utter- 
 ly unacquainted  with  the  foundation  of  the  prefent 
 ■Rmifb  faith. 
 
 Moreover,  if  this  Popifh  foundation  had  been 
 then  known,  do  you  think  chat  the  Fathers  would 
 not  have  appealed  to  Rwe ,  for  a  decifion  of  all 
 their  perplexing  controverfies  ?  What  readier  way 
 tohaveiilcncedail  gain-fayers,  and  ended  allftrifes, 
 and  to  have  faved  the  labor  of  fo  many  volumes , 
 then  to  have  beftowed  their  pains  with  all  diffenters 
 upon  this  one  point  alone  [That  Rome  is  infallible^ 
 and  then  havefent  them  thither  for  fatisfaction  in  all 
 the  reft.  Common  reafon  muft  needs  have  told 
 men  of  fuch  principles ,  that  this  was  the  way  ? 
 But  do  we  find  that  this  way  was  taken  ?  How  come 
 we  then  to  have  fo  many  volumes-ofthe  Fathers 
 controverfal  writings ,  and  not  one  Book,  or  Chap- 
 ter, or  leaf  or  line,  to  prove  the  Remane  infallibi- 
 lity ? 
 
 And  becaufe  the  ofder  of  our  difcourfe  hath 
 brought  us  up  to  the  judgement  of  the  Fathers,  I 
 fhall  here  give  you  a  brief  tafte  of  their  judgement 
 in  this  point ,  and  fo  conclude  this  argumenta- 
 tion. 
 
 In 
 
(w) 
 
 In  the  contention  about  Safitr  day  between  the 
 Emftem  &  rrejlertt  Churches, 
 
 p.L*w  w.th  the  ^«  ff2ir2*!2""**- 
 
 Bilhops  refitted  the  Popes  ju-  * 
 
 dicial  determination^;^  198.  And  therefore  doubt- 
 lefs  they  believed  not  his  infallibility  nor  univerfal 
 jurifdi&ion. 
 
 In  the  Council  of  Nice,  thefirft  that  fubferibed 
 was  SnfiathitH  Patriarch  of  Antioch  before  the  Le- 
 gates of  the  Bifhop  of  Rome  :  Theodor.  li.  1,  c.  7.  So 
 did  Hofius  Biftiop  of  Corduba  in  Spain,  as  Athanaf. 
 Apolog.  2. 
 
 In  the  Council  of  AfricJ^  the  Popes  Legates  had 
 the  laft  place,  Cone.  Afric. 
 Can.ioo,  In  the  Council  of   fj^^*!*'*1**6* 
 Calcedon  there  was  157. Tub-  y 
 
 fcribed  before  Philip  the  Popes  Legate.  In  the  fifth 
 Council  of  Covftantinople  \  Menna  their  Bifhop  was 
 Prefident :  EvagrU.  4.  c.  38. 
 
 And  if  the  Pope  had  not  then  fo  much  as  the  Pre- 
 fidency,  how  much  lefs  an  univerfal  jurifdi&ion  with 
 infallibility  ? 
 
 When  Stephen  the  Biftiop  of  Romi  determined  ju* 
 dicially  againft  rebaptizing  Heretieks,  and  excom- 
 municated Firmiliatnts  for  not  aflenting,  and  wrote 
 to  Cyprian  about  it,  what  did  they  do?  Did  they 
 either  fubmit  to  the  judgement  of  the  Pope  as  infal- 
 lible, or  obey  him  it  their  univerfal  Ruler?  No,but 
 Cyprian  ,  Firmilian  ,  'with  the  reft  of  the  Bi- 
 (hops,  did  unanimoufly  jo'yn  agairtft  che  Popes  de- 
 cree. 
 I  would  fain  know  by  what  fpeftades  the  Papifts 
 
 can 
 
( 
 
 6o 
 
 can  read  thefe  words  of  *  Cy 
 
 iailibility  in  them  ?  In  his 
 Epift.  74.  ^  Vempeitm,  he  faith  t(  us  "  [1  have 
 "  feat  a  Copy  of  our  Brother  Stephens  letters  which 
 "when  you  read  you  will  fee  his  error,  more  and 
 cc  more,  who  endeavoured!  to  maintain  the  caufe  of 
 V  Hereticks  againft  the  Cnnftians,  andagaintt  the 
 "Church  of  God,  For  among  things  which  he 
 <c  writeth  either  proudly  or.  nothing  to  the  pur- 
 c'pofc,  or  contrary  to  jiimfelf  and  ignorantly 
 "  and  unadvifedly ,  he  addeth  ,<#•£.  ]  Here  men- 
 tioning Pope  Stephens  pieading  of  Tradition  , 
 he  faith  Cl  ^Whence  is  that  tradition  ?  Is  it  from  the 
 Cc  Authority  of  the  Lord  and  the  Gofpel  ?  Comes 
 "  it  from  the  commands  and  Epiftles  of  the  Apoftle  ? 
 "  For  that  we  muft  do  thofe  things  that  arc  written , 
 "  God  tedifieth  and  propounded  to  Jo/hxa  faying  , 
 t;Let  not  this  Book  of  the  Law  depart  out  of  thy 
 "  mouth,  &c.  If  therefore  it  be  contained  in  the 
 Cc  Gofpel ,  Epifties  or  in  the  Afts ,  then  let  this  Di- 
 <c  vine  and  holy  Tradition  beobferved.  —  What  ob- 
 <c  flinacy  is  this?  And  what  preemption  ,  to  prefer 
 "  Humane  Tradition  before  Divine  appointment  ? 
 €C  and  not  to  conjider  that  God  is  angry  and  offended 
 c<  as  oft  as  humane  Tradidon  doth  lofe  or  pafs  by  the 
 ct  commands  of  God.  As  Ifaiak  faith,  This  people 
 cc  honoureth  me  with  their  lips ,  but  their  hearts  are 
 ct  far  from  me  :  in  vain  do  they  worfhip  me,  teaching 
 ct  the  do&rines  and  commendements  of  men  :  and  as 
 tx  the  Lord  in  the  Gofpel  reproveth  them  ,  Yee  re- 
 cc  jeft  the  commandments  of  God  to  eftablilh  your 
 c:  Tradition.  So  Paul  iTtK.6.3.  If  any  teach  o- 
 "tlierwife,  and  reft  noc  indie  wholfome  words  of 
 
 our 
 
<c  our  Lord  JefusChriil,  and  of  his  do&rine  he  « 
 <c  proud  (or  lifted  up  with  ftupidityj  knowing  no- 
 "  thing,  fromfuch  we  muft  depart. —  The  cuftome 
 <c  which  hach  crept  in  with  fome  ,  ought  not  to  hin- 
 <c  dcr  the  truth  from  prevailing  and  overcoming.  For 
 <ccuftome  without  Truth,  is  but  antiquity  of  error, 
 *  therefore  leaving  error,  let  us  follow  truth. — It  is 
 <c  through  a  fludy  of  preemption  and  contumacy 
 cC  that  a  man  will  rather  defend  his  own  wicked  and 
 V  falfe  opinions,  thanconfent  to  anothers  that  are 
 "right  and  true:  Paul  therefore  faith  that  a  Bifhop 
 *c  muft  be  no  quarrelier ,  but  mild  and  teachable; 
 *€  for  a  Biftiop  muft  not  onely  teach,  but  be  taught. - 
 C£  And  there  is  a  fpeedy  way  for  Religious  and  ficnple 
 "  minds  to  lay  down  error  ,  and  to  find  and  dilclofe 
 "the  Truth.  For  if  were-  *  ~L  .  [  r  . 
 ?  turn  to  *  theHead  and  Ori-  - £hac  1S  >  the  Scr** 
 "  ginal  of  Gods  tradition,hu- 
 i€  mane  error  ceafech,  and  whatfoever  was  in  cloudy 
 "darknefs,  it  opened  in  the  light  of  truths-  -If  the 
 <c  water  Pipes  be  ftopt,  do  we  not  run  to  the  foun- 
 c*  tain  to  fee  what's  the  matter.  -*-  So  now  muft.  the 
 "  Priefts  of  God  that  keep  his  cornrnaiKlement,  that 
 ■€  if  in  any  point  Truth  have  changed  or  wavered,we 
 "  may  return  to  the  original ,  even  the  Tradition  by 
 ci  the  Lord,  by  the  Golpcl  and  by  the  Apoftles :  and 
 Cc  the  Reafon  of  our  a&ion  may  rife  from  thence 
 cc  from  whence  both  order  and  beginning  did  arife.] 
 So  far  Cyprian. 
 
 If  the  Papifts  can  make  their  followers  now  believe 
 that  Cyprian  believed  the  Popes  infallibility,  or  that 
 the  Church  of  Feme  was  the  onely  keeper  of  Tradi- 
 tion, or  that  Traditions  were  not  tobetryed  by  the 
 Scriptures,  then  you  may  fee  to  whatpurpofcit  is 
 
 that 
 
that  they  mufl  needs  be  the  judges  of  Gontroverfic 
 and  the  fence  of  Scripture,  and  why  they  call  it  a 
 Nofe  of  wax ;  even  that  it  may  be  at  their  fervice, 
 and  fo  flexible  as  to  yield  to  what  fence  they  will  put 
 upon  it ,  when  they  will  needs  exercife  the  fame  Au- 
 thority on  the  Fathers  themfelves  who  in  their  fami- 
 liar Epiftles  fpeak  as  plain  as  they  can. 
 
 Firmilianm  ,  a  famous  Biftiop  writeth  a  confuta- 
 
 *  cjpmpg.  %%6.  tg7.    tio» °uf  P°PC  StepbensEVmc 
 and  therefore  took  him  not 
 to  be  infallible ;  and  he  parallels  him  with  the  Anci- 
 ent Hcreucks yAfarcion^  Apcllcs,  Vaientinta^  Bafili- 
 des,  as  bringing  in  error  under  pretence  of  Traditi- 
 on as  they  did.  And  faith  u  £  And  for  them  that  are  at 
 <s  Rome, they  do  not  in  all  things  obferve  thofe  things 
 cc  which  were  delivered  from  the  beginning  ,    and 
 "  do  in  vain  pretend  the  Authority  of  the  Apoftles  • 
 ci  as  may  be  feen  m  that  about  E after  and  about  ma* 
 tc  ny  other  Divine  myfteries ,   there  are  fome  diver- 
 cc  fides  with  them,  and  they  do  not  equally  obferve 
 <c  all  things  as  at  HitrtifaJem  they  are  ebferved.     As 
 "  alfo  in  many  other  Provinces  many  things  are  va- 
 "  ryed  according  to  the  diversity  of  places  and  names, 
 "  and  yet  no  breach  of  the  Churches  unity  and  peace 
 "  for  this.     Which  now  Stephen  hath  dared  to  do , 
 "breaking the  peace  with  us ,  which  his  anceftors 
 cc  kept  in  love  an  J  honor:  and  moreover  defaming 
 <c  Peter  and  Paul,  as  if  he  had  this  Tradition  from 
 cc  them.  •--  And  in  this  I  have  juft  indignation  at  the 
 "  open  and  manifeft  foolifhnefs  of  Stephen ,  that  he 
 ct  that  thus  boafteth  of  the  place  of  hisBifliopricke, 
 ccand  contended  that  heholdeth  the  fuccefiion  of 
 "  Peter,  upon  whom  the  foundations  of  the  Church 
 c<  are  laid,  doth  bring  in  many  other  Rocks  and  ma- 
 
 ktth 
 
(3°S) 
 
 **keth  new  buildings  of  many  Churches  while  by  his 
 u  authority  he  defendeth  that  there  is  Baptifmc   — - 
 46  And  as  to  the  confutation  of  Cuftome,  which  they 
 ctfeerntooppofe  to  truth,  who  is  fovain  as  to  pre* 
 <cfercuftom  before  truth?  Or  that  feeing  the  light 
 "  will  not  forfake  the  darknefe  ?   Except  that  when 
 "  Chrift,  that  is  the  truth,  was  come,  the  moft  anci- 
 M  ent  cuftom  would  have  in  any  thing  belpt  the  Jews, 
 "  that  leaving  the  new  way  of  truth  ■  they  remained 
 €c  in  Antiquity ,  Which  you  Jfricans  may  fay  again$ 
 "Stephen,  that  having  knowledge  of  the  truth  you 
 "  have  forfaken  the  error  of  cuftrfme.    But  we  do 
 "  both  joyn  cuftome  to  truth,  and  to  the  cuftome  of 
 <c  the  Romanes,  we  oppofe  cuftome  but  of  the  truth, 
 '•  from  the  beginning  holding  that  which  from  Chrift 
 <f  and  his  Apoftles  was  delivered  to  us.     Nor  can  we 
 "remember  any  beginning  of  this  -  —Yea  thou  arc 
 .'^worfe  then  all  the  hereticks  —  See  then  howigno- 
 <c  rantly  thou  dareft  to  reprehend  them ,  who  ft  rive 
 M  for.  the  truth  againft  a  lye.    For  who  fhould  more 
 "  juftly  be  angry  with  the  other  ?  he  that  defendeth 
 cc  Gods  enemies  or  he  thatconfenteth  ?  But  that  it  is 
 ,  "manifeft  that  the  ignorant  are  haughty  and  angry, 
 "  while  for  want  of  judgement  and  fpeech  they  eafily 
 Ci  turn  to  indignation  ;  fo  that  of  no  man  more  then 
 <€  of  thee  doth  Gods  Scripture    fay,  An  haughty 
 cv  man  breedeth  ftrife,  and  an  angry  manheapeth  up 
 u  fins  (iW  29.  iz.)  For  what  ftrifes  anddiffenffi- 
 .  "onshaft  thou  made  through  the  Churches  of  the 
 41  whole  world?  And  how  great  a  fin  haft  thou  heap- 
 c<  ed  on  thy  felf,  when  thou  haft  cut  otf  thy  felf  from 
 cC  fo  many  flocks  ?  For  thou  haft  cut  off  thy  felf:  de- 
 "  ccive  not  thy  felf:  For  he  is  truely  the  fchifmatick, 
 "  who  maketh  himfclf  an  apoftate  from  the  commu- 
 
0°4) 
 
 <c  nion  of  Ecclefiaftkal  unity.  For  while  thou  think* 
 <cefttofuipendallfrom  thy  communion,  thoudoft 
 C|  onely  fufpencJ  thy  felf  from  the  communion  of  all— 
 <c  Can  there  be  one  Body  and  one  fpirit  with  fuch  a 
 "a  man  whole  foul  perhaps  is  not  one,  foflippery 
 "  and  mutable  and  uncertain  is  it --And  yet  is  not 
 "Stephen  afhamed  to  patroaize  filch  againft  the 
 <c  Church  ,  and  for  the  defence  of  hereticks  to  divide 
 "  the  brother  hood ;  and  alfo  to  call  Cjprim  2l  falfe 
 "Chrift,  and  falfe  Apoftle  and  a  deceitful  worker; 
 "  who  being  confeious  that  all  thefe  were  in.  himfelf, 
 cc  did  by  prevention,  objed:  all  that  to  another  by  a 
 "  lye,  which  himfelf  defervedly  ought  to  hear]  So 
 far  Firmilianm. 
 
 The  queftion  is  not  whether  Stephen  of  Rcwc^  or 
 the  Eaftcrn  Bifhops  were  in  the  right ,  but  whether 
 thefe  paflages  do  not  fufficicntly  declare  ,  that  they 
 had  then  no  conceits  of  the  Popes  infallibility  ?  and 
 that  when  he  excommunicated  other  Churches,  they 
 took  it  but  as  an  excommunicating  of  himfelf,  and 
 therefore  plainly  called  him  a  Schifmatick. 
 
 In  the  Council  of  Carthage^y.  Bifhops  dcciced 
 cxprcfly  againft  the  fentence  of  the  Bifhop  of  Rome. 
 And Cjprian  m  Council  fp~aks  thus  "[[Let  every 
 €C  man  fpeakhisjudgemetrt,  jigging  no  man,  nor  re- 
 cc  moving  anyraaa  from  the  right  of  communion  ,that 
 Cc  thinks  others  fe. For  noac  of  us  takes  himfelf  to  be 
 "  a  Bilhop  of  Bifhops  j  or  by  a  tyrannical  fear  doth 
 <c  compell  his  Colleagues  to  obey  :  feeing  every  Bi* 
 c<  fnop  hath  by  licence  free  choice  of  his  own  liberty 
 Cf  and  power,  and  can  neither  be  judged  of  another, 
 <c  nor  can  judge  another  ;  But  let  us  all  exped  the 
 "  judgement  of  our  Lord  JefusChrift,  who  onely 
 "  and  folely  hath  power  to  kt  us  over  his  Church 
 
 "in 
 
05) 
 
 in  Government,  and  ro  judge  of  our  adions. 
 
 If  chis  be  not  as  plain  as  need  be  fpoken  againft  the 
 Papal  ufurpation,  I  know  not  what  can  be  accoun- 
 ted plain. 
 
 Yea  Cyftian  and  the  Ccnneil  fay  the  like  to  the 
 Pope himfclf  'TThefe things  3L'''/. 
 
 -dear  brother  we  fpeak  fSBS****  ***** 
 *  to  thy  confcience  for  the 
 
 "common honor  and  for  (implelove But  we 
 
 <c  know  that  fome  men  will  not  lay  down  that  which 
 Cc  they  have  once  drunk  in5  nor  eafily  change  their 
 "purpofe,  but  faving  the  bond  of  Peace  andcon- 
 <l  cord  among  Collegues  will  retain  fome  things  of 
 "  their  own,  which  are  once  grown  into  ufe  among 
 cc  them.  Wherein  we  do  neither  ufe  violence  ,  nor: 
 "  give  Laws  to  any ;  feeing  that  every  Ruler  (  or 
 "  Bifhop)hath  the  free  arbitration  of  his  own  will 
 4C  in  the  administration  of  the  Church,  as  one  that 
 c<  muft  give  account  of  his  doings  to  the  Lord.] 
 
 If  this  be  not  plain  {till  againft  Papal,  and  all 
 Archiepifcopal  government  of  Biftiops,  I  know  noc 
 how  a  man  fhould  fpeak  plain. 
 
 The  Council  of  Carthage  (faith  GrAtian  1>ift-99) 
 faith  tCQEventheP0pe'of  Rome  muft  not  be  called 
 "  the  umverfal  Bifhop.] 
 
 Gregory  called  the  great  Btfhop  of  Rom  ^  but  a  few 
 years  before  Boniface  claimed  the  univerfal  Epifco- 
 pacy ,  wrote  thus  againft  John  of  ConjUntinofle  who 
 would  have  had  fome  fuch  -  _  A  Q 
 title  "[Noneofinypredc-  G^^-8°- 
 "ceffors  would  ufe  this  prophane  word  (vi*>.  tini* 
 "  vcrfal  Bifhop  )  becaufe  if  one  will  call  himfelf 
 <c  univerftl  Patriarch ,  the  name  of  Patriarch  is  ftolti 
 "from  others :  But  far  be  it  from  a  Chriftian  fou! 
 
 X  u  thai 
 
CI 
 
 "  that  any  fhould  falfiy  afcribe  to  himfelfthat  where- 
 u  by  he  diminifheth  any  thing  from  the  honor  of  his 
 "  Brethren      To  confent  to  that  un  juft  fpeech  is  no 
 fc  other  thing  then  to  fall  from  the  faith.     One 
 Cc  thing  we  owe  to  the  unity  ©f  the  faith  ,  andano- 
 "  ther  to  fupprefs  pride.     And  I  fay  boldly  that  he 
 "  who  calleth  hirafclf  univerfal  P  aft  or  or  defireth  fo 
 <l  to  be  called  furpaffeth  the  Antichrift  in  pride — ] 
 So  Spift.  188./.6.    He  faith    "  Q I  have  faid  that 
 "  he  cannot  have  place  with  us ,  if  he  cerre&ed  not 
 ic  the  vanity  of  that   fuperfticious  and  ambitious 
 ct  word  which  hath  been  invented  by  the  firft  Apo- 
 "  ftate.     Andto.fpeak  nothing  of  the  injury  done 
 "  to  your  honor,  if  a  Biftiop  be  called  umverfal  9 
 <cthat  umverfal  once  failing  the  univerfal  Church 
 "  muft  alfo  fall.]]  Here  it  is  efpccially  to  be  noted 
 that  this  very  reafon  by  which  Gregory  condemneth 
 univerfal  Epifcopacy ,  is  now  ufed  by  the  learned 
 Papifts  to  prove  the  Popes  infallibility  :  For  they  ar- 
 gue that  the  Pope  cannot  err  defide  in  Cathedra ,  be- 
 caiife  elte  the  univerfal  Church  fhould  fail  with  him  if 
 he  fail. 
 
 The  fame  Gregory  in  Epift.  78.  faith  <l  £  It  is  a 
 "  thing  too  hard  to  endure  that  our  Brother  and  fel- 
 "lowBifhop,  fhould  be  alona  called  Bifhop  incon- 
 11  tempt  of  ail  the  reft  :  And  what  other  thing  doth 
 ci  this  arrogaccy  portend,  but  that  the  time  of  An- 
 ic  tichrift  approachcth  already  ,  info  far  as  heimi-% 
 *'  tared  him  who  difdaining  the  company  of  Angels 
 cc  affayed  to  afcend  to  the  top  of  Angularity?]] 
 
 A  man  would  think  that  all  this  fhould  be  plain  e- 
 nougfa  to  refoive  us  beyond  all  farther  do«btinj},that 
 the  Popes  Univerfal  Epifcopacy  is  new.  But  to 
 this  the  Piipifts  have  no  thing  to  fay  ,  but  a  fooiifh 
 
 pre- 
 
(i°r) 
 
 pretence  chat  John  of  Confiantincple  would  have 
 been  the  fole  Biihop  on  earth  ,  and  have  had  no 
 Bifhop  elfe  buc  himfelf  alone,  which  the  Pope  never 
 arrogated.  Anf.  A  filly  fhifc,  which  fuppofetlv  all 
 tke  world  to  be  fo  unrealbnable  as  ro  be  fatisfied  with 
 any  thing ,  ,or  elfe  would  make  them  fo  :  A  fhifc  that 
 hath  not  a  word  or'  -proof  co  fupport  it  ,  but  contra- 
 di&eththefullcourfeof  Hiftory,  and  the  words  of 
 Gregory  them felves/  which  all  (hew  that  it  was  buc 
 an  univeffal  Epifcopacy  to  which  all  othfer  fhould  be 
 fubjed,  which  John  of  CovftantinodU  did  challenge; 
 if  fo  much.  *  And  all  their  fhew  of  proof  of  the 
 contrary  is,  becaufe  Gregory  here  faith  that  [[He 
 would  be  alone  called  Bifhop  ]]  But  chats  not  as  if 
 diredly  in  terms ,  but  onely  by  confequence ,  he  is 
 fuppofed  to  lay  fuch  a  claim ,  in  that  he  claimed  the 
 title  of  Hniverfal  BiJhoP.' Buc  -     .    .     . 
 
 I  now  fee  that  thePapifts  will  JJ *fS* «««'<**•• 
 make  anofe-ofwax  of  their 
 own  Popes  Writings  as  well  as  of  the  Scriptures ;  and 
 that  the  Pope  hath  no  more  the  gift  of  fpeaking  intel- 
 ligibly than  <Pe  t ery  Taul  or  Chrifi  himfelf  is  by  chera 
 fuppofed  to  have.  And  therefore  what  fhould  they  talk 
 any  more  of  a  living  judget  wlien  that  living  judge 
 himfelf  cannot  fpeak  fo  as  to  be  uaderftood? 
 
 P  latin*  faith  that    "[^Bonifacim  tertitu  a'Thca 
 cc  ImferatQreobtinttit,  magna,  tauten  contentune^Stc. 
 *c  That  Boniface  the  third  obtained  of  Pboea*  the  Em-  ' 
 <cperor,  but  not  without  great  contention,  that  the 
 "  feat  of  the  blefTed  Apoftle    „,  .    .    .   „   ,e 
 «  Peter  which  is  the  Head  of   «*™  «*•**/•  ^ 
 "  all  Churches,  fhoujd  be  fo  called  and  accounted 
 "  of  all ;  which  place  indeed  the  Church  ofConftan* 
 "  tintflt  did  fcek  to  challenge  to  it  felf—  -j 
 
 X  2  So 
 
So  that  it  was  the  fame  place  or  name  which  the 
 Bifhop  of  Conftantinople  would  have  fradv  which 
 Bom/act  after  got ,  and  not  as  TielUrmine  feigneth , 
 a  quite  different  thing.  Nay  I  cannot  perceive  any 
 probable  evidence  thac  Boniface  himfelf  had  any 
 thought  of  that  Univerfal  Jurifdiftion,  which  now 
 is  arrogated,  bat  onely  to  be  the  Greateft  and  High  • 
 eft  of  all  Bifhops  ,  and  in  that  fence  called  the  Head 
 or  the  univerfal  Bifhop. 
 
 If  they  kriew  the  Pope  to  be  the  fupreme  infallible 
 head  of  all  the  Chiarch,  why  did  the  Council  of  Gal- 
 cedon(thc  fifth  general  Coun- 
 VU.  Bmnium  Tern, i.Cenc.      y^  examin  £    *  Epift  je,and 
 part  1.  art.  4.  c one. C diced.  c  r  *  •  1 
 
 p.  218.  wptrt.  i.Atu  profefsto  reciveit  onely  on 
 fine.  gene.  1.  Cotlat.6.p.  its  agreement  with  former 
 1  o  r .  er ;  ellit.  & .  p.  1 1 $ .  doSrine  ?  Yea  why  did  this 
 Vd   toxfiim.  Vigil  in   Council  condemne  Pope  Vi- 
 
 jj,  de  3  captHlt*  ?  Yea  and  ana- 
 
 thematize all  that  condemned 
 not  Theodonts^  of  whom  VigiUm  was  one  ?  and  this 
 in  a  Dodrinal  Point ,  Whether  Hereticks  may  be 
 condemned  after  death  ?  Yea  they  pronounce  the 
 Pope  and  his  adherents  defenders  of  impiety ,  and 
 fuch  as  cared  not  for  Gods  decrees ,  or  the  Apoftles 
 pronunciations  ,  or  the  Fathers  Traditions.  If 
 thefe  165.  Bifhops  had  believed  the  Popes  infallibili- 
 ty ,  they  would  rather  have  crarcd  his  Definitive 
 fentence.  And  why  did  the  Council  of  Cdctdon  alfo 
 Decree  without  the  Popes  confent,  that  the  Bifhop 
 6f  Conftdxttneplc  was  equal  with  him;and  the  5  -fixth 
 general  C  ouncil  confirm  it  ? 
 
 Any  aaan  of  undemanding  that  readeth  over  the 
 Decretals  of  the  feveral  Popes  (hall  find  befides  all 
 
 other 
 
(3°9) 
 
 other  errors,  fo  many  falfe  expofuions^of  Scrip" 
 ture,  even  common  reafon ,  and  the  Papifts  them-  . 
 felves  being  judges,  that  there  needs  no  other  proo* 
 that  they  are  too  fallible. 
 
 AMHfiim  in  /.  2.  Contr.     Augufl.  S.  2.  CentrVonJ 
 
 €C  cila  qtta  per  fingulat  regv- 
 <c  ms% &c.  That  is,  Who  knoweth  not  that  the  very 
 "Councils  themfelves  which  are  held  in  feveral  Re- 
 M  gions  or  Province  s,  do  without  more  ado  yield  to 
 u  the  authority  of  fuller  Councils  which  are  made  out 
 "of  the  whole  Chriftian   world?  And  that   the 
 "full  Councils  themfelves  which  were  before  are 
 «'  oft  >  mended  by  the  later,    *  Qr  Corrcaed# 
 "when by  iome experiment 
 <c  of  matters  that  is  opened  which  before  was  (hut  up, 
 "  and  that  is  known  which  lay  hid,  and  this  without 
 "  any  fmoak  of  facrilegious  pride,  without  any  infla- 
 "  tion  of  arrogancy,  without  any  contention  of  livid 
 Cc  envy,  with  holy  humility,  with  Catholike  peace, ' 
 "  with  Chriftiaa  charity.] 
 
 This  he  brings  as  amajere  to  (hew  the  Donatifts 
 the  invalidity  of  Cjprians  authority ,  telling  them 
 that  it  is  the  holy  Scriptures  that  are  undoubted 
 and  of  unqueftionablc  credit,  but  not  the  writings 
 of  any  Biftiops  fince ,  no  nor  of  Councils  them- 
 felves. 
 
 This  place  of  Aufiin  doth  confirm  the  FrencbV*- 
 pifts  as  well  as  the  Italian,  that  they  have  nothing  to 
 fay  againft  it  ,  that  without  meer  im  pudency  can  be 
 thought  to  be  of  any  weight.  What  is  vainly  faid 
 by  them  ,  you  may  fee  anfwered  in  A.  B.  Laud's 
 ;  Book  again  ft  Fifier  and  A.  C.  Pag.  240,  241, 
 242. 
 
 X   2  In 
 
In  Aufiines  Book  againft  Petilianm  the  Donatift 
 the  very  queftion  debated,  is ,  How  they  may  know 
 where  the  true  Church  is  ?  And  is  it  not  a  wonder 
 that  zAnflin  never  remembred  to  direft  them  to 
 Mome  ^  or  to  the  Popes  infallibility  ,  if  that  had  been 
 the  approved  way?Here  then  what  way  Jufiin  went 
 
 A         a     ~  rr      ,    r,  CaP'    2'    Pa£'       (   **&*    Edifr. 
 
 c  i&i  Parts)  141.      jguaftto  certe 
 
 <c  inter  nos  verfatur  ,  abi  fit 
 <c  Ecclefia  ?  utrurn  apudnos,  an  aptt'd  illos  ?  —  £hiid 
 <C  ergofatturi  fnmm  ?  in  verbid  nofiris  earn  quafituri, 
 ,Cc  an  in  verbis  capitis  fui'Domini  noftrijefu  Chrifii  : 
 c<  &  puto  qmdinillifu&Qjh&t  is,T[equcftion  hand- 
 led between  us  is   where  is  the  Church?    with 
 <c  us  or  with  them?  What  muft  we  do  then?  muft 
 le  we  feefc  it  in  our . words.or  in  the  words  of  our  Lord 
 "JefusChrift  o**r  head?  I  think  in  his  who  is  truth 
 ctit  felf,  and  beft  knows  his  own  body,  iTim.^.  The 
 P  Lord  Joioweth  who  are  his-*-]  Cap^.p.  142.     Sed 
 •  cc  ut  dicer e  c&perjtm,  ncnaudiamus>k(zc  dico,  bacdicis, 
 ''fedaudiatww,  h<zc  dicit  dominm.dcc.  That  is,  But 
 cc  as  I  began  to  fay,  Let  us  not  hear  9  1  fay  this,  and 
 cc  you  Jay  that,  but  let  us  hear,  Thus  faith  theLord. 
 *c  There  are  certainly  the  Lords  Books,  to  whole  au- 
 ci  thority  we  both  confent,  we  both  believe  them,  we 
 <c  both  obey  them  ;  there  let  us  feek  the  Church  , 
 cC  there  let  us  difcufe  our  caufe.  -•>-  Auferantur.ergo 
 ^  ilk  de  medio ,&c.  Away  with  thofe  things  from  a- 
 "  mong  us ,  which  we  bring  againft  one  another  , 
 "  not  out  of  the  Divine  Canonical  Books ,  but  from 
 ,c  elfwhere  — *  Slftia  note  httmanis  dcctimlntk&c&z- 
 cc  caufe  I  will  not  have  the  holy  Church  to  he^de- 
 f*  rnonftrated  by  humane  documents ,  but  by  Gods 
 "  Oracles.    For  if  the  holy  Scriptures  have  placed' 
 
 the 
 
"  the  Cfiurch  in  Africa  alone,  and  in  a  few  places  of 
 <c  Remeficc.  then  whatsoever  may  be  brought: out  of 
 <c  other  papers,  the  Church  is  oneiy  with  theDo- 
 "natifts.  .'Si  atttem,&cc  But  if  the  Church  of 
 "Qwft.is  placed  by  the  Divine  and  moft  certain 
 ie  teftimonies  of  the  Canonical  Scriptures  in  all  Nati- 
 <c  tlops;  then  what  ever  they  bring ,  and  whence 
 <c  ever  they  recite  it,  who  fay,  Lo  hereisChrift,  or 
 tc  lo  there ;  let  us  rather,  if  we  be  his  fheep  hear  the 
 "c  voice.pf  oyr  Shepherd,  faying ,  Believe  them  not. 
 ,c  For  thbfe  parcels  are  not  found  in  many  Nations, 
 "where  that  (Church)  is  :  but  it,  which  is  every 
 "  where,  is  found  even  where  they  are;  therefore 
 Cc  let  us  feek  it  in  the  holy  Canonical  Scrip* 
 cc  cures.]] 
 
 AncTihushegoeson  and  proves  at  large  by  the 
 Scriptures  the  true  Church  y  fitting  all  as  meet  to  the 
 prefent  fchifme  of  the  Papifts,  ahnbftasif  he.  had 
 feen  and  named  it.  * 
 
 'C&  '18.  Begins  thus  "£Becaufe  therefore  the 
 c  c  holy  Church  is  manifefftly  known  in  the  Scriptures, 
 "  ®,9,J  RemotU  ergo  omnibus,  &e.  Laying  afide 
 ''therefore all  fuch  matters,  let  them  demonftrate 
 "their  Church  if  they  can  ;  not  in  the  fpeeches* 
 "  and  rumors  of  the  Africans ,  not  in  the  Councils 
 <c  of  their  Bifhops,  not  in  the  writings  of  any  dif- 
 "puters,  notinfignes  and  fallacious  Miracles,  be- 
 "caufe  we  are  prepared  and  cautioned  againft  fuch 
 "  things  by  the  word  of 
 "God:  but  in  the  writings  C*^  x  ' 
 
 cc  of  the  Law  jn  the  predictions  of  the  prophets,  in 
 cc  the  Pfalms,  in  the  words  of  our  Paftor  hinafelf,  in 
 "  the  preachings  and  labors  of  the  Evangelifts,  that 
 "  is,  in  all  the  Canonical  authorises  of  the  facred 
 <c  Books.]  X4  Next 
 
Next  he  (hews  that  it  muft  not  be  out  of  Parables, 
 Allegories  or  fuch  Scriptures  that  make  no  more 
 for  one  fide  then  the  other  (what  then  ?  doth  he  tell 
 them  that  it  is  all  fuch,  and  fend  them  to  Rome  to 
 know  the  fence  ?  no)  but  it  is  the  plain  Scripture  of 
 which  he  produceth  abundance  that  muft  tell  us 
 which  is  the  true  Church.  And  he  thus  begins  the 
 19  Chap. 
 ,c  Omijfis  ergo  file  Letting  pafs  therefore  the  fnares 
 #*,*     '^Mm.mm  r^f  delSyes  let   him  (hew 
 
 **«9.«-U4.  <<their chUrch,e^.  and  fo- 
 11  (View  it ,  as  not  to  fay,  Its  true,  becaufe  I  fay  ir,or 
 ''becaufe  my  collegue  faid  it,  or  thefe  colieguesof 
 ct  mine,  orthofeBiftiops,   or  Clerks,  orourLayity, 
 
 "  or  therefore  its  true  *  be- 
 
 *  How  fit  is  this  wedge  cccaufc  thefe  or  thofe  won- 
 tor  Matte*  Kn&t  itbewii      «  j  %         v      t\ 
 
 but  apply  it,  k  may  call-  „  der*  WCr*  d°ne  ^  D°»f*» 
 ly  cleave  his  new  found  a-  or  Pontttu  ,  or  any  Other, 
 cion  of  the  fafcfi,  'ior  becaufe  men  pray  and 
 
 cc  are  heard  at  the  Memories 
 11  (orJflirines  }  of  ours  that  are  dead,  or  becaufe 
 **"fuch  or  fuch  things  happen  there  ,  or  becaufe  that 
 IC  brother  of  ours ,  or  that  fifter  of  ours  faw  fuch  a 
 ct  fight  waging,  or  had  fuch  a  dreaming  vifion  fleep- 
 
 *  ing.  Away  with  thefe  either  fi&ions  of  lying 
 **  men, or  wonders  of  deceiving  fpirjts:  For  either  the 
 <c  things  that  are  faid,arc  not  true,or  if  any  wonders 
 <c  are  done  by  hereticks,  we  muft  the  more  beware, 
 ce  feeing  the  Lord  when  he  told  us  there  would  come 
 <c  decei  vers,who  by  doing  certain  figns  would  deceive 
 li  if  it  were  poffible,  even  the  ele&,  addeth  ,  Lo  I 
 "  have  foretold  you,--  And  if  any  be  heard  praying 
 "at  the  Memories  of  hereticks,  it  is  not  for  the 
 f'defert  of  the  f  lace ,    but  the  defert  of  his  defire 
 
 that 
 
(»»0 
 
 1  c  that  he  receiveth  good  or  evil.  —No  man  can  have 
 u  Chrift  for  his  head,  that  is  not  in  his  Body ,  which 
 <c  is  the  Church :  which  (Church)  we  muft  know  as 
 Cc  wc  do  Chrift  himfelf  in  the  facred  Canonical  Scrip- 
 <c  tures,  and  not  to  inquire  into  the  various  rumors 
 <c  of  men  and  their  opinions,  and  deeds,  and  fayings, 
 "  and  fights.  --But  let  them  (hew  me  whether  they 
 €<  have  the  Church ,  no  way  but  by  the  Canonical 
 "  books  of  the  divine  Scriptuers :  Becaufe  neither  do 
 "  we  therefore  fay,  that  they  ought  to  believe  us  that 
 "we  are  in  the  Church  of  Chrift,  becaufe  that 
 *  ,c  (Church)  which  we  hold  is  commended  by  Optatm 
 u  Mdevitanw  ,  or  by  Amhrofe  of  Miliany  or  in* 
 "  numerable  other  *  Bilhops 
 "of  our  communion,  or  be-     *  Was  the  Pope  of  Rime 
 
 «■**£  profaed  (or    -f  %*%  >~< 
 
 "  praifed)  by  the  Councils  or    church  ? 
 
 <c  our  Collegues ,  or  becaufe 
 
 u  through  the  whole  world  in  the  holy  places  which 
 
 *  arc  frequented  by  our  communion  ,  fo  great  mar- 
 
 "  vailes  of  hearings,  or  healings  are  done  (here-fonjc 
 
 "  are  named.)  Whatever  things  of  this  fort  are  done 
 
 "  in  the  Catbolike  Church,  are  therefore  to  be    -^ 
 
 "  approved,  becaufe  they  are  done  in  the  Ca- 
 
 "  tholike  Church  ,  but  it  is  not  therefore  manifefted 
 
 "  to  be  the  Catholike  Church ,  becaufe  thefe  things 
 
 '  "  are  done  in  it.  --Thisheteftifietbis  written  in  the 
 "Law  and  the  Prophets  and  Pfalms;  this  we  have 
 "  commended  by  his  own  mouth.  Thefe  are  the  do- 
 cuments of  our  caufe  ,  thefe  are  its  foundati- 
 c'ons,  thefe  its  upholders  (orconfirmers.)  Wc 
 "  read  in  the  Afts  of  the  Apoftlcs  of  fome  Be- 
 
 |  'Mtevers,  that  they  daily  fearch'c  the  Scriptures 
 "  whether  thofe  things  were  fo  :  What  Scriptures? 
 
 But 
 
f3«4) 
 
 "  but  the  Canonical  of  the  Law  and  prophets?  Hcre- 
 
 "  to  are  added  the  Gofpels,  the  Epiftles  of  the  Apo- 
 
 cc  files,  the  A&sof  cheApoftles  and  the  Revelation 
 
 cc  of  John.    Search  all  thefe,  and  produce  fornewhat 
 
 "  manifeft  which  will  demonftrate  that  the  Church 
 
 o  "  either  *remaiiieth.' in  »^/- 
 
 Or  Rome.  <c  ^  %Q^  is  tQ  be  from 
 
 cc  ^fric^  fo  that  it  may  he  fulfilled  which  the  Lord 
 "  faith^  ThisGofpelof  the  Kingdom  (hall  be.prca- 
 iC  died  in  all  tlie  world, &C.  But  bring  fomewhat  that 
 "needcth  not  an  interpreter,  that  you  may  not  be 
 "convinced  that  it  fpeaks of  another  mattered  that  - 
 *c  vou  ftrive  to  turn  it  toy  our 
 *  Like  tfac  Papifts,  F*f«  ^  own  fence  *—lcW  25. 
 ™  w  ;  er  p  «  F-     <c  £Tbe.  qucftk)n  4   nof  dark 
 
 \m  wmch  they  may  deceive 
 *(  you--  You  fee  the  Church  is  every  where  oiffufed , 
 u  and  increafcth  to  the  harveft.  j 
 -  This  whoif  Sook  of  sAttfiin  is  written,  as  if  it  had 
 been  purpofed  as  a  confutation  of  the  Papifts  that 
 have  the.  Church  toxontaiq,  pnely  the  Rcmane 
 :lon,,  arid,  exclude  all  die  reft  of  the/world,  and 
 wtft  try  the  Scripture  by  the'Church  ,  and  rAot  the 
 ChiifchJby  Jtfic  Scripture,  but  fly  to  I  know  not  what 
 vinons.  and  '.pretended  ,  miracles  to  .prove  their 
 Church  which  AhJUh  profefTtth  are  not. a  proof  no 
 not  of  the  true  Churchy  though  there  bei^uch  more 
 then  there  to  bqa$of  :  fo  that  the  Papifts  canuot 
 hereby  that  Attain  thqs  dealeth  with  the  Donatifts, 
 beeaufe  they  denyed  the  Church  of  Row*  and  believ- 
 ed the  Scripture :  he  ex^rcfly  enough  prevented)  all 
 fuch  exp.oikipns  of  his  words. 
 
 4Hgujl.  CM.  Crcfcon  li.i.  j      ^ugufi.  con-  CrefconiHtit  It. 
 *•$$•  2.    cap.    33.  /?.   177.     Saith 
 
<c 
 
 [EgohvfusEpiftoltet&c.  Lara  not  bound  by  the 
 
 authority  of  this  Epiftle  (  of  Cjprians  ad  Jubai :) 
 c'beeaufcItakcnot  Cipriani  Epiftlesto  bcCanoni- 
 €c  cal,  bat  by  the  Canonical  I  confidcr  them  and 
 c<  that  in  them  which  agreeth  to  the  authority  of  rfie 
 ''Divine  Scriptures,  I  accept  with  his  praife,  but 
 ct  that  which  drfagrceth  I  refufe  with  his  peace.  And 
 ic  fo  if  thou  hadit  recited  thofe.  things  which  he 
 Cc  wrote  to  fubajan  out  of  fome  Canonical  book  of 
 "  theApoftles  or  Prophets,  I  (hould  have  had  no- 
 u  thing  at  all  to  gain- fay  :  But  now,  feeing  what  thou 
 sc  recitcft  is  not  Canonical,  by  that  liberty  to  which 
 "  the  Lord  hath  called  us,  I  refufe  it,  &C.J  And  he 
 "  compareth  it  to  Peters  compelling  the  Gentiles  to 
 "Judaize  Gal.  2.  (hewing  that  even  "Peter  fhould 
 cC  have  been  fo  refufed  in  error. 
 
 The  words  of  AufiininJEpift.  19,  ad  Bier  on.  are 
 commonly  cited  <c  £  I  have 
 <c  learned  to  give  onely  to  ^JW  ad  Hieron.Ep. 
 <c  thofe  writings  which  are 
 •c  now  called  Canonical ,  this  reverence  and  honor, 
 Ce  as  that  I  dare  fay,  that  none  of  them  erred  in  wri- 
 "  ting :  but  others  I  fo  read,  that  how  boly  and  lear- 
 Cfnedfoever  they  be,  I  do  not  therefore  think  it 
 cctrue,  becaufe  they  fo  judged ,  but  becaufe  they 
 "  perfwade  me  either  by  thole  Canonical  books  or 
 ci  by  probable  reafon  that  they  fay  true.] 
 
 As  commonly  cited  is  that//.  3.  Cont.  Maximin. 
 •Arrianxa^.pag.  (mihi)  3  06. 
 cc  fSed  nunc  nee  twtJkz.  But    **»«£  cont.  Maxim*.  I. 
 
 tC  1  1  T  ?'•  C,     14. 
 
 now  neither   ought   I  as    J/iA    ;'  A     , 
 
 fore- judging  (or  for  pre-  .<Pf*Ln.expofit  2. 
 
 "  judice)  to  bring  forth  the 
 
 f €  Nicene  Council,  nor  thou  the  Council  of  Arinti- 
 
"  um;  I  am  not  bound  by  the  authority  of  this  nor 
 ci  thou  of  that,  Let  matter  contend  with  matter,caufe 
 *•  with  caufe,  reafoa  with  reafon  ,  by  the  authorities 
 €e  of  the  Scriptures,which  are  witncfTes,not  proper  to 
 "  -cither  of  us^  but  common  to  both.  ] 
 
 It  were  too  long  to  recite  the  fourticth  part  which 
 jiuguftine  huh  to  this  purpofe.  He  that  would  fee 
 more,  let  him  read  his  Ep$.\\z*&  de  Morib.Scclef. 
 Cathd.c.j.&  EpiftAii  &Contr.Faufifim  Ii.l1.c5. 
 &  de  Trintat.  li.  3 .  &c. 
 
 The  words  of  Optatuslib.  5.  adverf.  Parmtn.  are 
 
 frequently  cited  by  our  writers  :   which  are  thus 
 
 ;        ■      '     "V -Qft&rendi  font  indices  ficc. 
 
 O^ush.i.  adverf.  Far-    "^nu^eek  judges.     If 
 
 "Chriftians,  they  cannot  be 
 cC  admitted  on  either  fide,  becaufe  by  fiding  the  truth 
 £  is  hindred.  We  muft  feekta  judge  abroad  (  or 
 lc  without.)  If  a  Pagan,  hecannot  know  theChri- 
 **ftians  fecrets.  If  a  Jew  1  he  is  an  enemy  to  the 
 €c  Chriftian  Baptifm.  On  earth  there  can  no  jndg- 
 Cc  mentofthis  matter  be  found.  We  muft  feek  a 
 Ct J^ge  from  heaven.  But  wherefore  fhould  we  go 
 1*  knock  at  heaven,  when  we  have  it  here  in  the  Gof- 
 <l  pel?  A  Teftawent  (I  fay,becaufe  here  we  may  well 
 "compare  earthly  things  to  heavenly  J  is  fuch,  as 
 <c  that  a  man  that  hath  many  fons ,  doth  command 
 '  ..  A  *  _  .  „  "them  all  himfelf  as  long  as 
 ?$££i?$;l  " the  **«  is  prefer  there 
 vindicating  this,  c  ■  *s  then  no  need  of  a  Tefta* 
 
 "ment.  SoChrift,aslongas 
 cC  he  was  prefent  on  earth(though  yet  he  be  not  wan- 
 ctting  or  abfent)  commanded  the  Apoftles  whatever 
 "  wis  needful,  for  the  time.  But  as  a  father  when 
 ct  he  feeleth  himfelf  neer  to  death ,  fearing  left  after 
 
 his 
 
(1W) 
 
 cl  his  death ,  the  Bcethren  {hould  unpeaceably  quar- 
 "  rel,  doch  before  witnefs  put  his  Will  out  of  his 
 i€  dying  breft  into  writings  which  may  endure.  And 
 "  if  there  (hall  rife  any  contention  among  the  Bre- 
 thren, thejfgo  not  to  the  Grave,  but  feek  the 
 cC  Tcftament ;  and  he  that  rcftcth  in  the  Grave  doth 
 ic  (ilently  fpeak  by  the  writings.  The  Living  (Lord) 
 "  whofe  the  Teftaaitnt  is,  is  in  heaven.  Let  his  will 
 <c  therefore  be  fought  in  the  Gofpel ,  as  in  a  Tefta- 
 "  ment.] 
 
 The  Author  af  the  imperfeft  work  on  tMat.  * 
 commonly  imputed  to  Cbryfiftemc  Homil.  49.  faith 
 'TAt  this  time,  fincehercfie      .3        ...  J   ,. 
 -hathpoffeffedthefeChur.    £.T        "  ""h% 
 "  ches,  there  can  be  no  proof 
 c<  of  true  Chriftianity,nor  any  other  refuge  of  Chri- 
 "ftiaas,  that  would  know  the  truth  of  Belief,  but 
 <c  the  Divine  Scriptures.   For  before  it  was  declared 
 u  by  many  means,  which'  was  the  Church  of  Chrift, 
 "  and  which  was  Gentilifm.  But  now  it  is  by  no  way 
 Cc  known  t#  them  that  would  know,  which  is  the  true 
 ci  Church  of  Chrift,  but  only  by  the  Scriptures.  — 
 "  How  therefore  (hould  he  that  would  know  which  • 
 *-  is  the  true  Church  of  Chrift ,  come  to  know  it , 
 ci  but  o'nely  by  the  Scriptures  ?] 
 
 One  would  think  this  were  plain  enough ,  if 
 the  Papifts  were  not  the  Judges  of  the  meaning 
 of  all  writings  f  as  well  as  the  holy  Scriptures  » 
 which  condemne  their  caufe  ? 
 
 • 
 
f  3i3) 
 
 Saith  <c  [Vxdeprobamwli- 
 <c  i>res,fkc.  How  do  we  prove  that  the  Books  of  our 
 u  Religion  are  wticten  by  Divine  infpiration  ?  Many 
 "  wayes ,  of  which  the  firft  is  the  truth  of  Scripture 
 cC  it  felf,  then  the  order  of  things ;  the  agreement  of 
 "precepts,  the  manner  of  fpcech  without  aftera- 
 ction (or  compaflesjand  the  purity  of  words:  There 
 g  "  is  added  aHb5  the  quality  of  the  writers  and  prea- 
 u  chers ;  that  meer  men  could  not  have  delivered 
 Cc  fuch  Divine  things,  and  vile  men  fuch  high  things, 
 "  and  uneloquent  men  fuch  fabtile  things,  unlefs  they 
 t6  were  filled  with  the  Holy  Ghoft.  And  the  force  of 
 <c  the  preaching  of  it,  which  it  had  when  it  was  prea- 
 ccched,  though  by  a  few  contemned  men.  Hereto  is 
 <c  added  the  witnefs  of  the  contrary  party  ,  as  the 
 "  Sybils  or  Philofophers  :  the  expulfion  of  adver- 
 c '  faries ;  the  utility  of  the*  confequenfs  3  the  event 
 <c  which  by  acceptations  and  figures  and  prediftions 
 <c  were  foretold  :_"  and  laftly  the  Miracles  which  were 
 u  continually  wrought  till  the  Scripture  it  felf  was  re- 
 <c  ceived  by  the  Nations :  of  which  this  fuffieeth  for 
 "  the  next  Miracle  that  it  is  known  to  be  received  by 
 "all.] 
 Saith  Chamier  citing  this  paflage ,  Here  are  argu- 
 .   r  ■  ments  enough  to  prove  the 
 
 rMV-mfy  *•**  authorjty  of  Scripture,  inter- 
 nal  and  external;  but  no 
 mention  of  the  Churches  antecedent  judgement  to 
 determime  it.  The  fame  may  be  fajd  of  Enfebitu^ 
 Auftin  and  the  reft  that  prove  the  Scripture  and 
 Chriftian  Religion. 
 
 Hiercms 
 
Hiercmes  words  *re  frequently  cited  on  Math.  2  3 . 
 *'VHk  cjhm  de   Scripturis,  .    %.   . 
 
 "  &c.  This  is  as  eafily  con-    HttTm- l*'  *"*  **' 
 "  temned  as  proved,  bceaufe  it  hath  not  authority 
 €c  from  the  Scriptures.  ]  And  on  Ifaiah  8.    He  faith 
 " f Sike  aliqtiodtihitatis£>CC.        ,         .   „    ort,    . 
 •'  If  you  doubt  of  any  thing    «™l n  +  *&  <"'; 
 "know  what  is  written-- 
 <c  If  you  would  know  the  things  that  arc  doubt* 
 "  fal,  rathe^give  up  your  felves  to  the  law  and  to  the 
 *c  testimonies  of  the  Scriptures.]    And  on  the  86. 
 pfalm,  HeTaith  <€ ^guam* 
 
 -Though  there  be  fome  J^^™*'*-"' 
 st  Saint  after  the  Apoftlcs  ne- 
 ctver  fo  eloquent ,  yet  he  hath  not  authority.]  And 
 Epift.adRuftic.  "  [[Since  cove toufnefs  entered  into 
 "  the  Church  as  into  the  Empire  ,  the  Law  is  pcrtfh- 
 a  ed  from  the  Priefts ,  and  the  vifion  from  the  Pro- 
 "  phets.] 
 
 And  the  fame  &ieror%e  Epift.  aABvagr.  (foL  150. 
 Edit.  HajiL  per  Froben^  1 5 16.  Towo.  3 .  &  pag.  329. 
 Edia.fBafiLi$36.Torm.2.)  Saith  thus  "[guid 
 tfi  emtm  facit  exceptaerdinatione  £pifeopHS%  quod  pre f* 
 <c  byter  nan  faciat  ?  Nee  altera  Rtmana  urbis  Eccle  ■ 
 Cc  fta ,  altera  tctiui  $rbu  exiftimanda  eft :  Et  Gallia , 
 V  &  Britannia  ,  &  Africa  , 
 
 *  #P*rjfr ,  &Oriens>  &fndia    Erf/^r  \n  his  fir 3  Aonc 
 x  tationsiaith  that  [pac  olim 
 
 forttjfevcrt,  nunc  rn*g*d ex  parte  emmntata  funt  ,viz.  ^gupf** 
 quM  Eitgubienfem  Epifcopnm  cum  Romano,  nee  put  at  ullum  Kpifce- 
 pum  Alio  majonmeffsuifiquifenui  fuperat  bmilttate,  (&  non  fuut. 
 Epifefpum  quovisftccrdotepreflantiertmejfey  nifi  qttod  jus  bibet  or. 
 ditvmdi-']  But  in  feis  latter  Annotations  he  merrily  leferreth  aA 
 the  equaiiry  in  their  rcfpe&tothc  Beacon*;  thai  he  might 
 fees  to  tbtte  the  oftcBSc. 
 
cc  omnes  'Barbara  nationes,  unum  Chrifttm  adorant, 
 <c  unam  cbjervant  regular**  veritatis.  Si  Author  it  as 
 '*  qu^ritar,  Orbx  major  eft  Vrbe»  Vbicunqnefuerit 
 \*  Spifcoptu^fivs  Roma,  fiveEttgHbii,  five  Conttan- 
 t(  tinopoli  five  Rhegii^five  Alexandria  five  Tanis^ejaJ* 
 "  dem  meriti^e'jHfdem  eft  &  facerdotii.  Potentia  di- 
 tS>  vitiarum,  &  paupcrtatta  bumilitas  ,  vel  fublimior- 
 4c  em  velinferiorem  mEpifcopum  non  facit.'  Cater  am 
 "  omnes  Apoftdornm  fttcceffores  funt.  Sed  dicU% 
 *6  Quomodo  Rom&  ad  ttftimonUim  Uiaconi  presbyter 
 <c  ordinatur?  Quid  mihi  prefers  twins  nrbis  confue* 
 ^tftdinem}  Glmdpaucitatem  %  de  qua  ertumeftfu- 
 ie  percilinm  in  leges  Ecccfia  vindicas  ?]  That  is£For 
 "  what  doth  a  Bifhop  except  ordination  which  a 
 "  Presbyter  may  notdo?Nor  is  the  Church  of  the  Ro- 
 11  maneCity  to  be  efteemedone  and  theChurch  of  the 
 whole  world  another  ;  Both  France,  and  Brittaine, 
 ci  and  Afru\,  and  Ttrfia,  and  the  Eaft,  and  fndta, 
 u  and  all  the  Barbarous  Nations  do  worfhip  one 
 "  Chrift ,  and  obferve  one  Rule  of  truth.  If  you  feek 
 •'for Authority,  the  worlds  is  greater  than  the  Ci- 
 C:  ties  (of  Rome)  Wherever  there  is  a  Bifhop  ,  whe- 
 iC  thev&t  Rome,  or  at  Engubinm  y  or  at  Cenjlanti- 
 <c  nople ,  or  at  Rhegium,  at  Alexandria  or  at  (Ta* 
 "  nis ,  of  the  fame  Merit  ,  he  is  alfo  of  the 
 "  fame  Priefthood.  The  Power  of  riches ,  and 
 4C  the  lownefs  of  poverty  ,  make  not  a  Bifhop  high- 
 ,"eror  lower:  But  they  are  all  the  Apoftles  fuccef- 
 "fors.  But  you  fay,  How 
 Ban*™   ad  Tom     401.     «  i$  jt  that  at  Rom  a  prcsby- 
 
 %-j™t!  ,:6dS  s  :;  <« •• <****  « *••* 
 
 vaia.f^kio    void  the       mony  of  a  Deacon  ?  What 
 
 force  of  .his  p&lia^  as  if 
 
 ibi  equality  vveie  oniy  quoad (icros  crimes.  Ic  feems  the  Popes 
 jariididion  is  no  part  of  hiseffice^  nor  belongech  to  him  by 
 (.<crfd  itfdrts.  tttt 
 
( 
 
 3*0 
 
 cc  tdl  you  me  of  the  cuftome  of  one  City?  why.  do  yo  u 
 "defend  a  few  (of  which  fuperciltoufnefs  isarifen) 
 "  againft  the  Laws  of  the  Church  ?~] 
 
 lciqaybe  the  Papiits  by  their  fupereminent  pow- 
 er of  interpreting  all  Church  writers,  can  put  fuch  h 
 fence  on  theie  words  oiBufim^  as  {ball  confift  with 
 that  which  he  purpofly  doth  oppofe-:  But  I  think  an 
 impartial  man  can  hardly  believe  that  when  he  wrote 
 thefe  words,  he  was  acquainted  with  Rome:  claim  of 
 univerfal  jurifdiftion  and  infallibility. 
 
 Nay  when  it  is  the  fcope  of  much  of  the  former 
 part  of  this  Epiftle  to  prove  the  equality  of  Bifhops 
 and  Presbyters,  in  the  beginning,  and  that  at  that 
 time  they  differed  in  no  power  but  that  of  ordaining 
 (when  yet  he  faith  the  Presbyters  of  Alexandria^A 
 long  make  their  own  Bilhops)  how  then  could  Hie* 
 rome  .believe  the  Popes  univerfal  jurifdi&ion  ?  Could 
 he  think  that  the  Bifhop  of  Rome  had  that  power  o- 
 ver  the  Church  which  he  thought  not  any  Bifhop 
 to  have  over  the  Presby  ters  of  any  one  Church  ? 
 
 Greg. ..Nazianzene  faith  of  Councils  "  [[If  I  muft 
 <"  write  the  truth ,  I  am  of 
 "this  mind,  that  I  will  Aye  JS^S??!* 
 '•or  avoid  all  Councils  of  <•**«*« f«*)  •»• 
 "  Bifhops  :  for  I  never  faw  a  glad  or  happy  end  of 
 "  any  Councils,  or  which  did  not  rather  bring  an  ad. 
 cc  dition  or  increafe  of  evils,  then  a  removal  of  thto.J 
 To  this  of'NatJavzene  BelUrmine  anfwereth  than 
 \jSregorj  meant  that  in  his  time  no  Council  could  be 
 wholly  lawful :  for  he  lived  between  the  firft  and  fc- 
 cond  general  Council  ,  where  he  had  feen  many 
 Councils  which  becaufe  of  the  great  number  of  He- 
 reticks  had  a  bad  end.  3  And  he  names  five  of 
 them. 
 
 Y  An  ftp. 
 
Anfw.  i.  But  by  what  Authority  doth  Be/Iarwine 
 coafine  GregQries  words  to  fome  Councils  f  which 
 he  fpeaks  in  general  of  all  that  he  had  feen  or  might 
 do  refolving  to  avoid  all  hereafter.  2.  Here  note 
 that  BelUwint  confeflcth  that  Councils  may  erre ; 
 and  then  where  is  the  French  Religioa  ?  3 . 1  would 
 fain  know  where  was  the  Churches  infallibility  ,  and 
 power  of  judging  of  matters  of  faith  in  Naziannens 
 dayt s  ?  If  there  were  no  lawful  General  Councils, 
 noreouldbe?thenitwasnot  in  them;  therefore  it 
 muft  be  either  is  the  people  (and  how  (hall  we  ga- 
 ther the  world  together  tQ  confult  with  them)  or  elfe 
 zsB$liarminem\\ivj,  in  the  Pope  alone,  or  in  the 
 Romane  Clergy  with  him.  I  hear  not  yet  that  they 
 are  very  forward  to  prove 
 Why  did  Naiiani.i never    that   the  Romane  Clergy  in 
 
 TSZSR2&  «"*■"«  « .  ¥** 
 
 Pope  was  theanelyliving  (though  'BeUarmtue  hath  gi- 
 faliiMe  judge  ,  to  have  ven  us  his  bold  conjectures  of 
 pleaded  this  with  the  that)  It  muft  needs  be  there- 
 Hereckks,  and  to  have  fore  that  at  that  time  all  the 
 S^tr^SZ  Cheches  infalliblc  j.diria. 
 tils.  power,  and  io  the  foun- 
 
 dation of  our  faith  muft 
 he  refolyed  into  the  Pope  alone ;  and  fo  the 
 faith  of  all  the  world  muft  then  be  refolved 
 into  the  credit  of  the  word  of  a  fingle  and  filly 
 man.  I  know  the  Italian  faftion .will  not  abhor  this 
 at  any  time-  but  then  they  fhouldfor  ihame  fpeak 
 out  and  deal  plainly  with  the  world ,  and  not  talke 
 of  the  whole  Church  and  all  the  Church,  when  they 
 mean  but  one  man.  4.  And  I  would  fain  know  of 
 any  friend- of  Btllarmines  ,  how  far  the  univerfal 
 
 C&urc* 
 
Cm) 
 
 Church  was  vifible  at  that  time  ,  when  all  Councils 
 were  bad,  aqd  none  could  be  lawful?  The  vtfibility 
 was  not  In  a  Council  to  reprefene  the  whole :  and  the 
 Laicy  are  not  much  noted  when  Councils  go  wrong, 
 fo  that  the  Church  was  vifible  oriely  inoncman3or* 
 a  few  particular  perfons,  according  to  the  Papifts 
 common  reckoning  ,  who  judge  b^  the  Paftors  vifi- 
 bility  :  Yea  the  Church  of  Rome  it  felf  was  invifibie' 
 then  and  divers  times  when  their  Biftiop  Was  a  Here- 
 tick.  If  therefore  they  will  fay  either  that  the 
 Church  was  vifible  in  one  man  ,  or  in  the  Laity  of 
 many  partes  oppreftbythe  Clergy  and  Magiftracv 
 (and  they  have  nothing  more  to  fay  )  then  we  will 
 fay  a$  much  of  the  vifibility  of  our  Church  before 
 Luther,  and  more  too.  5  Its  confeft  here  alfo  that 
 not  onely  a  Council,  but  the  greater  number  (by 
 very  many )  of  the  Biftiopsofche  Church  may  be 
 heretickes  or  erre  in  faith.  6.  And  then  the  Church 
 may  lye  in  the  fmaller  opprefled  part ;  and  wfey  theft 
 may  not  the  moft  erre  now  ? 
 *  Stapleton  himfelf  confefTeth  *  s"Plet0*  defrimp.  *- 
 that  Luther  was  not  much  ^Jj^^.SZ 
 out  of  the  way,  when  he  faid^  fer. 
 there  were  fcarcc  fivfeBilhops 
 to  be  found  that  turned  not  Arrians.  And  Hicreme 
 faith  dialog*  adverf,  Lucifer.)  {The  whole  ftcrld 
 groaned :  and  -mndrtd  that  it  Vvas  turned  Arrian.~\ 
 7.  And  did  the  authority  of  the  Scripture  at  that  time 
 fall  ejutad  nos  %  when  the  judge  was  turned  heretick  ? 
 even  Liber  im  and  the  Councils  ? 
 
 And  if  the  high  Elegies  of  the  Roman*  Church 
 
 would  prove  its  Authority  ,  then  fee  what  N anion- 
 
 *ene ,  faith  of  the  Church  of  Cafarea*    In  his  2« 
 
 Bpi&it  ad  defarknfespatru  nomine  fcrip a  (found  a- 
 
 Y  2  inong 
 
(3M7 
 
 ,  ,£        mong.his  own  works;  £Wi>. 
 
 ^fifl^m"-  **!  ^  *•  W/785. and 
 alfo  in  /?*$//  works  transla- 
 ted by  Mnfsulm  Sdit.  BafiL  1565  Tom. 2.  pag.  1 7.) 
 * '[^Seeing  every  Church  as  being  Chriits  body  is  to 
 "be  watched  over  (or  looked  to  )  with  greateft 
 1  •  care  and  diligence,  then  fpecially  yours,  which  an- 
 cc  ciently  wa$ ,  and  new  is  and  is  efteemed,almoft  (or 
 "nigh)  the  mother  of  all  Churches,  on  which  the 
 "  Whole  Chriftian  Commpnweakh  doth  caft  their 
 c:  ctyes  even  as  the  encompailing  circle  doth  on  the 
 ".center,  ;not  onely  for  the  fouhdnefs  of  dodrine 
 tc;long  divulge d; to  all ,  but  alio  for  that  confpicuous 
 "  grace  of  Concord  which  God  hath  given  them  —  ] 
 What  would  the  Papifts  fay  ,  but  that  this  were  for 
 their  fupremacy,- if  they  found  but  thisnruchinhim 
 for  the  Church  Q)i[Jlowje. 
 
 And  I  think  there  is  no.<JQubt  but  that  in  thofe 
 atidenc  tinier  the  Church  .v/as  acquainted  with  the 
 true  way  of  Government  as  well  as  fawtfls  now; 
 and  therefore Twbuld  know  further,  8  Whether  the 
 fri]fiVGovcrnnVer.t  nr.ay  not  /(land  wkh  great  defola- 
 divi'lioris  of  rhs  Church  and  multitudes  of  er- 
 rors? Cjrea.  Nazianzene  iaith  -(Orat.  20  pagt  mihi 
 \\-  I  in  34s0-;.tnac  when  'BafiLfct 
 N^n.orat  ,0^545.  upon th^re.twork.of  heal- 
 JpJ  the  Church  "£The  hi>Jy  Nation,  .the.  Kingly 
 cc  .PriefthQcd>Yas  fo far  arrufs  lift  \A  was diftrfc&ed  in- 
 c ■'  to  fix liurujced  opinions  dnd  .errors ;  And  fpoiled 
 "and  wafted  by  the  Devil. •]  If. the  Popes  JM^nar-. 
 chicai  Govtr&ment  was  thep  ji  foot,  then  it  leans 
 that  Govenh^entwillno  more  prevent  fedg  and  er- 
 rors then  the.^orft ' :  If  it  wefe  not ;,  then  1 .  They 
 are  now  iifuj$eft,  1.  And -they  cannot  prove  out: 
 
 way 
 
0"5> 
 
 way  of  Government  to  be  wrong  by  the  multitude 
 of  errors  that  are  in  the  Church. 
 
 Baftl  was  far  from  reiolvinghis  faith  into  the  Popes 
 infallibility  when  he  wrot  his  AJcetka  (  orf  at  leatt 
 
 £u(t'Athixs  SebaftienmAithzy    .    r%    r 
 
 i.  AluX 
 
 p.  197- 
 
 be  his)  when  (fag.  195  .Tom 
 2.  t  ran  flat.  Uiittfculi,  Bajil) 
 he  faith  cC[Itis  a  manifeft  lapfe  of  faith,  and  ap- 
 "  parent  vice  of  pride ,  either  to  refufe  any  thing 
 "  which  the  Scripture  containeth,  or  to  bring  in  any 
 "  thing  which  is  not  written  :  feeing  Chrift  faith  \ 
 "  Mjfieep  hear  my  voice ,  and  prermfeth,  Butano- 
 "  ther  they  will  not  follow ,  but  flye  from  him,  be- 
 "  caufe  they  know  not  a  ftrangers  voice.]  And  fag. 
 193.  he  faith,  that  fometimes  he  had  ufed  unwrit- 
 ten fayings  againft  hereticks  "[[But  never  aliene 
 <c  from  the  Scripture  fence,  &c7\  and  that  now  he 
 was  refolved  "  QTo  make  ufe  of  what  he  had  learn- 
 1 ■  ed  from  Scripture ,  and  but  fparingly  \  to  ufe  the 
 "  very  names  and  words  which  are  not  literally  con- 
 <£  form  to  the  divine  Scripture,  though  they  do  re  * 
 il  tain  the  Scripture  fence]  The  fame  Bafil  Epifi. 
 80.  To.  2.  'p.  mihi.  74.  re-    m  .,  _  ,A  0      , 
 
 nouncing  the  argument  from.  ^£^12°  " 
 cuftome  ,  faith  c  [_Let  us  J  .  • 
 ci  ftand  therefore  to  the  arbitration  of  the  Scriptures 
 "  infpired  from  God  :  and  with  whomfoever  is  found 
 cl  the  opinions  which  are  agreeable  to  the  Divine  o- 
 "racles,  to  him  let  the  fence  (or  feritence)  of  truth 
 Cc  be  wholly  adjudged.]  This  is  "Baftls  judgement  of 
 the  judge  of  controvcrfies. 
 Hilaritts  PiBav.  in  his  j?- 
 
 Hilarius  FiftdV.  Edit. 
 T&rif.  1 5  2 1  psg.  j  1 8;  jpc.  idem  k  Tnnit.  li  z,  p.  i6<  Idea 
 in  MM.  p,  49^. 
 
 Y   3  f'ftl* 
 
pfile  de  SjnedU  adverfw  Arrianos  fag.  (mihi)  318. 
 319.  and  fully  fheweth  his  thoughts  that  Councils 
 have  erred ,  and  that  even  thofe  of  the  Orthodox 
 are  to  be  tryed  by  the  Apoftolical  do&rine.  And 
 HL2.de Trinitate fag>i6,eol.2. he  faith  "  {jCommen- 
 44  dat  autem  fideibujw  integritatemjkQ.  The  intcgri- 
 "  ty  of  this  faith  is  commended  by  the  Authority  of 
 "the  Gofpel  and  Apoftolical  doftrine  —  For  this 
 "foundation  ftandeth  ftrong  and  unmoved,  &c.~] 
 And  he  maketii  it  a  remedy  againft  all  Here- 
 fies. 
 
 And  in  his  Commentary  oh  tMat.  Canon.  8-  fag. 
 498.  he  faith  "\_Igiturfect4ndttm  h^c  Ecclefnz  intra 
 "  qu<u  verbum  *Dei  mn  vigilavcrit,  naufraga  [tint, 
 "  &c  u  e.  The  Churches  in  which  the  word  of 
 "God  doth  not  watch,  areftipwrackt.] 
 
 And  moft  fully  lib.  4.  de  Trinitate  fag.  31.  col.  2. 
 <c  Nemim  autem  dubium  ejfe  cportct&Q.  that  is,  No 
 "  man  ought  to  doubt  but  that  we  muft  ufe  Gods 
 "doftrine  for  the  knowing  of  divine  things.     For 
 <c  humane  weaknefs  cannot  of  it  felf  attain  the  know- 
 44  ledge  of  heavenly  things.  —  It  is  God  himfelfthat 
 **  we  muft  believe  concerning  himfelf,and  thofe  things 
 ct  which  he  ofFereth  to  our  knowledge ,   of  himfelf , 
 "  muft  we  obey.     For  either  we  muft  deny  him  as 
 c'  the  Gentiles  do,  ifwedifallowhis  teftimonies;  or 
 cl  if  he  be  believed  to  be  God,  as  he  is,  nothing  of 
 li  God  can  be  underftood  ,  but  as  he  hath  witneffed 
 lf  of  himfelf ;  Let  mens  own  opinions  therefore  teafe 
 c?  (or  be  laid  by)  and  let  not  mens  judgements  extend 
 "themfelves  beyond  Gods  constitutions-*-  For  the 
 "  underftanding  of  fayings,  muft  be  fetcht  from  the 
 4t  caufes  of  the  fpeech,becaufe  the  thing  is  not  fubjeft 
 '•  to  the  woi-ds,  but  the  words  to  the  matter .1. 
 '  And 
 
And  li  4.dcTrinitatey  fag*29.col.  i-  when  he 
 flieweth  chat  the  hereticks  ufe  to  plead  Scripture  mif- 
 undcrftood,  he  doth  not  fend  them  to  Heme  (or  a 
 judgement  of  the  fence,  but  ftill  concludeth  '*  [Re- 
 ^fftndendum  e(fe  exifiimo  h&reticarum  perverjitati,& 
 u  omnes  eorum  fiultax  ac[mortiferxs  inflitationes  8- 
 "  vangclicid  atque  Apofiolicis  Ttftimwiis  coarguen* 
 "  dot :  That  is,  I  judge  that  we  muft  anfwer  here- 
 ct  ticks  perverfenefs ,  and  all  their  foolifh  and  deadly 
 "  inftitutions ,  by  the  teftimonies  of  the  Gofpel  and 
 of  the  Apoftles.] 
 
 And  the  fame  Hilary  doth  r,.,  *»  ± 
 largiy  perfwade  to  i  clofe  ^£%t*  **» 
 adhering  to  the  Gofpe|,  and 
 the  fum  of  Faith  called  the  Apoftles  Creed,  without 
 adding  or  altering,  unjler  any  pretence  of  amending, 
 and  fheweth  the  divifi<}n$  and  depravations  that  have 
 followed  fince  the  Cobncil  of  Nice  would  make  one 
 emendation,  and  on  their  example  other  Councils 
 had  made  and  mended,  done  and  undoae  foofc, 
 that  they  had  marr'd  all  by  it :  and  he  perfwadeth 
 
 the  Emperor  *  to  hearken    *  T  .  .    ,     . 
 
 ,-~  »i>  •     .  r^^r    \  c  \.u         It  is  a  great  doubt  whe- 
 
 to  the  ancient  Gofpel  faith  tner  this  Book  were  wrk- 
 and  not  to  Synods,  His  ten  in  covJUntius  his  life 
 words  are  in  Epift.  vel  Lib.  time  or  fince  his  death : 
 *d Gonftant.  A*iufi.  par.(E-  ofwbich  &*  Hiemim.  de 
 dit.Parif.  )  307  308.  where  ^*M«Jj^- 
 having  (hewed  how  he  had    7I4,  7^/BelUrmtn.  de 
 
 Scripter.Ecclef.pag.  (nibi) 
 8  j.  But  its  plain  by  the  Epiftle  it  felf,  thatic  was  written  as 
 to  Conftantius  aliyc^  though  its  pofTible,  as  Hetttrmint  con- 
 je&ureth  ,  that  he  might  be  dead  3  and  Hi'Mry  in  France  noc 
 know  it  j  For  its  clear  that  was  wrinen  a  little  before 
 or  afcer  his  d3ath  ,  even  the  fame  ycare  tUc  he 
 dyed. 
 
 Y  4  erred 
 
erred  in  looking  after  Councils ,  he  faith  tl  £  Recog* 
 '4  nefcefidem  quam^ficc.  that  is,  Reacknowledge  that 
 "  Belief  which  thou  defireft  to  hear  from  the  Biflaops 
 "  but  heareft  not.  For  they  of  whom  it  is  required 
 'c  do  write  their  own  things,  and  do  not  preach  the 
 €i  things  of  God  ;  they  have  drawn  about  an  endlefs 
 "  and  perpetual  circle.  For  the  modefty  of  humane 
 ''  infirmity  fliould  have  contained  all  myfteries  of 
 "  divine  knowledge  in  thofe  bounds  of  confcience 
 <€  onely,  which  he  believed  in,  and  not  after  a  Be- 
 lief confefled  and  fworn  in  Baptifm,  in  the  name 
 <c  of  the  Father,  Son  and  Holy  Ghoft,  to  doubt  or 
 "ibnovateany  thing  elfe. — Under  the  improbable 
 
 '^, ,  .  ,  .  ,  "occaiion  of  this  neceffity 
 LS.  ^  '  lt  "  *  thc  cuftome  is  come  up  of 
 cc  writing  and  renewing  the 
 "  Belief  Which  after  that  it  began  rather  to  frame 
 "new  things,  then  to  retain  what,  was  received  ,  it 
 *c  neither  defended  the  old,  nor  confirmed  the  new, 
 tc  and  Belief  is  now  become  rather  (a  belief;)  of  the 
 u  riwes  than  of  the  Gofpels  ?  while  it  is  written  ac- 
 "  cording  to  the  years,  and  not  held  according  to  the 
 cc  Confellion  of  Baptifm.  It  is  a  moil  perillous  and 
 fcC  miferable  thing,  that  we  have  as  many  Beliefs  as 
 "  Wills-  and  as  many  Do&rines  as  manners;  and 
 *c  that  as  many  caufes  of  blafphemy  fpring  up,  as 
 '*  there  are  vices.  And  when  according  to  one  God 
 cC  and  one  Lord  ,  and  one  Baptifm  ,  there  is  one  Be- 
 lC  lief,  we  are  fain  from  that  Belief  which  is  but  one, 
 11  and  white  many  are  made,  they  therefore  begin  to 
 "  be  ;  that  there  may  be  none-  For  we  are  on  both 
 <c  fides  conftious,  that  fmce  the  meeting  of  the  Coun- 
 f-cilof  Nice9  we  have  wrote  nothing  but  Bdiefct. 
 
 •f  While  there  is  quarrel  about  thc  words  ?.nd  quefti- 
 
 ons 
 
U*9) 
 
 "  ons  about  the  newnefs,  and  occafion  about  the  am- 
 
 4C  biguityes,  and  complaints  about  the  Authors,  and 
 
 ccftrife  about  the  parties,  and  difficulty  in  confents, 
 
 c'and  while  every  one  begins  to  bean  Anathema  to 
 
 cc  another,  almoft  no  one  now  is  Chrifts.    For  we 
 
 "are  carryed  about  fcry  an  uncertain  wind  of  Do- 
 
 <c  ftrine,  and  either  while  we  teach  we  trouble  ;   or 
 
 "  while  we  are  taught  we  erre.    And  what  is  the 
 
 "change  that  is  in  the  laft  years  belief?  Thefirftde- 
 
 €,creeththat  the. word  hemcufien  fliall  be  filenced  : 
 
 "  The  next  decreeth  and  preacheth  the  bewcufion : 
 
 "  The  third  doth  by  indulgence  excufe  the  word  ufia 
 
 Qt  which  was  limply  before  ufed  by  our  fathers.  The 
 
 "  fourth  and  laft  doth  not  excufe  it,  but  condemn  ir. 
 
 "  and  at  laft  its  come  to  this ,    that  there  is  nothing 
 
 <cremaineth  eftablilhed  and  inviolable  with  us,  nor 
 
 "  *  with  any  before  us.    And    ^         _,  _ 
 
 "  as  for  the  likenefs  of  God    u/^Thac  was  fo  whh 
 
 * c  the  Son  to  God  the  Father,     Sj 
 
 11  it  is  the  Belief  of  our  miferable  time ,  that  he  is  not 
 
 "like  in  whole,  «r  but  in  part.    We  are  excellent 
 
 "*  judges   (or  Arbitrators)  . 
 
 "fore  7  the  feekers  of  the      >  £g*  the  Council, 
 .. ,         '  %         .,,     .         ,       .        ot  thole  umes. 
 
 heavenly  miiteries  who  do 
 iC  calumniate  in  our  profeffions  of  the  faith  of  God, 
 c-  we  decree  yearly  and  monethly  Beliefs  of  God;  we 
 u  repent  of  our  decrees,we  defend  them,  we  Anathe- 
 Cf  matize  thofe  thac  were  defended,  we  damne  other 
 c'  mens  matter  in  ours,  or  they  damne  ours  in  theirs^ 
 "  and  biting  one  another,  weareconfumed  one  of  a- 
 "  outher.  A  Belief  is  again  fought  for,as  if  there  were 
 *  "nobeliefe.  A  belief  muft  be  written  ,  as  if  it  were 
 "  not  in  our  hearts.  -Being  already  regenerated  by 
 V  faith,we  are  now  tsught  to  believe  :  As  though  the 
 
 Rcge- 
 
"Regeneration  were  without  Belief.  We  learn 
 "  Chrift  after  Baptifm;  as  if  B'aptifm  could  be  any 
 ^_     ,  1Jt  ''thing*  without  the  faith  of 
 
 BaS^TC°  ^    "#-?•  309.  Among 
 
 cc  thefe  fhipwracks  of  faith, 
 "  the  heritage  of  our  heavenly  patrimony  being  now 
 "  almoft  profligate ,  it  is  the  fafeft  way  for  us  to  re- 
 "  tain  that  firft  and  onely  Evangelical  Belief  confef- 
 "  fed  in  Baptifm  and  underftood  ,  and  not  to  change 
 tc  that  good  Belief  which  onely  I  have  received  and 
 tc  heard.    Not  as  if  thofe  things  which  are  contain- 
 
 *  t-l.    r       -t   c  »r.       "  cc*  *n  c^e  Council  of  our 
 
 *  The  Council  of  Mtccs    <c  t-    i  *    l    j  j 
 
 Fathers,  are  to  be  damned 
 
 "  as  irreligioufly  and  impiosfly  written ;  but  be- 
 "caufe  through  mens  ralhnefs  they  are  ufed  to  con- 
 "  traduction ,  that  foi  this  the  Gofpel  might  fafely 
 a  be  denyed  under  the  name  of  novelty,  as  if  ic 
 "  were  innovated  that  it  might  be  mended.  That 
 "  which  is  mended  alwayes  effe&eth  this,  that  while 
 "every  amendment  doth  difpleafe,  every  amend- 
 <c  ment  may  be  condemned  by  a  following  amend- 
 t:  ment ;  asifnow,whateverit  be,it  were  no  amend • 
 "ment  of  an  amendment,  but  began  to  beacon* 
 44  demnation  of  it.  In  this  much,  O  Emperor  £**- 
 "jlavtiw,  I  admire  thee  as  of  a  bleffed  apd  Religious 
 €<  will,  defiringa  Belief  onely  according  to  what  is 
 .   "  written ;  and  indeed  juftly  haftening  to  thofe 
 
 ' «/"  cc  very  ^vor(j5  0f  the  onely  begotten  God , 
 "  that  thebreft  capable  of  impartial  folicitude,  may 
 t€  alfo  be  full  of  the  knowledge  of  the  words  of 
 ct  God.  He  that  refufeth  this  is  an  Antichrift  :  and 
 16  he  that  counterfeited  it ,  is  Anathemao  But 
 u  this  one  thing  I  intreat  of  thee,  —  that  the  Coun- 
 cil 
 
"  cil  being  prefent  which  now  quarrels  about  the  Be- 
 €t  lief,  thou  wile  vouchfafe  to  hear  me  a  few  words, 
 "  of  the  Holy  Scriptures,  and  I  may  fpeak  with  thee 
 "  of  the  words  of  my  Lord  Jefus  Chrift  ,  whofe  ba- 
 "  nifhed  man ,  or  Priefl  I  am.  •-  O  Emperor  doft 
 "  thou  feek  a  Belief  I  Hear  it,  notoutofnewpapers, 
 "  but  out  of  the  Books  of  God.— Remember,  that  it 
 cc  is  not  a  queftion  of  Philofophy,but  in  the  doftrine 
 "  of  the  Gofpel.  I  defire  not  audience  fo  much  for 
 ^  my  felf  as  for  thee ,  and  the  Churches  of  God. 
 "  Fori  have  my  Belief  with  my  felf,  and  need  none 
 u  from  without.  That  which  I  have  received,  I  hold, 
 "  and  I  change  not  that  which  is  of  God.  But  yet 
 "  remember  that  there  is  no  hereticke  but  doth  falfly 
 "  pretend  that  he  fpeaks  that  in  which  he  blafphem- 
 4<  ech,  according  to  the  Scripture.  —  (Here  he  names 
 "  MarceUHS^hotinus^SdelliHs,  Montanem ,  Ma- 
 "  nichtui  ,  Marcion.  )  They  all  fpeak  Scripture 
 M  without  its  meaning;  they  pretend  faith  without 
 "faith-  For  the  Scriptures  lie  not  in  reading  ,  but 
 "  in  underftanding  ,  nor  in  prevarication ,  but  in 
 "charity.  Hear,  I  pray  thee,  what  is  written  of 
 "  Chrift,  left  under  them  thofe  things  that  are  not 
 "written  "be  preached.  Submit  thy  ears  to  thofe 
 "things  which  from  (thefe}  Books  I  (hall  fpeak; 
 "  lift  up  thy  faith  to  God:  Hear  that  which  profit- 
 tc  eth  to  Belief ,  to  Unity,  to  Eternity.  I  will  fpeak 
 <c  to  thee  with  the  honor  of  thy  Kingdom  and  thy 
 u  faith ,  all  things  profitable  to  the  peace  of  Eaft  and 
 M  Weft  :  under  the  publike  knowledge  ,  under  a  dif- 
 <c  agreeing  Council,  under  a  famous  contention,  —  I 
 "  will  defend  nothing  to  fcandal,  nor  that  is  without 
 "  (or  befides)  thc'Gofpel.]  Here  he  reciteth  a  fhorc 
 creed  in  Scripture  words,  efpecially  about  Chrift. 
 
4$P) 
 
 Iconfefslfearlamtootediousin  thefe  longctta* 
 tions ;  but  I  do  it,  that  the  Papifts  may  not  lay  that 
 we  take  particular  words  or  (hreds  of  fentences , 
 without  the  full  fence.     Here  I  defire  that  it  may  be 
 noted,  i.  That  Councils  may  erre  and  differ.  2.That 
 they  are  fo  far  from  being  the  authorized  judges  of 
 our  belief,  that  in  HiUry.es  judgement ,  their  deter- 
 minations have  occasioned  the  ruine  and  dangerous 
 divifions"  of  the  Church.     3»  And  that  this  ts  not 
 oneSy  true  of  the  Arrian  Councils;  but ©f the  Coun- 
 cil of  Nice  it  leif  though  its  Belief  were  found,even 
 bytthe  novelty  of  terms  \  and  example  for  further 
 innovating.     4.  That  Hilary  never  calls  the  Em- 
 peror to  confqk  with  the  Pope  or  Church  of  Rome 
 as  the  authorized  infallible  judge,  even  when  he  pro- 
 feflcth  to  tell  him  all  that  was  neceflary  to  the  peace 
 of  the  whole  Church  Eaft  and  Weft.    If  it  be  faid, 
 that  this  is  becaufe  Hereticks  believed  not  if omes  au- 
 thority or  infallibility;  Ianfeer,  It  had  then  moft 
 neerly  concerned  Hilary  to  teach  it  them,  when  he 
 '  taught  them  aii  that  was  neceffary  to  peace ;  efpeci- 
 aily  it  that  be  the  foundation  into  which  the  reft  of 
 our  faith jnuft  be  refolved.     5.  Laftly  note,  that  it 
 is  only  the  word  of  God,  and  the  ancient  Baptifmal 
 Creed  which  Hilary  here  calls  them  to  for  Peace  and 
 healing  of  all  the  worlds  divifion. 
 
 .  O  fad-cafe  that  this  advice  was  never  taken 
 ^  to  this  day  i  O  happy  Church  when  ever  ic 
 fhall  be  taken,  and  never  till  then. 
 
 And  here  becaufe  I  am  afraid  of  wearying  the 
 Reader,  and  making  thefe  teftimonies  unproportion- 
 able  to  the  brevity  of  thedifputation,  I  fhall  forbear 
 adding  thofe  that  I  thought  to  have  added,  yet  af- 
 furing  any  Paptll  that  readeth  it ,  chat  it  is  not  for 
 
 want 
 
( w ) 
 
 want  of  more  fufficient  Teftimonics  of  the  Fathers 
 on  our  fide.  For  I  had  ready  to  tranfcribe  in  thole 
 few  books  which  ftand  at  my  elbow  ,  fufficient  Tefti- 
 monies  (Chatter  or  longer )  in  all  thefe  following  Au- 
 thor* in  their  own  writings,  viz.  Clemens  Romanns  , 
 Ignatius,  J#ftin  Martjr,  Irenaens  the  fuppofed  T>io* 
 nifim  AreopyTertH/lian ^Origin ,  Clemens  Alexandry 
 AthenagorAs,  Fatiantu,  tArnobitu,  AtbanAfius,  La* 
 Bantiu4i  JM<icar%Hi,  Cjril.  A/exand.  Cyril.  Hiero- 
 foL  Sjnefim^  Spipbanint^  Eufebim  Cafarien/is,  Chrj- 
 foftomg)  Gregorim  Thauniat*  Neocafar.  Greg.  Njffez>y 
 XaftltHS  SelencU,  Ambrofe,  Tbeoderet,  Vamafcene  , 
 Iftdore  Hifydl.  Gau&entim  UrixUmu^  Vincentitu  Li. 
 rinenfis,  Salvianus  AlaffiL  Cafarim  Arelatenf.  Al- 
 cHinns.vel  All?inpu,Beda,  Vigilitu,  Joannes  Afaxen- 
 tiusy  Alcimns  Avitm proffer ,  Fvlgentiw,  Oectime- 
 •  mh$3  TheopbyUih.  Bernard^  with  many  others,  be- 
 fides  all  before  named :  of  whom,  fome  fpeak  fully 
 to  the  point,  and  all  the  reft  call  us  to  the  word  of 
 God  in  Scriptures,  for  the  refolution  or  ground  of 
 our  faith  ,  and  not  to  the  authority  or  infallibility  of 
 the  Pope  of  Rome.  I  (hall  onely  itay  fo  long  as  to 
 adde  two  or  three  of  theeldeft  (thoggh  briefeft)  and 
 two  or  three  Canons  of  lome  Councils ,  becaufe 
 there  vyill  feem  more  weight  in  their  teftimonks.  And 
 for  any  Reader  Papift  or  Protectant  chat  would  have 
 more  Teftimonies  to  this  end  (to  fee  whether  \i  be 
 Rowes  authority  or  infallibility  ,  or  rather  the  Scrip- 
 tures, that  is  the  Teftimony  which  mult  fupport  our 
 ftith,  and  is  fir-ft  to  be  known)  I  defirc  thetn  to  read 
 them  ajready  collected  in  Chamier,  in  Do&or  Spit- 
 live,  iii  Sibran£u4  Lubbertm  de  prineip.  Chrift.  Dog' 
 mat.  in  CMmnititu  ,  and  Bcli^rmihe  himfelf  who  re- 
 dteth  them  out  of  Cbemniiiui  ,   and   prete»deth 
 
 ('and 
 
(su) 
 
 (and  vainly  pretendeth)  to  anfwter  them,  to  whom 
 
 Lnbbertus ,  and  many  more  of  ours  have  therein  rc- 
 
 plyed  :  B»t  ipecially  read  that  excellent  Treatife  of 
 
 Philip  Mornaj  Lord  dn  Plejfis  of  the  Church. 
 
 _       .  .         Clemens  Romanm  in  his  E- 
 Clemens  Rom.  ad  Cmntb.     p|ffle  tQ  the  Cwi%thUn$  ufeth 
 
 not  once  to  them  any  argument  from  his  authority 
 
 and  infallibility,  which  fure  he  would  have  done  for 
 
 the  healing  of  fo  great  a  fchifme,  if  it  had  be^n  true* 
 
 JSlaywhcn  he  doth  earneftly  preis  them  tofubmitto 
 
 and  obey  their  own  Presbyters ,  he  never  requireth 
 
 any  obedience  to  himfelf'or  to  the  Rowan*  Church. 
 
 Nay  fo  far  is  he  from  taking  any  notice  of  any  uni- 
 
 verfal  Monarchy  or  infallibility  in  himfelf  that  he 
 
 doth  not  fo  much  as  take  notice  of  any  Bifhop  di- 
 
 ftinft  from  a  Presbyter  in  their  own  Church,  not 
 
 once  call  them  to  be  determined  by  any  fingle  or  fu- 
 
 pereminent  Biftiop  at  all  •  but  onely  to  obey  theie 
 
 Biihops  or  Presbyters, 
 
 .  Ignatius  writing   to   the 
 
 Igmim  a  Rom.  ,  RomMes  caMh  thm        Jy 
 
 the  Church  Q  whs  &&vJ.&Yim  h  xrfit&  %&&.*  VfyMef*  ] 
 £j£f^s  &  prafedet  in  loco  regioni*  Romamrunf]  or  a$ 
 Bifhop  Vfber-s  ancient  Verfion  hath  it  \_^f*f  &  fr<t- 
 ftdet  in  loco  chori  Romanortfnf^  which  is  not  a  prefi  • 
 dency  over  the  whole  Church.  And  towards  the 
 enda  he  faith  £  ftrtfjfcotfptiW  c#rv?  1^5?  Otffi-  *?  c*>  Svff* 
 lKKKti<ri&£  %th  dvr  \w  iroia^i  y$-m  rZ  wzxtT\f  .e  \_Mt- 
 mores  eftote  in  precibm  vefiris  EccUft*  qua  ffi  in  Sy- 
 ria ,  tjtt*  fro  me  ^  jam  Chrijfo  Paflsre  mitHr.^ls  Hier. 
 Vairlenint  Styfoim  interpreted  it  in  his  Edit.fag.69, 
 I  know  chat  ttosold  vulgar  Latin  Edition,  which  is  in 
 Jcachimus  Peridmmhls  Edition, f4g.  494*  andinBi- 
 (hop  Vfiers  fHg.  89.  tratoflfteth  it  Mementotein  ora* 
 
 tianibtte 
 
(3?5) 
 
 tionibus  veftris  illius  qui  pro  we  reUurm  eft  ecclefrm 
 qm  eft  in  Syria]  as  if  it  were  his  fucceflbr  that  he 
 would  have  them  pray  for  :  But  as  Vairleniut ,  fo 
 Vedelius  alfo  better  tranflateth  it  Q  Ecclefa  qua  eft 
 in  Syria ,  qua  pro  me  jam  Dsmino  f  aft on  utitttr.  ] 
 (Edit.  VcdeL  fag.  250.)  AndBifhop  Vfiers  old  La- 
 tine  Tranflation,  is  \_EccIefi<z  qu*pro  mepaftore  Dei 
 utitur.  J  And  the  next  words  are  Q/w©-  *i;tW 
 Z7nmc7Mr*i  ^  w  1//$/  fV  ivrlv  dy*?™]  u  e-  \_&  folm 
 earn  vifitahit  &  fit  vtftra  in  eo  dilettio]  as  the  vulgar 
 Latin  Verfion,  or  Solus  ipfam  cur  obit  <vifitabitqne~\ 
 As  Vairleni$u  and  Vedelius:  or  rather  as  Bi(hop  Vfh 
 er\r  old  Latin  verfion  £S*lus  ipfe  (JefusChriftfis)vice 
 Epifcopi  fit  ]  From  whence  I  gather  that  the  Biftiop 
 of  Rome  was  not  the  Bifhop  univcrfal  of  that  Syrian 
 Church,  or  elfc  Ignatius  ti  Would  have  furc  com- 
 mended it  to  his  care.  2.  Or  at  leaft  not  have  ex- 
 prefly  faid  that  Chfift  onely  was  their  Bilhop  when 
 he  was  gone. 
 
 Moreover ,  is  it  a  probable  thing  that  Ignatius 
 would  hare  fo  frequently  and  importunately  have 
 prefled  the  Church  ,  that  he  wrote  to  in  all  his  E- 
 piftles,  to  be  fubjeA  to  and  obey  their  Biftiops,  Pref- 
 by  ters  and  Deacons,  and  yet  would  never  have  given 
 them  one  word  of  advice  to  be  fubjed  to,  and  obey 
 the  Bilhop  of  Rome ,  if  the  peace  and  unity  of  the 
 whole  Church,  and  the  very  faith  and  falvationof 
 the  particular  members,  had  fo  much  depended  ori 
 this  as  the  Papifts  would  pcrfwade  xx%>  Certainly  a 
 Negative  Argument  from  the  filence  of  the  writers 
 of  thofe  time?,  is  a  fufficient  confutation  of  the  Ro- 
 mifh  ufurpation. 
 
 .«     *  r*f..         Volkarp  in  his  Epiftle  to 
 
 m(im,  Mf*.  a  Pb,i.  £he  Pkiii/piaHS  f  9£mdeth 
 
 that 
 
that  Church  Qco  be  fub;e&  to  the  Presbyters  and 
 Deacons  as  to  God  and  Chriii]  not  mentioning  any 
 other  fuperior  Biftiop,  much  kfs  an  univerfal  Bifhop 
 to  whom  alio- they  muft  befiibjed.  And  whereas 
 Yakns  one  of  their  Presbyters  was  fain  (  with  his 
 wife)  into  fom?  fin  which  felicarpe  profefleth  his 
 forrow  for,  he  doth  not  direft  them  to  feek  remedy 
 it  any  higher  power,  bur  perfaadeth  them  to  reduce 
 him themfelvbs  as  a  ftraying  member.  And  having 
 before  mentioned  divers  hercfi.es  of  chofe  times., 
 be  addech  as  the  Remedy  ,  not  an  advice  of 
 appeal  to  Rome  ,  or  to  feeke  for  their  deter- 
 mination ,    or  to  hold  to  their   infallibility,   but 
 
 [A/j    c&7&ki7rofef    TJJJ      (AcLTZlol.ii'TX     TCOV     KvKXtoV  y.     fy    7tt* 
 
 yv  i7nsp&luuev~2Le.  [_  Wherefore  leaving  the  vanity 
 of  many  ,  and  falfe  doftrines ,«  let  us  return  to  that 
 Word  which  from  the  beginning  was  delivered  to 
 us.]  It  is  to  the  firft  word,  and  not  to  Rome  that  this 
 blefled  Difciple  of  John  doth  fend  the  Philifpians  for 
 liability  againft  errors. 
 
 Iren&us  is  laid  by  Euftbius 
 
 SSmS^J*  ec~  (AS*  m,n  lcap.26.) 
 
 to  have  (harply    reproved 
 
 Vi&or  for  breaking  the  Churches  peace,  by  excom- 
 
 ~L     Mt,     ~,      .  municatingthea^/r^Chur- 
 
 The  A  fa  Churches.        ^  abpuf  Eafter  day  (    and 
 
 tells  him  that  [The  like  was  never  heard  of]  and 
 that  [[his  predeceffors  did  other  wife]  therefore  ha 
 took" no:  Victor  to  be  infallible. 
 
 And 
 
Cm) 
 
 And  it  is  apparent  that  all  the  Afian  Churches 
 who  flood  againftr*ffar  and  were  excommunicated  by 
 him,  did  little  dreary  that,  he  was  the  univerfal  Bi- 
 ihop  or  infallible.  Nay  their  Bifhops  \_  fharply  re- 
 prehend him  and  their  werdsare  yet  extant]]  faith 
 Eufebius. 
 
 Moreover  in  the  fame  Chapter  of  Eufebhts  it  is 
 expreflfed  by  Iren&iu  to  ViEt-  ., . . 
 
 or,  that  Peliearp thtBikiple  FQb'"h  tMi 
 
 of  John  differed  from  tsfnicttnt,  and  neither  of  them 
 could  be  perfwaded  to  alter  his  opinion.  Therefore 
 Tolicarp  never  dream't,  cither  that  Che  Remane  Bi- 
 fhop  was  infallible,  or  was  his  Governor,  whom  he 
 (hould  obey. 
 
 And  its  worth  the  reading  in  the  24.  and  25. 
 Chapters  of  Eufebim  ,  how  confidently  Policrates 
 oppofeth  Vittor^  alledginga  General  cuftome  from 
 theApoftles,  andrefolveth  never  to  change  his  cU- 
 ftome  :  And  the  Bifhops  and  Churches  here  in  Eng* 
 land ,  did  follow  the  fame  cuftome ,  and  differ  front 
 Rome. 
 
 And  in  the  28  Chapter  Eufebitu  rQentioneth  an 
 ancient  writer,  that  oppofed  the  herefie  of '  Anem$n% 
 and  whereas  they  alledged  that  ill  the  Bifhops  of 
 Rome  till  Zefhjrinw  were  of  their  raind ,  and  prea- 
 ched it,  even  Viftor  hia>felf  (that  is,  againft  the 
 Godhead  of  Chrift)he  anfwereth  them  thus  "[This 
 iC  peradventure  might  fcem  to  have  fome  likelihood 
 
 of  truth  ,   if  it  were  not  oppugned,  firft  of  all  by 
 
 the  holy  Scriptures,  next  by  the  books  of  fundry 
 <c  men  long  before  the  time  of  Vittor~\  As  fufiin  , 
 MiltUdes  y  Tatianns ,  Clemens  ,  and  IrenMs.  So 
 that  this  old  writer  fuppofed  it  no  impoffible  thing 
 for  a  Bilhop  of  Rome  to  have  taught  herefie, 
 
 Z  And! 
 
 c« 
 
C«8) 
 
 And  in  the  very  conclufion  of  the  Chapter  and 
 Book  Stijebins  recites  many  more  of  the  words  of 
 that  old  writer  among  the  whif  h  there  arc  thefc  a- 
 gainft  the  hereticks  of  thofe  times  for  prefuming  to 
 correct  and fo  deprave  the  Scriptures,  which  me- 
 thinks,  (hould  touch  the  Romanifts  to  the  quicke  : 
 "  ^Belike  they  are  altogether  ignorant  whatprefum- 
 c*  ption  is  pra&ifed  in  this  wicked  deed  of  theirs.  For 
 "  either  they  perfwade  themfelves  that  the  holy  Scri- 
 Cf  ptures  were  not  indi&ed  by  the  inftindfc  of  the 
 "Holy  Ghoft,  and  fo  are  they  Infidels,  orelfethey 
 cc  think  themfelves  wifer  then  the  Holy  Ghoft;  and 
 tC  what  other  thing  do  they  in  that  than  Chew  them- 
 <c  fcives  poffeffed  of  the  Devil?  j 
 
 So  that  if  we  muft  go  to  die  Arbitration  of  the 
 Pope  to  know  whether  the  Scriptures  were  indited  by 
 the  Holy  Ghoft.  We  muft  go  to  him  to  know  whe- 
 ther wc  muft  be  Infidds  or  not?  For  they  that  deny 
 this ;arc  Infidels.  But  I  hope  all  the  world  will  not 
 remain  Infidels,  till  they  know  the  Arbitrement  of 
 the  Pope,  or  till  his  Authority  move  tbem  to  be 
 Chriftians..  For  itsanimpoffibilicy  and  contradicti- 
 on ,  that  any  man  f aouid  believe  in  Chrifts  pretend* 
 cd  Vicar,  ag  his  Vicar,  and  believe  an  authority  and 
 infallibility  which  he  oi»  his  Church  of  Rome  hath  re* 
 ceived  from  Chrift,  before  they  believe  in  Chrift 
 himfelf. 
 
 Kow  TertHUian  lib.  de  PttMcitiac.  21.  takes  up 
 the  Pope ,  if  he  pretend  to  his  pardoning  power 
 rrGra  'Do  tibi  cUves ,  oxfupra  banc  Petram  ,  I  (hall 
 For  brevity  refer  you  ro  the  place  in  him. 
 
 And  Ongtn  upon  Math  on  the  words,  is  large 
 and  full  againft  them,  I  refer  yoa  to  the  words  cheoi- 
 csinlum. 
 
 I 
 
(m) 
 
 I  conclude  this  ranke  of  teftimonies  in  the  words 
 f&TertnllUn    V  Credent  fine 
 Scrtpturu  nt  crcdant  control  t    l    r 
 
 Seripturti  ]  They  believe  without,  the  Scripture , 
 that  they  may  believe  againft  the  Scriptures.  .  Had 
 Scripture  been  forth*  Pope  and  Papilis,  then  the 
 Pope  and  they  would  have  been  for  Scriptures ;  and 
 then  we  might  hare  fpared  all  this  ado.  But  becaufe 
 it  is  againft  them ,  no  wonder  if  they  be  againft 
 it. 
 
 I  (hall  next  give  a  touch  more  of  fome  paflages  of 
 Councils  concerning  this  controverfle.  And  firft  it 
 is  known  that  the  firft  Councils  did  commonly  de- 
 cree that  appeals  fhould  ht  from  a  Biihop  to  a  Sy- 
 nod ,  or  the  Metro politaae,  and  that  if  the  Synod 
 of  Comprovincialsdifagreed.that  the  Metropolitant 
 fhould  call  fome  of  the  next  Province  to  aflift  them, 
 and  that  was  die  higheft  ,  unlcfr  there  were  a  more 
 general  Cour.cil ,  as  ConciL  *Antiocktn.  Gan.  14. 
 and  divers  more ,  beyond  doubt,  declare  :  So  that 
 here  was  no  appeal  to  the  Pope.  Yea  in  the  6.  Ca- 
 non of  that  Council  of  Antioch,  it  is  decreed  that 
 till  an  offending  Pricft,  Deacon,  or  Layman,  be  re- 
 conciled to  his  own  Bi(hop ,  or  elfc  have  given  fatis* 
 fa&ionto  a  Synod,  that  no  other  Bifhopfhall  re- 
 ceive hira  :  fo  that  Rem  it  felf  may  not  receive  him  ; 
 much  lefs  abfotvc  him. 
 
 Alfointhe  22.  Canon  of  the  fame  Council  (and 
 in  many  other  Councils)  it  is  decreed  that  no  Biflaop 
 ihall  come  into  the  City  of  another  Biftiop,  not  fub- 
 jed  to  him  abeut  ordination ,  and  if  they  there  or- 
 dain any,  it  (hall  be  void,  and  they  (hall  be  qucfti- 
 oned  by  a  Synod.  And  Cbryfofieme  hereupon  com- 
 plainethof  Tht$pbilus  Patriarch  of  Alexandria,  for 
 
 %  2  exer- 
 
U4°) 
 
 ta&tUtng  authority  at  Confitntintple ,  out  of  his 
 own  jurifdi&ion,  contrary  to  the  Canons;  as  may 
 be  feen  in  his  firft  Epiple  to  Pope  Innocent.  I  know 
 they  pretend  that  by  that  Epiftle  he  yet  acknowledg- 
 ed Innocents  fuperiority  and  jurifdidion  :  As  if  a 
 man  might  not  make  his  moan  ,  or  feek  all  poflible 
 relief  from  any  that  are  capable  of  helping  them  , 
 without  refped  to  fuperiority  or  jurifdidion;  It 
 was  Rcmes  gve&tntk  and  intereft  in  the  Emperor  and 
 others ,  and  not  a  univcrfal  jurifdidion,  that  made 
 Innocent  feem  capable  of  affording  fome  faelp  to 
 *  „,.,  -        f  ^Chryfofiome.     But  thus  »*- 
 
 abi^odo  ^ thGWa$n0t  ronius  the  Popes  Annalift, 
 where  ever  he  findeth  but  a 
 letter  writen  totheBifliop  of  Rome,  or  his  advice 
 or  help  in  any  thing  defired  ,  doth  prefently  con- 
 clude that  they  acknowledged  in  the  Pope  nniverfde 
 regimen ,  an  univcrfal  Government.  (  And  by  the 
 like  reafon  many  another  fhould  be  univcrfal  Gover- 
 nor as  well  as  he, 
 
 Moreover,  in  thethird  Council  of  Carthage  Can. 
 26.  it  is  decreed  ^Vt  prima  fedit  Epifcopus  nonap, 
 pellet ur  princeps jacer -dot urn,  aut  fum-mus fkcerdos 9ant 
 tiliqxid  htijufmedi,  fed  tantum  prima  fedis  Epifcopus~\ 
 that  is  [[That  the  Bifhop  of  the  firft  feat  fhall  not  be 
 called  the  chief  of  the  Priefts,  or  the  chief  Prieft,  or 
 any  fuch  thing ,  but  only  the  Bifhop  of  the  firft 
 feat.] 
 
 One  would  think  that  this  were  as  exprefs  againft 
 Rmes  ufurpation,  as  can  be  fpoken.  But  they  that 
 nwft  be  the  interptm  of  Scripture  becaufe  it  fpcaks 
 not  plain  enough,  muft  be  judge  of  Councils  too, 
 which  it  feemscsn  fpeak  no  plainer  then  Scripture, 
 till  the  Pope  have  taught  them  to  fpeak  anew. 
 
 Or 
 
(340 
 
 Or  if  plainer  may  be"  (of  the  power  as  well  as  thc 
 name)  let  us  hear  thc  Council  of  MiUvis  (of  winch 
 faith  "Profper^  %Anrt Urn  was  the  Captain,  and  Ah- 
 gnftine  the  ingeninm  :  And  Baronim  faith  that  Angti* 
 fiine  was  magna  pan  a  great  part  of  the  Council,  and 
 by  reafon  of  his  great  abilities  and  intereft)  Whe- 
 ther there  were  two  Milevitane  Councils,  as  Baro- 
 nies not  improbably  thinks,  or  but  one,  it  much  mat- 
 ters not  :  The  Canons  are  now  ufually  commixt  as 
 if  they  were  one ,  and  undoubtedly  the  true  Canons, 
 and  fo  that  which  is  now  the  22.  Canon  runs  thus 
 ^^Item  placuit  nt  PresbyterifViaconi^vel  cat'eriis  in- 
 c4  feriores  clerici  incaufis  qua*  habnerint ,  fidejudi* 
 €l  til*  Epifcoforumfuorum  qtt<sftifuerint,vicini  Epif- 
 iC  copi  eos  audiant,  &  inter  eos  qmcquid  eft  finiant  ad- 
 H  hibiti  ab  eis  ex  confenfu  Epifcoporum  fnorum.  J^uod 
 <c  ft  &  ab  eisprovocanckum  putaverint ,  nonprovocent 
 ct  m[i  ad  African*  concilia ,  vel  ud  Primates  provinci* 
 cc  arum /varum,     Ad  tranfmarina  antetn  qui  puta* 
 M  vkrit  apptllandum>  a  nulh  intra  Africam  in  com* 
 ''mmionemfufcipiatHr.']  That  is  [[It  feemethgood 
 <c  that  Presbyters,  Deacons,  and  the  other  inferior 
 "  Clergy  ,  if  in  their  caufes  they  complain  of  the 
 "  judgements  of  their  Bifhops ,  :  neighbor  Bifhops 
 'c  (hall  hear  them,  and  being  ufed  by  them  with  their 
 "Bifhops  confent,  (hall  end  whatever  is  between 
 lc  them.     But  if  they  think  good  to  appeal  from 
 "  them,  they  may  not  appeal  but  to  the  Africane 
 "  Councils,  or  to  the  Primates  of  their  Provinces. 
 <c  But  if  any  think  to  appeal  to  thofe  beyond  Sea , 
 il  *  let  none  in  Africkjzz&vz    ..   _,' 
 
 "him     into   communion.  I        Th«  is,  to  Raw  or 
 
 ,-r,  r     -J     any  enher. 
 
 1  ben  it  was  a  matter  of  ex 
 
 communication  to  appeal  to  Rome ,  and  confcquent< 
 
 z  3  ly. 
 
(S4*) 
 
 ly,  to  acknowledge  their  univerfal  Government  : 
 and  now  it  is  become  efTential  to  a  Church,  and  to  % 
 Chriftian  to  believe  it. 
 
 JThe  General  Council  of 
 CmU  Hu.  C*n.  6,        ^  bcferc  ^  ^ccording 
 
 to  fuch  Canons  as  are  now  extant )  C.  6.  doth  give 
 the  Patriarchs  of  ^Alexandria  power  over  Egyft , 
 Libia  &  Tentapolu,  qmniam  quUem  &  Efifcofo 
 Rctn.tno  farilu  mos  eft,  Becaufe  the  Biihop  of  Rome 
 hath  the  like  cuftome,  fo  that  the  Biftiop  of  Rome  is 
 equalized  with  them  ,  and  his  power  reftrained  to  his 
 own  Patriarchate,  uv  the  Scchfi*  fttburbicari*  (of 
 the  extent  whereof  read  Salmafiw  his  learned  Trea- 
 tife  againft  Sirmcndm  de  Ecclefiis  fubuarbieariis  ) 
 which  was  fo  plain  to  Cttfanm  a  Cardinal  of  Rcmey 
 that  it  made  him  fay,hercupon  u  \_Videmus  quantum 
 "  Rcwzyiiu  Poraifex  nitrafacrds  obfervationes,  ex  ufa 
 "  <l  &  ccnfuctHdwe  fubjeftion* 
 n '  alts  wedientta  hoaie  vcqmji- 
 
 uyif\  That  is  QWe  fee  how 
 cc  much  the  Pope  of  Rome  hath  arthis  day  gotten  be- ' 
 c*  yond  the  facred  obfervations  by  ufe  and  cuftome 
 "  of  fubje&ional  obedience.^  And  Hank.  Car  anna 
 having  mentioned  this  Canon  in  his  fumm*  Cencil.  p. 
 ^8.  had  no  other  evafion  but  this,  that  among  all  the 
 Greek  and  Latin  Copies  which  he  fearched,  Cardinal 
 MarctUm  a  Legate  at  the  Trent  Council,  (hewed 
 one  Latirre  Copy  that  had  QMetropolitane]]  in- 
 ftead  of  \JRomancT\  But  is  this  much  to  the  purpofe? 
 Or  if  it  were,  is  one  Latin  Copy  in  a  Cardinals  hand 
 more  credible  then  all  the  red  in  the  world,  that  have 
 come  to  light  ? 
 
 In.the  6.  Council  of  Carthage^  Awe  litis  heard  it 
 and  %An$ujlise  was  there ,  and  there  they  again  de- 
 termined 
 
043') 
 
 tcr mined  that  the  Bilhop  of  Rcme  fbould  not  re- 
 ceive the  Priefts  or  excommunicate  perfons  that  ap- 
 pealed to  him.     And  they  give  this  as  the  Reafon 
 **LJ%!*}a  hoc  null*  patrvm,  SccJ2  That  is   QBcl 
 cl  this  was  never  derogated  from  the  Africke  Church 
 <:  by  any  definition  of  our  Fathers ,  and  the  Nicene 
 "Decree  do  commit  both  the  inferior  Clergy,  and 
 "  and  the  Biftiops  chemfeives  to  their  Metropolitans. 
 i;  For  they  aRoft  prudently  and  juftly  provided  that 
 tf  all  bufmefles  fhould  be  finilhed  hi  the  places  where 
 "  they  were  begun .-  and  the  grace  of  the  holy  Ghoft 
 •;  will  not  be  wanting  to  each,  province  :  Let  this  e- 
 iC  quity  be  conftantly  and  prudently  obferved  by 
 4C  Chrifts  Priefte :  cfpeciaily  feeing  every  man  hath 
 "leave,  if  he  be  offended, with  the  judgement  of 
 "  the  known,  to  appeal  to  a  Council  of  his  Province, 
 <c  or  to  a  General  Council.    Unlefs  there  be  any  man 
 ic  that  can  think  that  God  can  infpire  a  Juftice  of  Try- 
 "  al  into  any  one  perfon,  and  deny  it  to  innumerable 
 ci  that  are  congregated  in  Council.] 
 
 And  whereas  the  Biftiop  of  Rome  would  have  fent 
 his  Legates  into  thofe  parts,  to  take  cognifancc  of 
 their  affairs,  they  anfwered  £  Vt  aUqtii  tanqnam  a 
 "  tutfanffit at u  latere  ad  nes  mitt  ant  ur^  nnlUinw 
 " nimmVatrum  Sjnodo€onflitHtHnT\  That  is  [[That 
 c|  any  (hould  be  fent  againft  as  Legates  from  your 
 "  fan&ity,  to  us,  is  a  thing  which  we  find  not  cdn- 
 ci  ftituted  by  any  Synod  of  the  Fathers]  But  here 
 Gratian  hath  falfified  the  Canon ,  by  the  addition 
 of  a  [Saw  t$  the  See  of  Rome'}  where  the  Milevi- 
 tan  Canon  is  repeated  :  In  which  manner  they  have 
 ufed  too  much  of  the  Churches  records. 
 
 Z  4  Can 
 
(144) 
 
 Can  we  think  that  Auguftine  and  the  reft  of  the 
 Bilhops  in  thefe  Councils  did  not  underftand  what 
 they  did ,  and  purpofly  reftrairi  the  Romdne  ambi* 
 tion  ?     y 
 
 The  cafe  alfo  which  is  related  in  Auguftine  between 
 the  Catholikes  and  the  Donatifts  Ihcws  how  far 
 they  were  in  thofe  dayes  from  dreaming  of  the  Re* 
 ^^^decifive  judgement.  The  great  controverfie 
 was,  who  had  the  true  Church  the  Donatifts,  or  the 
 Catholikes?  And  the  Donatifts  great  Arguments 
 were,  that  Cacilian  had  been  ordained  by  Traditors, 
 and  therefore  his  party-and  thofe  that  communicated 
 with  them  were  not  the  Church  nor  to  be  communi- 
 cated with.  Mark  now  how  the  Catholikes  plead 
 ibis  caufe.  i .  They  pr<Jcure  it  heard  by  the  Emper- 
 ors Cogmtor^JMarcellinm  ;  and  ngt  by  the  Pope.  2.. 
 They  never  once  fetch  their  proof  that  the  Catho- 
 like  Church  was  theirs  from  their  agreement  with 
 Rome^  or  fubje&ion  to  the  Pope  ,*  nor  once  in  all 
 their  mention  of  the  Catholike  Church  do  give  the 
 Popilh  defcription  of  ir,  or  fetch  it  from  the  Romane 
 Biihop  as  the  head;  but  ever  &  over  again  they  prove 
 that  their  Church  is  the  Catholike  Church  becaufeit 
 is  [That  which  beginning  at  ferufitlem ,  istranfufed 
 over  all  the  world.]  and  frequently  they  give  this 
 fame  defcription  of  it ,  and  hence  prove  it  oat  of 
 Scripture,  as  is  apparent  in  Aujiins  writings  at  large. 
 They  never  fay,  the  Catholike  Church  is  the  Romanc 
 or  th&t  which  fubmkteth  to  the  Pope.  3.  Note 
 (which  is  the  chief  thing  that  here  I  do  intend)  that  it 
 was  publicly  proved  in  the  conference  that  firft 
 Melchiades  Biihop  of  Rome  ,  with  other  Biihops 
 were  appointed  to  hear  the  bufinefs  between  Dwa- 
 iiu  a  nirris  Cafis.  and  Cacllm  au,  and  that  thev  ah- 
 
 ioived 
 
(M5) 
 
 folvcd  CAcUiMuijktA  condemned  Bonatns  And  rfien 
 that  the  Bonatifis  refted  not  here  but  appealed  to  the 
 Emperor ,  and  the  Emperor  caufed  a  certain  num- 
 ber  of  Biftiops  to  meet  at  Aries  to  hear  oVcr  all  the 
 caufc  again  ,  and  thefe  Biftiops  not  agreeing  (though 
 they  were  moft  of  them  againft  Donatus )  the  Em- 
 peror Conftantinevtzs  fain  to  determine  the  matter 
 himfelf,  who  abfolvcd  Tdix  and  C&cilianus ,  and 
 condemned  the  Donatifts ,  yet  giving  them  liberum 
 arbitrinm ,  as  it  was  called  then,  or  Liberty  of  con- 
 fciencc,  as  it  is  called  now.  So  that  the  Bifhop  of 
 Rome  afteth  but  as  appointed  with  others ;  and  his 
 judgement  is  not  that  higheft  from  which  there  is  no 
 appeal ;  for  the  Biftiops  at  Aries  muft  judge  of  all  a- 
 gain ,  and  the  Emperor  after  them.  Of  all  this  fee 
 AHgnfiine  in  TirevicuLCollation  enm  ^^.through- 
 out ,  fpecially  pag.  288.  (  Sdit.  Pari/.  )  &  lib.  ad 
 Donatift.foft.  fotUtien.  cap*  3  3./>*£.  245. 
 
 I  fhall  onely  adde  to  thefe  Teftimonies  fore- 
 going ,  the  witnefs  of  fome  of  their  own  party. 
 I  have  before  (hewed  that  one  part  of  their 
 Church  denyeth  the  Popesinfattibility ,  and  the  ei- 
 ther a  Councils :  and  that  they  are  not  agreed  about 
 the  ultimate  refolution  of  their  faith.  Their  Cardi- 
 nal Nic>  Cufanus  ti.  de  Concord.  Cathol.  c.13.  &  34. 
 maintaineth  that  QAHBiftiopi  arc  equal  as  to  the 
 jurifdiftion  ,  though  not  as  to  the  execution,  becaufe 
 the  executive  exercife  is  reftrained  by  eertain  pofitive 
 bounds ,  and  that  for  the  better ,  to  bring  men  to 
 God,\diich  when  it  ceafeth,the  pofitive  rights  ceafif] 
 And  hwfaith  that  in  time  of  neceffity  a  fim  pie  Prieft 
 may  ablolve  even  one  that  is  excommunicated  by  the 
 Pope;  And  concludeth  that  the  Papacy  is  but  of 
 Pofitive  rigt.tj  and  chat  both  it,  and  all  Majority  a- 
 
 mong 
 
(146) 
 
 mongBi(bopsiscohftitutedby  fobjecViooal  cenfent , 
 that  the  power  of  binding  andlofing  is  immediately 
 from  Chrift  ,  and  therefore  that  Priefts  are  equal , 
 and  that  thedifticAion  of  Diocel^and  that  a  Biftvop 
 fkould  be  over  the  Presbyters,  arc  of  pofitive  right: 
 And  that  Chrift  gave  no  more  to  Pettrthento  the 
 reft  of  the  Apofties ,  nor  faid  more  to  him  then  to 
 them.  Yea  and  he  aiidetb,  that  if  the Bifhop  of  Trt- 
 vers  were  by  the  congregate  Church  chofen  to  be 
 their  Prefident  at)d  head ,  he  ftiouid  properly  be 
 more  the  fuccefifor  of  Titer  then  the  Bilhop  of 
 Rome-2  Tnis  is  l'lain  dealing  for  a  Cardinal. 
 
 *  That  the  like  paflages  are 
 *Q<cbm&'Almti«eiH}.  freqUent  in  Gtrftn'is  A)  well 
 ftnt. D.  ft4.C««*.  dub.  *.  known  that  j  neecj  n0t  menti. 
 There  arc  many  heretical  ,  »    j  •     /-..  j-     i 
 
 Decretal,  Mpb  «.  < :*fir,  ©n  them.     And  in  Cardinal 
 
 aiv.htr.i.  ..cA.tfilltwf.  de  AlUco ,  and  many  other 
 
 Dtit.fii.i  x.ar.  t.c-ig.  Cardinals  ,  Biftiops  ,    and 
 
 §  i.  §  38.  .v.  4.  u*.  Schoolmen  of  their  own,  the 
 
 CttLAeAlliut  it  reform.  ^        ff  „  kn 
 
 Ecclcf.  *«* »  f*/t.  *  and  I  of fc^  ^^^^  tha» 
 
 Me$  ut  jim  korrenitm  I  (hall  forbear  tQ  recite  them. 
 quoruHdam  froverhium  eft 
 
 al  tun  ftmtxm  dcvcmjje  EtcUfam,  ut  nonfit  iigu  *([}  nip  fer  ft- 
 ^robosinquit  Card,  di  sAHiica* 
 
 I  bave  oft  times  obferved  how  they  have  aliedged 
 Dttrandus  9  as  pleading  that  tRe  laft  refolution  of  # 
 our  faith  is  into  this  primo  creditttm,  that  the  Church 
 is  guided  by  the  holy  Ghoft,  and  that  therefore  we 
 believe  the  Scripture  to  be  Gods  word  e.  g.  the  Gof- 
 pel  of  Matthew  rather  then  that  ofNicodcmus ,  be- 
 caufe  the  Church  approveth  it,  who  is  guided  by  the 
 fpirit.  Bat  I  find  that  even  there  Durandiis  deftroy- 
 
 cth 
 
04?) 
 
 eth  the  Romane  caufe.  For  he  immediately  addetb, 
 that  "£H*£  ^wi  dittum  eft  de  apfrobatione  Scripture 
 €e  per  Ecclefiam  intelli^tur folum  de  Ecclefta  qua  fat 
 *  tempore  Jpeftolorum  ,  qui  fuermt  repleti  fpiritn 
 "fan&o ,  &  nihilominus  vikermt  MiracuU  Cbrifti 
 €c  &  andiermt  ejus  dottrinam,  &  ob  hocfuerunt  con- 
 44  venientes  tejies  omnium  qua  Chrift  fts  fecit  «ptt  do&uit 
 "  ut  per  eornm  teftimoninm 
 
 *<fcriptur<i  continent faUa&    ®u"ndm  **(*»•   &  f. 
 "  di8*  Chrifti  apprtbtretur-]    *$  z*'  *'  »•  P*&-  ■*' 
 That  is,    "[This  which  is 
 "faid  of  the  approbation  of  the  Scripture  by  the 
 <c  Church  is  onely  meant  of  the  Church  which  was 
 "  in  the  times  of  the  Apoftles  9  who  were  filled  with 
 "  the  Holy  Ghoft ,  and  alfo  faw  the  Miracles  of 
 "Chrift  ,  and  heard  his  daftrine  ,  and   therefore 
 °  were  fil  witneffes  #f  all  that  Chrift  did  or  taught 
 "that  by    their    teftimony 
 **cthe   Scripture    containing 
 "the  deeds   and  words  of   V*tJ*-'r?\  8?iin' 
 Chrift ,  might  be  approv-    Cm.  Thai  future  g^ 
 
 Ceed]]  cils   may  abrogate    that 
 
 .    which  was  unjuftlydone 
 in  former  ,    and  that  they   may  erre. 
 
 This  he  proveth  from  Scripture  [  and  concluded], 
 chat  the  Gofpels  which  thatChureh  approved  cannot 
 nowbercje&ed,  beeaufe  there  is  not  the  like  caufe 
 and  that  \Jmmo  tenens  contrariftm  htrcticus  eft  ch* 
 jufcunqtieftatHS  aut  conditions  exiftat^  [[Yea  he  that 
 holdeth  the  contrary  is  a  heretick,  of  what  ftate  or 
 condition  foever  he  be]  Not  excepting  the  Pope 
 himfelf.  Is  this  liker  the  do&rine  of  Papiib  or  of 
 !  Proteftants  ? 
 
 Yea  ons  word  to  Mafxer  Knot  and  thofe  of  his 
 
 pria- 
 
ciplcs? ,  that  will  rcfolve  their  faith  into  the  Miracles 
 
 of  the  prefent  R&me  Church.   If  thofe  Miracles  which 
 
 they  glory  in  be  indeed  regardable,  then  the  Church 
 
 of  Rome  is  not  infallible  ;  for  the  author  of  thofe 
 
 Miracles  do  witness  them  u  be  fallible.  The  old  Saint 
 
 Anfiin  and  the  reft  of  his  time  and  before,  whofe  te- 
 
 ftimonies  about  Miracles  they  bring  in,  as  I  have  fuf- 
 
 ficiently  proved  are  agamft  their  ufurped  junfdi&ion 
 
 and  infallibility.  Their  Saint  Maud  faith,that  the  Ro- 
 
 mane  Church  (hall  ere  long  Apoftatize  from  the  faith 
 
 totally  and  openly,  which  did  obfeurely  Apoftatize 
 
 of  a  long  time  before.    Their  Saint  Elizabeth  faith, 
 
 That  Chrift  the  head  of  the  Church  cryeth  out  but 
 
 A11    ^    ,.    .  his  members  are  dead  :  that 
 
 M\mfrt&m  tnferem.    fhc  Apofto]ike  fcat  ispoffcf. 
 
 fed  with  pride,  and  the  flocks  go  aftray.  The  fup- 
 pofed  Prophet  Abbat  Joachim  faith  "  QThere  is  yet 
 #  another  figtree  withered  by  the  curfe  of  prevari- 
 "  cation;  the  Latin  Church,  or  the  Ship  of  Peter, 
 <:  whofe  temporal  leaves  are  made  covers  to  excufc 
 "  fin,  with  which  both  Adam  the  Pope,  and  S */e  the 
 "fubje&sof  the  Church  do 
 S:c  many  of  the  Papifti  cccoycr  thedi(hoAefty6f  their 
 cited  againit  themifeives     gc  v  j      t      li     uj 
 
 by  Dodo*  SttlivcdeEe.       ^  j.  tand  miferably  hide 
 
 <?/«/.<?.  i  i.pt*  55.^,57.  themfelves  in    the    wood 
 
 "  of  Ecclefiaftical  Glory,  3 
 
 BatI  will  trouble  my  felf  and  the  Reader  with  no 
 
 more  of  this  work  ,  fearing  that  I  have  trefpaffed 
 
 in  doing  more  than  needs  in  fo  plain  a  cafe,  already. 
 
 I  will  therefore  (hut  up  all  that  I  have  to  fay  from 
 
 humane  Teftiraonyjwith  the  words  of  Chrjfoftom(oT 
 
 whoever  clfe  is  the  author  of  the  imperfed  work  on 
 
 Math.  )  and  his  own  certain  expreffions  elfewhere. 
 
 In  the  lm$znz&Comment.(£dit.CQmm2Lan.i6i7.) 
 
 in 
 
049  > 
 
 in  Math.  20.  Horn.  3  5.    par . 
 900. 901.  it  isfiid  as  follow-    °JZ  ,TlLm'k- 
 «h  ,» iFruSlurr,  bumlitatu    """"■  **  >°°-  ,8" 
 ^terreftria  p$fuit  primatum  ealeftem,  &  primatw 
 Ci  terreftris   fruBum  9   pofuit   confuftonem   c  ale  ft  em. 
 " M*}£*nque  ergs  defideraUpriwatum  c  deft  em  ,  fe~ 
 u  quatur  humlitatetn  terreftrem;    qnicnnque  atitem 
 *  deftderat  ^  primatumin  terra,  inveniet  c onfufionem 
 "  in  calo :  at  jam  inter  fervos  Chriftt  nonfit  de  prima* 
 "  tncertamen\  That  is  £  He  hath  made  the  Celeftial 
 u  primacy  to  be  the  fruit  of  terreftrial  humility  :  and 
 u  the  fruit  of  earthly  Primacy,  lie  hath  appointed  to 
 "  to  be  Celeftial  confufion*.   "  =   ^L     , 
 "Whefoever  therefore  dc-   l^lll' ' 
 "  fireth  Celeftial  primacy  let 
 <c  him  follow  terreftrial  humility  :  but  whofocver  de- 
 "  fireth  Primacy  on  earth  ,  (hall  find  confufion  in 
 €€ heaven:  That  fo  a  mong  the  fervants  of  Chrift 
 **  there  may  be  no  ftrifefor  Primacy.] 
 
 And  afterward  he  addeth  \JPrimatum  autem  Ec- 
 a  cleftaftieum  concafifcere,  neque  ratio  eft  mque  can* 
 "fa  :  quia  neqne juftum  eft,  mque  utile :  £fuit  enim 
 <c j apieus  nitre  Je  fubftcere  feftinat  fervituti,  labori, 
 *' dolor i,  &quodtnaJH4  eft,  periculo  tali ,  nt  detra* 
 tc  tionem  pre  omni  Sccleftaapud  juftum  judicem,  nift 
 "forte  qui  nee  credit  judicium  Ifei,  nee  timet ,  uti 
 u  abutens  primatu  fuo  EcclefiaHico  feculariter  ,  c$n- 
 "  vertat  eum  wfecularem.']  That  is  £But  to  defire 
 "  an  Ecclefiaftical  Primacy  ,  there  is  neither  reafon 
 tc  nor  caufe ,  becaufe  it  is  neither  juft  nor  profitable : 
 "  For  what  wife  man  will  voluntarily  baftcn  to  fub- 
 "  jeft  himfclf  to  fervitude,  labor,  grief,  and  which 
 ''is  more  to  fuch  a  danger,  as  to  be  accountable  to 
 "  the  righteotis  judge  for  all  the  Church  ?  unlefs  it 
 
 be 
 
f35») 
 
 €i  be  one  that  perhaps  doth  neither  believe  the  judge- 
 <€  merit  of  God,  nor  feareth  it ,  that  abufing  fecu- 
 "  larly  his  Ecclefiaftical  primacy,  he  may  turn  it  into 
 Ci  a  fecular.J  One  would  think  this  ftiould  be  plain 
 enough  againft  the  Papal  ufurpation  |  If  they  tell  me 
 that  this  is  none  of  Ch\y[oftomts  works  ,  hut  fome 
 hereticks  j  I  anfwer ,  When  they  have  ufe  for  it,  they 
 can  magnific  it.  Let  their  Sixtus  Senenfis  words  be 
 weighed  which  are  printed  before  this  book,  cfpccial* 
 ly  what  he  faith  of  fome  ancient  Copies ,  which 
 have  the  errors  onely  in  the  Margin,  written  by  fome 
 jlrrUnhand,  and  wichall  that  it  is  very  obfervable, 
 that  the  errors  are  fo  intermixed,  that  yet  you  may 
 take  them  out,  and  not  maim  any  of  the  fence ,  but 
 leave  the  reft  entire,  yea  they  feem  as  parentbentical 
 or  fuperfluous,  and  then  conje&Hre  whether  yet  it 
 may  not  be  Cryfoftomes  :  But  whofe  fo  ever  it  is,  it  is 
 ancient ,  and  commonly  much  commended.  But  let 
 tlut'go  which  way  it  will,  as  long  as  in  the  undoubt- 
 ed works  of  Crjfoftome  there  is  over  and  over  again 
 the  like*     In  his  Homil-  66.  alias  67.  %n  Matt2,o.pag. 
 
 ^  577.  he  faith   "  [[They  that 
 
 Cbrjfofi.  tu&lvb  zo.  c^cck  Primacy  arca  dilY 
 Horn   6i>Gm.G6.VM&    se  rh*mfclw«    nof 
 
 '*  knowing  that  by  this 
 u  means  thev  (hall  thraftjthemfelvcs  into  the  loweft] 
 S  flare.  The  Hke  he  hath  in  Hemil.  on  Math.  18. 
 I  ftiai!  now  (em  it  to  the  confederation  of  the  im- 
 partial ,  by  tins  fmal  tafte  of  the  judgement  ©f 
 former  tmes ,  whether  the  Romane  infallibility 
 &nd  umverfal  government  were  a  thicg  known  [to 
 the  Church  of  Cfcrift  of  old ,  or  yielded  as  foon 
 as  amh>.  ought?   And    whether  this  be   a 
 
 fit  ground   for  to  to  build  eur  faith   upon,  or 
 
 re* 
 
(150 
 
 refolvc  it  into  ?  And  if  any  would  fee  more  of  the 
 refiftancy  of  their  ufurpaiions ,  even  when  it  was  at 
 the  higheft,  he  may  read  in  Mich.  Goldafiiu  a 
 multitude  of  Volumes,  that  will  give  hira  further  in- 
 formation :  or  inBiftiop  Vfier  de  $Hcfie$.  &ftat. 
 Ecclef.  he  may  find  enough  in  narrower  room. 
 
 Thelaft  part  of  this  difputatiori  fhould  confi&of 
 an  anfwer  to  the  Popifh  Arguments  for  their  caufe  : 
 but  I  can  find  fo  little  irf  any  of  their  writings  thats 
 worthy  to  be  taken  notice  of,  more  then  what  is 
 anfWered  before,  thatlfhallnot  need  to  ftand  lo*ig 
 upon  this. 
 
 They  tell  us  that,  if  cur  Church  be  not  infallible, 
 then  people  havefmall  reafon  to  hear  us  or  regard 
 us  ?  or  to  tnift  their  falvaciot?  on  the  dof&rine  which 
 we  deliver  to  them,  fedng  for  ought  we  know,  or 
 they  know,  we  may  but  deceive  them,  asbein||firft 
 our  felves  deceived;  fo  that  this  makes  way  to  infi* 
 I  delity  or  uncertainty  of  the  faith  ,  if  the  Church  be 
 not  infallible » 
 
 This  is  their  all,  the  fir  ft  md  laft ,  for  ought  I  can 
 find  (thats  worth  the  repealing  )  and  of  how  little 
 value  this  arguing  is,  me  thinks  fhould  be  very  eafie 
 to  apprehend. 
 
 i .  Look  back  to  the  ftatingof  the  Queftion ,  and 
 remember  how  far  we  fay  the  Church  is  fallible,  and 
 how  far  infallible,andit  may  fuffics  to  confute  all  this. 
 
 2.  Its  not  all  one  to  be  abfolutely  infallible,  and  to 
 be  a&ualiy  Not-miflaken.  Nor  to  be  certain  of 
 fame  things ,  and  to  be  certain  of  all  things  that 
 bughc  to  be  known  or  believed  :  Mor  to  be  cer- 
 'ain  by  fuch  external  evident  of  verity  and  inter- 
 nal 
 
(31*) 
 
 nal  grace ,  as  is  ordinary  to  the  faithful ,  and  to 
 be  certain  by  a  pretended  priviledge  above  all  the  reft 
 of  the  world ;  even  knowing  the  conclusion  as  fuch 
 without  knowing  the  medium.  We  are  certain  that 
 Scripture:  is  Gads  word  :  and  certain  that  we  are 
 certain ;  and  therefore  pro  tempore  infallibly  certain  : 
 And  if  we  (hould  fay  that  we  are  certain  that  no 
 true  Believer  (hall  ever  fall  from  this  certainty ,  we 
 {hould  fpeak  more  agreeably  to  the  Proteftant  do- 
 ftrine  then  to  yours,  who  fay  that  they  may  fall  a- 
 way.  And  we  maintain  that  there  is  ftill  an  Obje- 
 ctive certainty  or  Infallibility  (if  I  may  ufe  the  word 
 aftively)  in  the  word  of  God  and  every  fentence  of 
 it ,  which*  can  never  fail ,  if  our  faith  (hould  fail. 
 And  we  can  manifeft  to  our  hearers  fuch  grounds  of 
 their  belief,  as  are  infallible  t  and  will  never  deceive 
 thpfe  that  truftiji  them 
 
 Your  argument  therefore  moft  vainly  fuppofeth  i 
 that  nibiis  faith  muft  be  grounded  on  the  word  and 
 credit  of  their  Teachers ,  and  that  therefore  they 
 canhavenoftronger  a  faith,  then  is  anfwerable  to 
 our  credit  with  them.  But  its  no  fuch  matter  :  It  is 
 Gods  Veracity  and  not  ours  that  is  the  formal  ob  jed 
 of  the  hearers  faith:  We  do  not  defire  (as  it  feems 
 the  Papifts  do)  that  they  (hould  take  their  faith  on 
 truft  from  us  ,  and  believe  all  on  our  words.  We 
 do  but  reveal  to  them  that  word  of  God  9  which  is 
 the  ground  of  faith  ;  and  we  prove  it  to  be  the  word 
 of  God,  and  (hew  them  that  in  it  which  will  prove 
 it  feh  to  be  fo  :  fo  that  as  long  as  ourReafons,. 
 Proofs,  Evidences  are  infallible ,  what  neceflity  is 
 there  that  the  fpeaker  muft  be  infallible ,  and  that  in 
 every  thing  that  ought  to  be  believed  ?  Are  all  the 
 "Preachers.of  the  fami/h  fa&ion  infallible  ?  You  will 
 
 fav„ 
 
fay,  no,  your  felves.  Muft  they  not  therefore  be 
 heard?  Or  may  notthedo&rine  which  they  preach 
 beget  a  certain  belief  in  the  hearer?  You  will,  I 
 know,  with  one  voice,  fay,  that  it  may  and  doth. 
 How  then  do  fallible  men  agiong  you,  by  preaching 
 bring  men  to  an  infallible  faith  (infantum)  and  why 
 may  it  not  be  fo  with  us?  Will  yod  fay  that  you 
 preach  in  the  name  of  the  Pope  who  is  infallible? 
 Why  but,  how  do  your  hearers  know  that;  Muft 
 they  take  it  on  the  preachers  word,  who  proclaim- 
 eth  himfclf  fallible  ?  Why  then ,  may  they  not  as 
 well  take  it  on  our  words  that  Chrift  and  Scripture 
 is  infallible  !  When  we  fay ,  we  preach  in  Chrifts 
 name ,  as  confidently  as  you  fay  that  you  preach  in 
 the  Popes  name?  and  fo  your  do&rine  and  ours 
 fhould  be  both  uncertain  ,  if  both  retted  on  the  fal- 
 lible preachers  word.  But  if  you  will  not  bid  your 
 hearers  take  your  word,  but  will  undertake  to  de- 
 monftrate  to  thtm  by  cogent  evidence,  thac  you  are 
 fent  by  the  Pope,  and  thac  he  is  infallible ,  and  thac 
 you  fpeak  nothing  but  what  he  infallibly  warranteth 
 you  to  fpeak  (  all  which  will  be  incumbent  on  you 
 to  prove)  then  will  we  much  more  eafily  and  truly 
 prove,  that  God  is  true  and  that  Scripture  is  his 
 word  (which  is  all  that  is  incumbent  on  us  to  prove; 
 feeing  an  infallible  word ,  of  an  infallible  God,  mutt  , 
 be  heard,  how  fallible  foever  we  may  be)  fo  that  you 
 might  eafily  fee,  if  you  would  that  your  task  is  in- 
 comparably harder  then  ours  (even as  much  as  to 
 prove  a  falfhood  is  harder  then  to  prove  a 
 truth.^ 
 
 How  will  you  approve  of  fuch  reafoning  as  your 
 own  in  other  cafes !  What  if  ten  men  that  have  been 
 at  a  fight,  come  home  and  tell  yotf ,  which  fide  had 
 
 A  a  the 
 
054) 
 
 the  better  ?  though  they  are  all  fallible  ,  may  they 
 not  poffibly  give  you  fuch  infallible  proof  of  whan 
 they  fay ,  as  may  make  it  certain  ?  What  if  all  the 
 Lawyers  in  the  Land  are  fallible  men,  yea  and  all  o- 
 ther  men  in  the  Land ;  and  do  not  know  all  things , 
 nor  all  that  fhould  be  known  about  the  Lawes?  Doth 
 it  follow  that  thefe  fallible  men,  may  not  infallibly 
 know  themfelves  and  infallibly  prove  to  others,  even 
 by  certain  hamane  teftimony ,  uncapable  of  deceit, 
 that  this  or  that  is  indeed  a  ftatute  Law  of  the  Land 
 made  by  King  and  Parliament?  Do  all  men  hold  their 
 lands  and  lives  by  Law,   and  fo  many  dye  at  the  Gal- 
 lows by  Law  ,  and  yet  is  it  uncertain  whether  they 
 be  the  Laws  iudeed  or    not  ,   and  all  becaufe  the 
 men  that  fay  fo,  are  not  infallible  (  and  all  are  dead 
 that  faw  them  made!)  Why  but  a  man  may  be  certain 
 of  many  a  thing  that  yet  is  no:  infallible  in  all  things, 
 nor  in  all  that  he  ought  to  know.     Your  argument 
 therefore  is  ftrong  againft  your  (Stores ,  who  refolve 
 mens  faith  into  humane  credicf  but  its  nothing  a- 
 liainft  us ,    who  refolve  it-  into  Gods  veracity  ,  and 
 teach  not  men  to  take  all  uppn  truft  from  our  bare 
 words.     It  is  fiifficient  that  God  is  infallible  when  we 
 per  fwade  thejgj  to  believe  ,  and  that  we  can  infallibly 
 prove  to  them  that  the  Scripture  is  Gods  word ,  and 
 what  itcontameth  in  the  points  of  neceffity  to  falva- 
 tjton,      We  can   without   infallibility  in  all  other 
 matters,   infallibly  prove  to  them  what  God  re- 
 quired! .them  to   Believe  and  Do  as  NccdTary  to 
 Salvation.lt  is  the  infallibility  of  our  proofs.and  not  of 
 our  bare  words,  that  is  neceffary  to  mens  belief.  But 
 the  Papifts  exped:  their  milled  flock  fhould  take  their 
 bare  word,  and  fd  make  the  faith  of  their  followers, 
 a  humane  faith-  and  to  blind  thebufiriefs  they  pre- 
 tend 
 
(w ) 
 
 tend  co  a  certain  infallibility  as  if  their  fayings  were 
 Divine. 
 
 Men  will  makeufe  of  Phificiaifs  for  their  bod:V- 
 though  they  be  not  tfffal  vjnight 
 
 they  do  it  with  encouragement,  iF  they  could  in- 
 fallibly tell  them  the  true  cure  of  every  rnonal 
 difeafe  ,  though  there  were  an  hundred  fmaller 
 difeafes  that  they  could  not  cure  ,  or  a  hundred 
 queftionsin  Anatomy  and  about/The  nature  of  dif- 
 eafes which  they  could  not  refolve.  Why  then 
 fhould  men  conceit  that  the  Miniftry  is  vain  that 
 is  not  infallible-  and knowethnot  all  things.  Hath 
 Gods  Church  been  without  infallible  ordinary 
 guides  from  the  creation  to  this  day,  andwemuft 
 now  begin  to  feign  a  Neceflity  of  their  infallibi- 
 lity? Let  it  be  [efficient  that  God,  and  the  extra- 
 ordinarily infpired  Prophets  and  Apoftlcs  are  in- 
 fallible ,  and  that  we  have  Teachers  that  can  in- 
 fallibly prove  to  us  what  he-  requireth  of  us  in 
 his  words  in  points  of  Neceffity  to  our  everlafling 
 happinefs. 
 
 And  for  themfelves ,  pietending  to  infallibility 
 makes  them  not,  nor  procureth  them  infallible, 
 whereas  their  voluminous  errors  ,  and  the  wick- 
 ed pradices  grounded  thereupon  ,  and  their  fre- 
 quent felfcontradi&ions  and  mutations,  do  pro» 
 claim  aloud  to  the  world  that  they  are  both  de- 
 ceivable ,  deceived  and  deceivers  :  while  the  holy 
 Scriptures  whofe  fuffieiency  they  deny  is  by  them- 
 felves confefled  to  be  of  infallible  verity. 
 
 We  are   refolved  therefore  by  the  grace  of 
 
 God ,  in  a  bufinefs  of  fuch  moment  as  the  ever- 
 
 lafting  faviag  or  lofing  of  our  fouls  to  yintfire 
 
 A  a  2  mi 
 
(556) 
 
 and  bottom  all  our  Hopes* on  that  word  of  God 
 vvhofe  infallibility  they  confefs,  then  on  the  words 
 of  men  who  pretend  to  infallibility,  and  notorioufly 
 declare  the  vainty  of  thofe  pretences. 
 
 Some 
 
0>7) 
 
 cWa  fiftj  C.^SJiO'  CsKfr  tP^fe*V  «*£?4 
 
 £0/^  W0>r  0/  *^  5w*  0/  Antiquity  in  the 
 main  Controverfie  between  us  and  the  Pa- 
 fifts  ,  to  declare  further  who  it  is  that  is  of 
 the  New  Religion, 
 
 CYrill.HierefoL  Catechef 4.  SeB.  defpiritufantto, 
 pag.  (Edit.  Parif.  163  1.)  30. 
 A«  ytf  7ne\  tw  Se-'.av  )y  dyluf  n$  wt$za<;  {jLuwpaVyStc. 
 
 i.  e.   For  concerning  Divine  things ,   and  the  holy 
 myfteries  of  faith,  nothing,  no  not  the  fmalleft  thing 
 ought  to  be  delivered  without  the  Divine  Scriptures; 
 nor  to  J)e  brought  forth  by 
 fimple  probability  ,  nor  by  *t3l 
 
 a  train  of  words.  Nay  do  If  the  TonRue  of  man 
 not  fimply  believe  me  my  felf  "n>ak  PIain  thls  ,$ 
 when  I  fpeak  of  thefe  things 
 to  thee ,  unlefs  thou  receive  a  demonftration  of  the 
 things  which  I  fpeak  from  the  Divine  Scriptures  For 
 the  very  fafety  of  our  faith ,  refteth  not  on  the  ele- 
 gancy of  fpeech,  but  on  the  proof  of  Divine  Scri- 
 ptures.] 
 
 And  pag.  36.  SeB  de  Sacra  Script,  he  telleth  you 
 what  Scriptures  he  meaneth  earneftly  diffwading 
 from  the  Apocryphal  books ,  and  numbering  the 
 feme  oneiy  which  we  own  as  Canonical,  fave  that  he 
 faith  Q.fsptyu'g  puiT  ^4is^%  *&  Sfltxiw  K&i  li&qhw  \  ariil 
 omittech  the  E'pift.  to  Hebrews  and  the  Apocalypfe 
 
 A  a  3  A&& 
 
And  CatecheJ.17.fAi.191-  Ke  fetli  CMdwe  now 
 alio  ingenioufly  corifcfs  that  we  will  not  ufe  humane 
 reafonings;  but  will  only  commemorate  thofe  things 
 which  are  in  the  holy  Scriptures :  for  this  is  moft  fafe 
 as  Saint  IW,  i.Cor.  2.4. 
 
 And  Cattclatf.  1%-fAg.  220,  22 1,  222.  See  how 
 he  defcribeth  the  Catholike  Church  without  the  leaft 
 intimation  of  the  R  omane  defer  ipripn. 
 
 Augufi.  Cart,  lit  eras  Pttiliani  li.  3.  cap.  ,6.  fag. 
 
 Edit.l>ari(.\Z7-)  tiLt. 
 
 \_Prei«defivede  Chrifto,  Jwede  ejus  Scclefia,  Jive 
 de  quacttnque  alia  re  qu&  per' 
 Note  here,  1.  That  it  is,    tinet  fid  f,dem  utr&mque    no- 
 Fedefu  vel  qumnque  re  a-     «  Km  jicAm  mJ  4_ 
 
 hi,  that  Atijlm  (peaks,   J  ,.    .       .  A    . 
 
 t  That  ifs  im  cLibm,  1M»E miP4rarn ?> "  1**  dtxtt> 
 and  therefore  not  an  Ap-  Licet  il  n©S,  Jed  mntm  quod 
 gument  onely  for  fuch  as  Jecuttu  adjecit,  Si  Angelus  de 
 deny  the  Church  and  c3ej0  vobis  annunciaverit  pre- 
 ragarg«m«#.    ?.Sodo    terc,mm  quod  in  Scripturis 
 
 we  procure  the  tiamesor     ,      Vl      or        -  11  • 
 
 Popifii  hatred.  kgalibus  &  Evangeltus  acce- 
 
 ^  piltis ,   anatfiema  fir.     ti^c 
 
 4.  So  may  wc  (ay  [As  if  vobifeum   &    cum    oimibm 
 
 we  bau  bid  rhe  tfpoftks  quos  Chrifio  lucrati  cupimus 
 
 fuc  nothing  in  the  Bible  aBitantes^  Atque  inter  €*tera 
 
 Dei  lieru  promt jf am  legimm 
 
 {frjictttprcmijj*  efi  in  omnibus  giniibus  reddi  cerni- 
 
 mm^  prtdicdntes,  ab  iu  quos  ad  ejus  pdcificumgre- 
 
 attrahi  cupimm^  pro  aftione  vratutrttm  flainmas 
 
 innm  odiorum."^  That  is  ^Moreover,  whether 
 
 it  be  of  Chrift  ,  or  of  his  Church,  or  of  any  other 
 
 which  pcrtaineth  to  our  faith  and  lift ,  I  fay 
 
 not 
 
(W) 
 
 not  Eifwel  who  are  not  to  be  compared  to  Mm  who 
 fiid  [Though  fte]  but  tfrat  which  be  next  added  [If 
 an  Angel  from  heaven  (forfl  preach  toyouany  other 
 thing  then  that  which  you  have  received  in  the  Scrip- 
 tures of  the  Law  and  the  Gofpel ,  let  him  be  accurf- 
 ed.  While  we  deal  thus  with  you  and  with  all  men 
 whom  we  defire  to  win  to  Chrift ,  and  among  other 
 things ,  do  preach  the  holy  Church,  which  we  find 
 promifed  in  Gods  Scriptures,  and  which  we  fee  to  be 
 placed  in  all  Nations  as  was  promifed,  we  have  de- 
 fer ved  (or  procured)  the  flames  of  hatred  from  thofe 
 whom  we  defire  to  draw  into  its  pacifike  bofome  in 
 ftead  of  thanks.]  And  he  proceedcth  [as  if  it  were 
 we  chat  fo  loag  before  had  bid  the  Prophets  and  A- 
 poftles  that  they  (hould  not  put  in  their  books  any 
 Teftimonies ,  by  which  the  faftion  ( or  party)  of 
 'Donatm  is  proved  to  be  the  Church  of  Chrift.] 
 
 ThcEpiftle/t^  Dcmetriaa&m  commonly  reckoned 
 the  142.  among  Atsgufiir.es  cap.  9.  faith  [Sciioita- 
 cjite  in  Script uris  divine  (per  cjhos  folas  potts  flenam 
 Dei  intelligere  voluntatem)&CQ.~\  By  the  Divine  Scri- 
 ptures alone  thou  maift  underftand  the  full  will  of 
 God.]  I  know  the  Lovaine  Do&ors  put  this  Epiflle 
 in  the  Appendix  and  con  je&ure  it  to  be  of  Pelagita  : 
 but  1.  it  (hews  the  do&rine  of  that  age  :  2.  Never 
 did  Aufiin  contradid  it ,  but  oft  fay  the  like. 
 
 Auguft.  depeccat.  Merit.  &  Remijf.  li.  2.  cap.  36. 
 pajr.  (mibi)  304.  faith  t% [Talis popnlm  tit prtdixi, 
 ernditHi  in  Regno  cdorumper  duo  teft amenta  vetm  Gr 
 novum,  non  declinans  in  dextram  fnperbaprefumpti- 
 onejuflititt,  necjuein  fwiftramfccHi/a  delettathne  pec* 
 j  cati,  in  terram  illivu  fromijfwnis  intrabit :  ]  &  poftja 
 j  [XJbienim  de  re  obfeuriffima  difpntatur ,  non  adjx- 
 vantibm  <Ditvinarum  ScriptnrarHtn  certit  clarifque 
 
 A  a  4  do- 
 
document  is  ,  cchiberefe  debet  humana  prefamptio  nihil 
 faciens  in  partem  alteram  declmando~\  So  that  in  Au- 
 JHus  judgement  the  old  and  new  Teftament  teach  us 
 enough  to  fal  vat  ion ;  and  in  the  difficult  points  we 
 muft  not  fo  much  as  incline  to  either  fide,  without  the 
 Scriptures,  it  being  preemption  to  fpeak  when  they 
 iire  filent. 
 
 And  in  his 49.  Trad, on  fohnhe  faith  \JLvange- 
 lijla  teftatur  mnlta  Ttominum  Ckriftnm  &  dixifje  & 
 fecijfe  qua  non [crista  fnni \ektl a  [tint  autcm  qttafcri- 
 berentur,  quafalnti  ere Pentium  J rzfjficcre videbantur7\ 
 i.  e.  [The  Evangelift  teftifieth  that  the  Lord  Chrift 
 fpoke  and  did  many  things  that  are  not  written  : 
 but  thofc  were  chofen  to  be  written  ,  which  fecmed 
 Efficient  for  the  falvation  of  Believers.] 
 
 And  lit  de  Nat.  Grat  c  26.  be  faith  to  the  Pela- 
 gians \_Solu  Canonicis  deb so  fine  uila  recufatione  con* 
 fenfum  ]  That  is  [I  owe  a  confent  without  any  refu- 
 fal  to  the  Canonical  Scriptures  alone]]  An  hundred 
 more  fuch  fayings  might  be  cited  out  of  Augu- 
 ftinc. 
 
 Hierom  on  the  firft  Ch.  of  Bag.  (fol.  mihi:  102.) 
 fpeakingof  theufeof  Hereticks ,  faith  \_SeA  &  alia 
 
 qtt&  abfque  authoritate  &  tc- 
 nAniraiim  Vcfen,  I.  %.  jUmomis  Scripturarum  qnafi 
 Vainly  replyeth  thsc  this  \  1.  -  A'n  r  r~  i  -1 
 is  fpoken  onely  to  thole  ^iittoni  Apoftohcafpontere- 
 Hercticks  that  plead  only  prtunt  at  que  conpngunt  per' 
 Tradition  and  rejeft  cutit  gladiui  T>ei7\  i.  e.  £But 
 Scriptnres.i.Thats plain-  other  things  which  without 
 ly  faifc  :  for -T&tunus  did  the  Authority  and  Teftimo- 
 »ot  lo-   2.  He  Jpeaks  of  re     •    /        ^u       a~  ~c 
 
 all  fuch  traditions  there  ™es  of  Scripture  they  do  of 
 fore  of  the  Popifh.  their  own  accord  find  out  and 
 
 feign  asof'Apoftolical  tradi- 
 don  the  fword  of  God  will  cut  down.  ]   And  he 
 
 in 
 
(3*) 
 
 inftanccth  in  the  faftings  and  other  aiifteritics  of 
 the  Tatiani ,    which  he  faith  they  fuffer   cauflef- 
 
 The  fame  Hierom  againft  Helvidius  faith  \Vt  h<ec 
 qu£  fcripta  fant  non  negawus ,  it*  ea  qua  non  funt 
 fcripta  rtnmmns.  Natam  'Deumejfe  de  virgine  ere* 
 dimus  quia  legimus  :  Mariam  nupftjfe  pofi  partum 
 mn  credmus ,  quia  ncn  legimus\  So  then  the 
 Church  in  Bierowes  time  would  believe  no  more 
 by  Divine  Faith ,  but  what  was  written. 
 
 thrjfoftom?  faith  on  the  95-  Pfal.  Qwhen  any 
 thing  is  fpoken  that  is  not  written,  the  very  thoughts 
 of  the  hearers  are  lame  ]  And  again  on  the  2  Thefc 
 2.  £All  things  are  clear  and  fincere  that  are  in  the  Di- 
 vine Scriptures,  every  thing  that  is  neceffary  is  there- 
 in plain  ]  The  words  are  fpoken  againft  thofe  that 
 would  not  go  to  the  Congregation  becaufe  there  was 
 no  Sermon;  And  though  Cbryfcftome  was  almoft 
 daily  in  preaching ,  yet  to  (hew  them  that  the  word 
 read  was  worth  their  hearing,  he  addeth  this  anfwer: 
 And  he  proceedeth  to  anfwer  their  other  objections 
 taken  from  the  fuppofed  obfeurity  of  Scripture,  tell- 
 ing them  they  are  fpoken  in  their  own  tongue  and 
 plainly.  Orat.  i.pag.(mihi)  1503. 
 
 And  on  2  Cor.  How.  3.  he  calleth  the  Scripture 
 the  ballance,  the  fquare  and  rule  of  all  things ;  which 
 words  Eellarmine  de  verbo  Dei  I.  4.  £.  11.  endeavor- 
 eth  to  pervert  in  vain. 
 
 Theedoret  Dialog.  1.  inter  Orthodox-  &  Eranifi,  in 
 the  beginning  (pag.  1 .)  faith  p[  would  not  have  thee 
 by  humane  reafons  to  enquire  after  the  truth,  but 
 feektheftepscf  the  Apoftles  and  Prophets  and  their 
 followers]  And  in  the  fecond  Dialogue  \J  am  not  fo 
 raihas  toafiert  any  thing  wherein  the  holy  Scripture 
 is  filent,]  CjriL 
 
Cyril  of  Alexandria  in  his  feventh  book  againft 
 Julian  (pag.mibiisg-  )  faith  [The  Divine  Scrip- 
 ture is  fufficient  to  make  them  that  are  exercifed  in  it, 
 wife  and  mofthoneft,  and  to  have  fuffitient  under- 
 ftanding.")  The  like  he  hath  twice  or  thrice  over  in 
 that  fame  Seftion ,  which  I  will  not  iiand  to  repeal 
 left  I  be  tedious. 
 
 Ambrofe  having  mentioned  the  diverfity  of  Here- 
 fies  agreeing  in  una  perfidia,  give  thus  thisdireftiori 
 for  cure:  Itaque  tanqnam  binigubernatores  quo  twins 
 prxtermeare  poffimns  fidei  vela  tendamm  $criptua» 
 rumque  relegamus  crdinem*  Awb*  de  fide  li.  I.  cap.  4. 
 fag.%6.  And  many  more  exprefs  paffages  he  hath  : 
 as  £  J^*  in  Scripturis  fax  fix  non  reperimm ,  ea 
 qmmadmodum  ufurpare  foffemu*  ?]  This  citation  I 
 take  on  truft  from  others  that  have  before  produced 
 it  j  having  before  mentioned  more. 
 
 Albxmfim  in  h\$Orat.  again(i  the  Gentiles  in  the 
 beginning  faith  £  The  holy  and  Divinely  infpire<4 
 Scriptures  are  iufficient  for  all  inftruftion  of  vedty] 
 And  afterward  he  addech  that  the  writings  of  the 
 Fathers  and  our  Teachers  do  help  us  to  interpret  and 
 imderftand  Scr  i  pture. 
 
 Hippolytus  (  in  Tib  Hot  he.  Patrum  Tom.  3.  Edit. 
 roL  p.  ZQs  21.)  faith  \JJnm  Bern  eft^  quern  non  a* 
 Uunde  agnofcimus^  qmm  exfacrisfcripturis,  £htew 
 admodum  enim  ftquis  vellet  fapientiam  hnjns  feculi 
 txcrcsre^  mnaliter  hoc  cenfequi  poterit,  nift  dogmata 
 Phifofopborum  legate  fie  quicunque  volumns  pietatem 
 in  T5eum  exercere  mn  aliunde  difemw  qmm  in /crip* 
 ixris  Bivinitjji  e.QThere  is  one  God3whom  we  no  o- 
 *  ^u  .  ro  .  1  ^  ther  way  know,  *  but  by  the 
 :    Thac  ^  C  Sav.ngly^     hojy  5^^,  for  as  he 
 
 that  will  exercife  the  wildom  ©f  this  world ,  cannot 
 
 other- 
 
0*3) 
 
 otherwife  attain  it ,  but  by  reading  the  opinions  of 
 the  Philofophers  #:  fo  thofe  of  us  that  will  exercife 
 piety  towards  God,  do  no  other  way  learn  it  but  in 
 the  Divine  Scriptures. 
 
 Clemens  Alexandrinus  Stroma*  Ji.6.  faith  [^With- 
 out the  Scripture  we  fay  nothing.  ] 
 
 In  the  Life  of  Antony  the  Author  faith[[The  Scrip- 
 tures are  fufficient  for  our  inflru&ion.]] 
 
 Theodoret  li.  i .  hifior.  c.  7    reportcth  the  words  of 
 Confiantine  the  Great  fpokerr  to  the  Fathers  in  the 
 Nicene  Council,  after  Suftatkiui  Oration  to  him 
 thus     cTHe  (hewed  them    m 
 "  how  grievous  a  thing  it  was    *'tf  «»*"  »***. 
 "  and  how  bitter,  when  the  enemies  were  profligate 
 M  and  there  was  none  left  that  durft  oppofe  them' 
 u  that  they  Ihould  ftrive  againft  one  another ,  and 
 "  (hould  make  mirth  for  their  enemies  f  and  become 
 "  their  laughing  ftock  :  fpecially  feeing  theydifpute 
 ct  about  Divine  things ,  and  have  the  doftrine  of  the 
 "  Holy  Ghoft  laid  down  ia  the  Scripture  monuments: 
 "  For,  faith  he,  the  Books  of  the  Evangelifts  and  A- 
 cc  poftles ,  and  alfo  the  Oracles  of  the  ancient  Pro- 
 "  phets  do  evidently  teach  uswhat  we  are  to  hold  con- 
 *c  cerning  God,     Laying  afide  therefore  all  feditious 
 "contention,  let  us  refolve  the  matters  that  are 
 "  brought  into  queftian  ,  by  the  Teftimonies  of  the 
 ''writings  of  Gods  infpiration]  And  Theodore*  add- 
 eth,  that  Q While  he  fpoke  thefe  and  the  like  things 
 to  bring  them  to  a  confent  in  the  Apoftolical  do- 
 ftrine  ,  all  the  Synod  except  a  few  Arriavs  obeyed 
 and  ftablifhed  concord  on  thefe  terms. 
 
 Yet 
 
0<*4) 
 
 Yet  doth  sAndradiut  think  to  difablc  Confiantifte: 
 
 teftiraony  by  faying  that  the 
 
 StttratVf  «£    A™«>  wete  pteafed  with 
 
 noe^tf    WheiC  are  the  r  *  " 
 
 reli  of  his  cavils.  the,c  words  or    CorjjtanHne  , 
 
 and  Bellarmine  vainly  endea- 
 voreth  to  le(Fen  their  efteem,  becaufe  Gonfiantine  was 
 no  Doftor  of  the  Church. 
 
 , .,    ,  n  Salvias  faith  V  Sifcirevis 
 
 W.  //.  J .  p^  («</;/)  6 1.       Itidtenendnm  fit  babes  hte- 
 rasjacras  perfect  a  ratto  efihoc 
 tenere  quod  legeriT\  i  e.  QYou  fee  Scripture  is  the  on- 
 ly Rule  of  Faith  with  him. 
 
 But  I  will  once  more  flop  this  work  of  citations, 
 it  being  fo  fully  done  already.  Onely  defiring  the 
 Reader  to  lay  thofe  before  produced  together  with 
 thefelaft,  and  to  compare  with  them,  i.  thcPro- 
 tcftants  judgement,  and  then  the  Papifts ,  I  (hall  lay 
 them  here  by  him ,  that  feeing  them  together  he  may 
 the  better  judge. 
 
 And  for  the  judgement  of  the  Reformed  Churches, 
 I  (hall  fay  no  more  then  what  I  before  mentioned  out 
 of  their  own  Polidore  Virgil  Q That  they  are  called 
 Evangelical,  becaufe  they  maintain  that  no  Law  is 
 to  be  received  in  matters  of  falvation  ,  buc  what  is 
 delivered  byChriftor  his  Apoftles]  And  this  is  in 
 the  Scripture  fully  contained  and  fafely  delivered  to 
 us  (which  kind  of  Tradition  of  the  books  of  the  old 
 and  new  Teftament  as  Canonical,  faith  Molinaus 
 we  readily  receive,  which  is  fo  far  from  being  an  ad- 
 dition to  Scripture,  that  it  teKs  us  that  nothing  is  to 
 be  added  thereto  )  Compare  this  with  the  Fathers 
 judgment  before  laid  down. 
 
 As  for  the  Papifts  judgement  you  (hall  have  it 
 in  their  own  words ,  left  we  feem  to  wrong  them. 
 
 Vafi 
 
Vafque^Tom.  2.  Biff.  216.  N.  60.  faith  Q  Licet 
 concederemm  hecfmfje  Apoftolormn  pr&ceptum ,  niki- 
 Umintu  Ecclefia  &  fummw  Pontifex  fotuernnt  illud 
 jnfiid  de  canfis  abrogare :  Neque  enim  major  fuit  po- 
 tejta*  *s4foftolorttm,  quam  Scclefit  &  Pontificisinfe* 
 rendis  praceptie~\  That  is  [Though  we  fhould  grant 
 that  this  was  a  precept'of  theApoftles,  neverthe- 
 less the  Church  and  the  Pope  might  upon  juft 
 caufes  abrogate  it :  For  the  power  of  the  Apoftles 
 was  not  greater  then  that  of  the  Church  ,  and  Pope 
 in  making  precepts.] 
 
 The  Council  of  Trent  fay,  Se(f.  21.  c.  1. 2.  that 
 [This  power  was  alway  in  the  Church,  that  in  dif- 
 penfing  the  Sacraments ,  favtng  the  fubftance  of 
 them,  it  might  ordain  or  change  things  as  it  fhould 
 judge  moft  expedient  to  the  profit  of  the  receiver.] 
 (So  that  they  may  change  any  thing  that  God  ap- 
 pointed about  Sacraments,  except  the  fubftance  : 
 And  it  were  well  if  they  would  have  left  that  un- 
 changed.) 
 
 The  Council  of  Cwftance  took  the  cup  from  the 
 Laity  £  Licet  in  primitive  Ecclefia  hujufmodi  facra- 
 rnentum  recipcretur  a  fide  lib  m  fnb  utraque  fpecieP^ 
 Though  in  the  primitive  Church  this  Sacrament  was 
 received  of  the  faithful  under  both  kinds.  ]  So 
 that  they  confefs  they  contradid:  the  Primitive 
 Church. 
 
 Bellarmine  plainly  faith  Ik  4.derPo»tif.c9$.  £Si 
 Papa  erraret  in  pr&cipiendo  vitia^  velprohtbendo  vir- 
 ttitesy  teneretur  Ecclefia  credere  vitia  ejfe  bona  &  vir- 
 tutes  walas  ,  nifivellet  centra  confeientiam  peccaref\ 
 That  is  Qlf  the  Pope  fhould  erre  in  commanding 
 vices,  and  forbidding  virtues,  the  Church  were 
 bound  to  believe  that  vices  are  go6d ,  and  vertues 
 i  bad, 
 
(366) 
 
 bad,  unlefs  they  would  fin  againft  confcience.  ]  And 
 againft  Hare  lay  cap.*  3  1.  he  faith  [in  bonofenjtt  dedit 
 Chrijim  Petro  Poteflatem  faciendt  de peccato  ncn  pec* 
 aaum ,  &  de  no*  peccato,  peccatimT]  That  is  £lna 
 good  fenfe  Chrift  hath  given  power  to  Peter  to  make 
 fin  no  fin  ,  and  no  fin  co  be  fin  .[]  (compare  this  do- 
 drine  with  the  Father.) 
 
 7heGL(fe  in  fan.  LctlorVifi.  34.  faith,  {Tapa 
 difpenfat  contra  Hpoftolum  J  The  Pope  difpenfeth  a* 
 gainft  the  Apoftle.] 
 
 Innocent,  3.  Dec  ret.  de  concef.  prebend,  tit.  8.  c.pro- 
 pofuit ,  faith  Q  Secundum  plenitudinew  potefiatis  de 
 jptreftiprajiis  pojfttmw  dijpenfare  []  According  to  the 
 fullnefs  of  our  power  we  can  difpenfewith  the  Law 
 above  Law.]  And  the  Glofle  addeth  [[For  the  Pope 
 difjpenfeth  againft  the  Apoftle,  and  againft  the  old 
 Teftament  5  as  alfo  in  vows  and  oaths]  And  ano- 
 ther Glofs  faith  [[The  Pope  difpenfeth  with  the  Gof- 
 pel,  in  interpreting  it.]]  More  fuch  Gloffes  you  may 
 find,  if  not  yet  more  grofs  and  impious ;  which  Fie 
 not  frand  to  recite. 
 
 Gregory  de  Valentia  Tom.  4.  difp*  6.  ^//.  8-  ^.5.  § 
 10.  faith  [ft'eerte  qnadam  pojlerkribtu  tempmbus 
 retlim  conftituta  efje  in  Scclefia  qnam  initio  fe  habe- 
 Yenf\  That  is  [[And  certainly  fome  things  are  more 
 rightly  conftituted  in  the  Church  in  the  latter  times 
 then  they  were  in  the  beginning.] 
 
 Andradim  Defenf.ConciL  Trident ,lib.2.pag.(vtihi) 
 236.  faith  \XJnde  etiam  liquet  winime  e$s  erraffe  qui 
 dicunt  Romanos  Pontifices  pojfe  xonnu&qmm  in  legibns 
 dijpenfare  a  Paulo,  priwiiqne  quatuor  Gonciliis  ad  Ec» 
 clejiam  excrnandaw ,  morefque  componendos  pro  tent* 
 porum  neceJJItate  editlis^  quads  eft  ilia  qua  interdicit , 
 ut  Aigatms  creari  ne  liceat  Epi/ccpos^  i.  e.  [[Whence 
 
 it 
 
it  appeared)  that  they  did  noterre  who  fay  that  the 
 of  nome  may  fcmetime  difpenfe  with  Lawes 
 rnai  /  and  the  four  firft  Councils  for  the  ne 
 
 cefiky  or  the  times  to  the  adoring  of  the  Church  and 
 thecompofing  of  manners;  fuch  as  is  that ,  which 
 forbiddeth,  .thofe  to  be  made  Bifhops  who  are  the 
 husbands  of  two  wives.] 
 
 Cardinal  Perron  againit  King  James  ft.  2.  Obfer.  3, 
 c  3.  p.  674.  hath  a  Chapter  purpofely  [Of  the  Au- 
 thority of  the  Church  to  alter  matters  contained  in 
 the  Scriptures  ]  And  pag.  1 109.  &  1 1 1 5.  he  faith, 
 thatr~£ When  in  the  form  of  the  Sacraments  .fome 
 great  inconvenicies  are  met- withal,  the  Church  may 
 therein  difpenfe  and  alter.]  And  that  the  Lords 
 words  QDrink  yee  all  of  it]  were  a  precept  not  im- 
 mutable nor  in  difpenfable]  for  [the  Church  hath 
 judged    that   there    may   be  a  dXpentation     for 
 
 it.  ] 
 
 Bavins  Obferv.  on  C.  24.  conflit.  Apofi.  faith  [£r- 
 clefia  Romana  qua  Apoftolica  mens  poteflate  f  -fingula 
 fro  condition*:  temper  urn  in  melius  mutAt~\  i.e*  [The 
 Church  of  Rome,  ufing  Apoltolical  power,doth  ac- 
 cording to  the  condition  of  times  change  all  things 
 for  the  better.] 
 
 Cardinal  Tolet  faith  {_  Cum  certnm  fit  non  omnia 
 q*£  Apsfioli inflituernnt  jure -Divin*  ejfe  inftituta~] 
 i.  e.  [\t  is  certain  that  all  things  which  the  Apoftles 
 inftituted  were  not  instituted  by  Divine  right.] 
 
 And  the  Council  of  Trent  hath  (hewed  itsufur- 
 pation  of  power  above  Scripture,  in  difpenfing  with 
 the  degrees  of  Marriage  in  Lev.  18.  &  20.  adding  to 
 what  God  hath  prohibited,  and  relaxing  what  God 
 hath  rcftrained,  and  that  [To  Great  Princes  and  for 
 a  pubHke  cawft  ]  When  they  make  it  fin  to  other 
 men*  Thefc 
 
(;«  )    • 
 
 Thefe  and  many  more  of  their  grofs  fayings  and 
 ufurpations  againft  Scripture  and  above  it  :  they 
 have  been  long  ago  told  of  by  fcWc/l ,  Retinoids , 
 ivhit takers,  Cfrfolinausfind  others ;  and  how  fleight 
 their  evafions  are,  the  ccmfiderate  and  impartial  may 
 difcern. 
 
 I  have  therefore  recited  thus  much  of  their  words 
 here  ,  that  you  may  compare  them  with  the  Anci- 
 ents \  and  then  fee  who  are  the  Changlings  and  No- 
 veliiis,  and  who  they  be  that  keep  to  the  old  Church 
 and  Religion. 
 
 And  among  other  ancient  Writers  I  would  defire 
 you  (befides  all  the  forecited)  to  compare  the  Po- 
 _,*"-       r  ,.       .    r.     pifh  frame  with  the  Dire&i- 
 
 menfistiv  Hcrcf.  0n*  <f  ftcenHm    Unncnfu 
 
 which  he  giveth  us  for  the 
 dtfeovery  of  Truth  and  avoiding  herefie,  in  his  book 
 Contr.  Harcf  Which  I  the  rather  mention,  becaufe 
 I  admire  that  the  Papifts  fhould  be  fo  immodeft  as  to 
 boaft  fo  much  of  him  as  if  he  were  on  their  fide. 
 The  fum  of  his  advice  to  avoid  herefie,  is  this.  i°  Fi- 
 dem  fflxnire  Divina  legis  author  it  ate.  2°  Eccleji<& 
 CathdicatraSticne :  To  fbrtifie  our  faith,  i.  By 
 the  Authority  of  Gods  Law.  2.  By  the  Tradition  of 
 the  Cacholike  Church.  This  way  he  faith  he  washim- 
 felf  diredei  to  by  all  the  holy  Learned  men  Aat  he 
 enquired  of:  S 'xpa  magna si udio  &  fumma  attentioae 
 fcrquirens  a  quamplurimis fanfiitate  &  dotlrinapra* 
 Jlantibm  viris  qmnam  modo  poffem  certa  qnadam  & 
 quafi  genre  all  ac  regnlari  via  Catholics  fidei  verita* 
 temabh  arctic  &  pravitMis  falfitate  difcernere,  hnJHf- 
 wodl/cmper  rc/po^fum  ab  omnibHtfere  rctnlf^  cap.  1 . 
 
 (EM. 
 
(Edit.  Colon  a.  l6i$%&  pag-  617.  Sdit.  Pcriokih 
 Lngd.  1 572.)  So  thac  we  are  given  to  underftand  by 
 this  paflagc. 
 
 1.  Thac  this  was  no  private  ojynion  of  Vincen- 
 tins  ,  but  the  common  way  chat  was  "then  taken  by 
 Holy  learned  men  to  difcern  Truth  from  Here- 
 fie. 
 
 2.  Andnote  well  that  he  doth  not  once  in  all  the 
 bookdircdus  to  the  rOetcrmrrmtion !,■  much  lefs  to 
 the  Infallible  determination  of  the  Pope  or  the  Re- 
 want  Church  as  the  way  to  difcern  Truth  from  Here- 
 fie.  And  can  any  man  of  common  reafon  that  is 
 willing  to  know  the  truth,  imagine  that  there  is  the 
 kaft  probability  that  Vincentim  fhould  filence  this 
 Rom;(h  decifion ,  in  a  Treatife  written  purpofely 
 andonely  on  that  fubjeft,  and  wherein  he  under- 
 taketh  to  give  us  the  full  and  certain  direftionto  a- 
 void  Herefies,  if  the  Church  had  then  been  of  the 
 Romamfts  opinion?  O  intolerably  forgetful,  neg- 
 ligent, deluforyman,  thai:  would  not  give  us  one 
 word  of  that  which  is  now  the  foundation  of  all  , 
 and  into  which  our  faith  muft  be  ultimately  refolved! 
 What  never  a  word  to  tell  us  that  whatfoevcr  the 
 Pope  or  Clergy  of  Rome  are  for  or  againft  may  be 
 known  accordingly  to  be  true  or  falfe ,  becaufe  he 
 is  the  infallible  Head  of  the  Church  and  decider  of 
 controverfics  1 
 
 3 .  Obferve  alfo  that  Vincentim  doth  fully  and  pur- 
 pofely acknowledge  the  Scripture  fufficiency,  and  ne- 
 ver once  mention  any  Traditions  as  ncceflfary  to  fup- 
 ply  the  defeds  of  Scripture  -,  or  as  part  of  Gods 
 word  when  Scripture  is  but  the  other  part.  Not  a 
 word  of  fueh  Traditions.  But  onfcly  of  Tradition 
 fubordinatc  to  Scripture  finalitcr  for  the  true  ex- 
 
 B  b  pounding 
 
pounding  of  them.  Hear  himfelf  [Cap.  2.  Hkfor- 
 fitan  reqairat  aliqtsis  :  cum  fit  perfeffzu  fcriptararum 
 Canon ,  fthique  ad  Omnia  fat  id  fuperqtte  fnjficiat , 
 quid  optu  eft  tit  ei^  Ecclefiaftica  intelligentU  jttngatur 
 authority  ?  j$uia  videlicet  fcripturam  facram  pro 
 ipfafm  altitudine  non  mo  eodemque  fenjts  nniverfi 
 accipiuuU ]  And  in  Jiis  recapitulation  Gap.4 1 .  [_Dixi- 
 tmu  in  [nperiorihm  hanc  fuijfet  femper  eft  ejje  hedie 
 CatholicorumcoHfueiudinem^  ut  ftdemvtram  duobus 
 bis  modis  apprebent.  *Primum  divini  C minis  atttho- 
 ?  it  ate  :  dcinde  £cclefi&  Catholics  Traditione  :  Non 
 I  Camn  foltts  non  fibi  ad  univerfa  fufficiat ;  fed 
 qnia  verba  'Divi&a  pro  [no  plerique  arbitrate  inter- 
 fret  antes  varias  opiniones  errorefque  CBncipiant7\ 
 
 So  that  Scripture  is  fufficicnt  ai  omniayad  univerfa^ 
 onely  the  Churches  tradition  ,  that  is,  interpretati- 
 on is  the  fkfe  way  to  avoid  hercfie,  fos  the  under- 
 itanding  of  it. 
 
 4  Note  alfo  that  the  Catholike  Church  which  Vin- 
 ccntim  mentioneth  is  not  the  Rcmane  Church  any 
 r«  ore  then  any  orhe£  :  but  the  Tradition  that  he  re  * 
 ferreth  us  to  i?,  that  which  hath  been  taught  or  held 
 nhiqne^  femper^  ■&  ab  omnibus  :  every  where,  al- 
 wayes,  and  by  all. 
 
 5.  Note  alfo  that  it  is  not  any  authoritative  De- 
 termination ,  of -any  perfon  or  pcrfons  whomfo- 
 ever  :  but  univerfal  confent  that  he  refer reth  us 
 to. 
 
 6.  And  it  is  not  in  lefler ,  probable ,  or  contro- 
 verted points  :  but  in  thofe  great  neceflary  points, 
 which  the  Church  hath  wholly  ,  every  where,  in  all 
 ages  agreed  in. 
 
 7.  Note  diligently  ,   that  one  of  the  cafes  he 
 puttethis  this>  cap%^.   X_£j*}d  ft  novella  aliqaacon- 
 
 tagio 
 
(aft) 
 
 iagio  non  jam  portiuncuhrn  tantum ,  fed  tofcam  pdriter 
 Ecclefiam  commacnlare  cenfturi ^  i.e.  £But  what  if 
 any  novel  contagion  ,  (hall  not  onely  ftain  a  fmali 
 part  of  the  Ch  vclf,  bat  alfo  the  whole  Church?] 
 Aprefumptuoui  Queftion  in  the  Papifts  fence  1  But 
 what  faith  he  to  it?  doth  he  fay,  it  is  impoffible  ? 
 no  but  £Tuhc  item  provide&it  y  ttt'-4ntiqHitati  inhe- 
 re &t:  qua  fror fits  jam  non  pettft  ab  till*  mvitktisfraude 
 fidftcf\  i.  e.  Then  let  him  fee  that  hi  llick  to  antiquity, 
 which  cannot  at  all  now  be  feduced  by  any  fraud  of 
 novelty.  ]  Here  t.  he  fuppofeth  tint  the  prefene 
 Church  may  allcrre ;  2.  He  makes  the  remedy  to 
 bean"  appeal  to  the  ancient  Chnrdi ,  and  not  as 
 the  Papifts ,  to*  appeal  in  all  cafes  to  the  prefent 
 Church  or  Pope.  (Ccfrerm rfeefcs  by  a  citation  out  of 
 Tertxtivtn  in  his  Annot.  to  detort  both.) 
 
 8 .  Laitly  note  diligently,  that  it  is  not  in  all  cafes 
 that  Vincentitu  leadeth  usfto  the  exposition  of  the 
 Church  and  Fathers ,  but  onely  (  as  in  the  weighty 
 cafe  beforefaid  fo)  in  cafe  6f  [jhdnewnefs  of  errors, 
 when  they  firft  arife  :  before  they  falfifie  the  Rules  of 
 the  andent  faith  *  ,  letlthem 
 be  forbidden  by  the  ftraights    *  That  \ten*il*j 
 of to]  and  before  by^    JWftfiJjJ-f-g 
 large  fprcadingof  thepoifon    tend  t0  antiquity  them- 
 they  endeavor  to  vitiate  the    Celves. 
 volumes  of  our  Anceftors : 
 But  dilated  and  inveterate  hcrefies  are  to  be  fet  upoit 
 this  way,  becaufe  by  the  long  traft  of  ticae ,  they 
 have  had  a  long  oecafion  of  ftcaling  truth  (that  is, 
 Antiquity  and  other  figns  of  truth.)  And  therefore  as 
 for  all  tbofe  Ancient  prophaneffes  of  fchifmes  or  he- 
 tefics,  wc  muft  by  no  means  convince  thera,  but  by 
 the  onely  authority  of  Scripture  ^  if  there  be  need, 
 
for*) 
 
 or  avoid  them  as  certainly  already  of  old  eonvi&ed 
 and  condemned  by  the  General  Councils  of  Catho- 
 like  Pricfts.  ]  They  are  his  own  words  tranflated  , 
 f4g\  677.  Edit.  Teriomit&pag.  $7, 88.  Edit.  Colon. 
 161  3. 
 
 So  that  you  fee  Vincentim  fuppofeth  error  may  in- 
 fed  nil  the  Church ,  and  may  grow  old  and  fo  feem 
 to  be  the  Trutb,  and  in  fuch  cafes  onely  Scripture 
 muft  be  pleaded  againft  it,  unlefs  alfo  we  can  pro- 
 duce fome  ancient  Council  that  hath  condemned  it. 
 This  is  the  very  c;afe  between  us  and  the  Papifts  : 
 Their  hereficsareold,  and  far  fpread,  though  not 
 univcrfal  nor  of  ucmoft  antiquity  :  therefore  be- 
 tween us  and  t?^na  the  Scripture  only  muft  be  plead- 
 ed.Where  there  is  no  need  of  a  judge  by  reafon  of  its 
 plainncfs  we  need  not  go  to  the  Ancient  Church; 
 where  there  js  Kced  of  an  Expofitor ,  we  are  con- 
 tent to  deal  with  ihem  on  Vlncentita  grounds  ,  and 
 to  admic  0;  that  which  ubique^  ftwftr  &  ab  minibus 
 bath  been  held  in  ppint  of  faith  ;  if 'they  will  do  the 
 like  fc  And  indeed  this  is  our  very  Religion.  Will  the 
 Papifts  but  difpute  their  cauft  with  us  on  thefe  terms 
 We  (hall  readily  joyn  iffue with  them  ,  anddoubtnot 
 of  a  good  fuccefs.  Of  this  fee  more  in  our  Conradm 
 Bergius  Prax*  CatkoL  divin.  Canonu. 
 
 th. 
 
Cm) 
 
 THe  Difpute  which  we  have  hitherto  managed 
 being  only  againft  Popery  in  the  grofs,  and 
 two  or  three  branches  of  it  onely  in  particular  )  I 
 had  thought  to  have  annexed  a  Brief  enumeration 
 of  the  particular  errors  of  the  Papifts ,  that  the  vul> 
 gar  might  obierve  and  avoid  them;  and  therein  I 
 ,  thought  to  have  endeavored  the  true  ftating  of  the 
 differences  between  us  ,  both  .-for  the  avoiding  of 
 error  on  the  other  extream  ,  and  alfo  that  we  may 
 take  out  of  the  Papifts  hands  thegreateft  of  all  their 
 advantages  againft  us  ,  which  is  the  falfe-oppofed 
 opinions  and  unfound  Arguments  of  fuch  as  thus 
 erre  on  the  other  fide :  But  perceiving  how  it  would 
 lengthen  this  work  beyond  the  intended  limits,  and 
 how  certainly  all  thofe  that  (o  run  into  cxtrcams 
 would  fall  a  quarrelling  with  me  for  not  ftating  the 
 controverfics  according  to  their  fancies  ,  I  have 
 thought  beft  for  anfwering  all  my  ends  at  cheaper 
 rates  to  give  you  the  chief  of  the  Popifh  errors  in 
 the  words  of  Do&or  Feild ,  and  to  that  end  to  tran- 
 fcribe  his  feventh  Chapter  of  the  third  Book  ; 
 that  fo  the  limplc  Reader  may  have  fome  help  to  in- 
 form him  without  a  commixed  means  to  pervert 
 him .  And  for  thofe  that  defire  to  fee  the  Proteftant 
 Do&rincfolidly  defended ,  and  cannot  have  ^me  to 
 read  many  books,  I  know  not  of  any  one  thfct  they 
 may  more  profitably  and  fafely  read  to  that  end  then 
 the  faid  Book  of  Docftor  Field  on  the  Church  ;  and 
 cfpccially  the  Appendix  to  the  third  pare ,  which  is 
 
 Bb  i  but 
 
(374) 
 
 but  the  Defence  of  this  very  Chapter ,  proving  it  in 
 particulars ,  that  the  Wcftern  Church  was  Prote- 
 ftant  and  not  Popifh  even  in  the  worft  times  before 
 Luther s  Reformation;  and  that  the  Papifts  were 
 but  a  feducing  tyrannical  party  in  the  Church,  en- 
 deavoring to  obtrude  their  errors  againft  the  mind  of 
 the  generality  of  good  men :  In  whichh  eha.th  quite 
 broken  down  thofe  pretences  of  Vniverfalitj  and 
 \_AU  the  Church']  which  the  Papifts  do  fo  fondly 
 boaft  in. 
 
 D 
 
 lUo} 
 
(?75) 
 
 (^^  -  ^      ^ 
 
 WwwwwmWww 
 
 T)r>  Feild  0/^  (A*  Qhurch^ 
 li»  3»  Cap*  7, 
 
 Of  the  feveral  points  of  difference  between  hs 
 and  our  adverfaries  5  wherein  fome  in  the 
 Church  erred  ,  but  not  the  whole 
 Church. 
 
 F  Or  neither  did  that  Church ,  wherein  our  Fathers 
 lived  and  dyed ,  hold  that  Canon  of  Scripture  9 
 which  the  Romanifts  now  urge ;  nor  that  infufficiency 
 they  now  charge  it  with;  nor  corruption  of  the  Origi- 
 nals, nor  necejfity  of  following  the  vulgar  Tranflati- 
 on ;  nor  the  Herefies  touching  t»ans  creation  brought 
 into  the  Church  by  certain  barbarous  Schoolmen ,  as 
 that  there  are  three  different  eft  Ates  of  men;  the  fir ft 
 of  pure  nature ,  without  addition  of  Grace,  or  fin  ; 
 and  two  other  ,  the  one  of  (jrace  ,  the  other  of  Sin  : 
 That  all  thofe  evils  that  are  found  in  the  nature  of 
 wan*  fince  hk  fall ,  at  Ignorance  %  Concupifcence , 
 Contrariety  between  the  better  and  meaner  faculties  of 
 the  Soul  y  difficulty  to  do  well,  andpronenefs  to  do  evil9 
 were  all  natural ,  the  conditions  of  pure  nature,  that 
 u>  of  nature,  asconfidered  in  itfelf,  it  would  come 
 forth  from  God  :  That  thefe  evils  are  $ot  finfrd  y  nor 
 had  their  beginnings  from  fin ,  that  t he j  were  the  con- 
 
 fcquents 
 
(37<9 
 
 fecjuents  of  nature  in  the  ft  ate  of  creation ,  but  re- 
 trained by  addition  of  fupernatural  Grace  ,  with* 
 out  which  thj  integrity  of  feature  was  fuS  and 
 perfeSl  :  Tkit  men  in  the  ft  ate  of  pure  nature  ,  that 
 is ,  as  they  might  have  been  created  of  God  in  the  in* 
 tegrity  of  Nature  ,  without  addition  of  Grace  ,  and 
 in  the  eft  ate  of  Original  ftn  >  differ  no  otherwife  , 
 but  as  they  that  never  had ,  and  they  that  have  loft 
 rich  and  precious  cleathing;  fo  that  Original  ftn  is 
 but  the  lofs  of  that ,  without  which  natures  integri- 
 ty may  ftand  :  That  no  evils  are  brought  in  by  the 
 fall  9  but  nature  left  to  her  ft  If  to  feel  that  which 
 was  before  ,  but  not  felt ,  nor  difcerned  while  the 
 addition  ef  Grace  bettered  nature  :  None  of  thefe 
 errors  ,  touching  the  rftate  of  mans  creation,  were 
 the  DoElrincs  of  the  Church  ,  but  the  private  fancies 
 and  conceits  of  men* 
 
 So   likewife  touching   Original  Sin  H    there   were 
 tlaAt  taught  ,    that  it  is  not  inhrtnt  in  ?ach  parti" 
 cxlar  man  born  cf  Adam,  but  that  Adams  perfon- 
 $1  fin  is   imputed  ontly  :    That   the  propagatisn  of 
 ftn  is  not  general \  Mary  being  Cvxctivsd  without  Ori- 
 ginal ftn  :   ThAt    the  pumjhment  cf  it    is  not  any 
 fenftbte  fmart ,  or  pefitive  evil  9  but  privative  cmly\ 
 and    that  therefore  there  is  a  thifd  place  s   neither 
 Htll ,    nor  Heaven ,    named,    Limbus  Puerorum  ; 
 which  is  a  place ,  whereas,  feme  thinly,   they,  who  are 
 condemned  thither  9    though  they  be   excluded  from 
 the   Kingdom  of  Heaven  \  and  ad  pofftbility  of  jver 
 Ing  thither  ,  yet  are  in  a  Hate  of  natural  hap- 
 :s  ,  and  do   enjoy  the  fwttt  content   of  Sternal 
 •\     Theft  Pelagian    Hereftzs  were  taught  in  the 
 tsrch  of   God,    but    they  were    net  the   VoUrines 
 '  the  Church*  being  Condemned   rejected   and  re- 
 
 futed 
 
(177) 
 
 fitted ,  as  contrary  to  the  CfoifiUn  Verity  ,  by  ma- 
 ny  worthy  members  and  guides  of  the  Church  :  who 
 a*  they  never  received  thefe  parts  of  falfe  DoQrine: 
 So  Uktwifi  the*  Church  wherein  they  lived ,  neither 
 knot*  ,  nor  approved  that  difiinttion  and  difference 
 of  venial  and  mortal  fins ,  which  the  Romanift snow 
 Teach ,  nor  power  of  nature  to  do  the  works  of  the 
 Law  according  to  the  fubfiance  of  the  things  com- 
 manded 9  though  not  according  to  the  intention  ef 
 the  Law-giver  to  love  God  above  all ,  and  to  do  aUi* 
 ons  morally  good ,  or  not  finful ,  without  concurrence 
 of  fpccial  Grace ,  nor  eleftion  and  reprobation  de  - 
 pending  on  theforefight  of  fomethingin  us  pofitive  or 
 privative ;  nor  merit  of  congruence  and  condignity  • 
 nor  works  of  fupererogatien ;  nor  courfels  of  per- 
 feftion  ,  as  they  now  teach  ;  nor  jufiifcatien  by 
 perfection  of  inherent  qualities ;  nor  uncertainty  of 
 Grace  ;  nor  feven  Sacraments  properly  fo  named , 
 nor  local  prefence  ;  nor  Tranfubflantiationy  nor 
 or  all  manducation  of  the  body  of  fchrift  ,  nor  real 
 facrificing  of  it  for  the  quicks  and  the  dead  :  nor  re- 
 miffion  of  fins  after  this  Life ,  nor  tormenting  of  the 
 fouls  of  men  dying  in  the  flate  of  Salvation  in  a 
 part  of  HeH  ,  hundreds  of  years ,  by  Divels  in  cor- 
 poral fire  (  out  of  which  ,  prayer  Jhould  deliver 
 them)  nor  that  the  Saints  hear  our  Prayers  , 
 know  or  art  acquainted  with  our  particular  wants : 
 nor  the  grofs  idolatry  in  thofe  times  committed,  and 
 intolerable  abufes  found  in  the  number ,  fafhion , 
 and  w&fhip  of  their  images  :  nor  their  abfolution  , 
 as  now  they  define  it  :  nor  treafure  of  the  Church 
 growing  cut  of  the  fuftrfiuity  of  Saints  merits,  not 
 rewardable  in  tkem[elve*\  to  be  difpofed  by  the  Pops 
 far  the  fupplj  of  other  mens  wants  to   rtltafe  thtm 
 
 out 
 
out  of  Purgatory  ly  wa%  of  indulgence :  nor  the  in- 
 fallibility of  the  Popes  judgement ,  and,  plenitude  of 
 his  power  fuch  and  fo  great  that  he  may  depo/e 
 Trinces  s  and  difpofe  of  their  Crownt^  a«d  demies, 
 and  that  whatfoever  he  dc1*  be  may  not  be  brought 
 into  order,  or  dtppfedby  author  it)  -f  the  whole  world 
 in  a  general  Council. 
 
 Thefe  are  the  errors  which  we  condemne  and  our  ad' 
 verfaries  maintain  and  defend :  thefe  we  are  allajfured 
 were  not  the  DoEtrines  of  that  Church  wherein  our 
 Fathers  lived  and  dyed  ,  though  we  do  not  deny,  but 
 they  were  taught  by  feme  in  that  Church*  All  thefe 
 we  offer  to  prove  to  be  error  in  matter  of  mr  Chrifiian 
 faith,  and  that  feeing  we  could  have  peace  no  longer 
 with  our  adverfaries  ,  but  by  approving  thefe  impie- 
 ties, we  hadjuft  caufe  to  divide  cur  felvesfrem  them, 
 or  (to  ffeall  more  properly  )  tofuffer  our  fe Ives  to  be 
 accurfed,  anathematized^  and  reje&ed  by  them,  ra- 
 ther then  tofubferibe  to  fo  many  errors,  andherefies  , 
 contrary  to  the  Chrifiian,  and  Catholike  verity. 
 
 Where- 
 
(V9) 
 
 WHcreas  thePapifts  have  little  elfe  to  fay  to 
 us ,  but  onely  to  call  ftill  for  a  Catalogue 
 of  Profeflbrs  to  prove  the  fucceffive  vifibility  of  our 
 Church  ;  we  require  of  them  firft  an  anfwer  to  thofe 
 Writings  that  have  been  extant  fo  long  on  this  fub- 
 
 jeft  :  tfptchlly  Blihop  V/ier  defucceffione  ^  Statu 
 Ecclef  and  his  anfwer  to  the  Jefuits  challenge  (  De- 
 fended by  Matter  Sing  and  Mafter  Puttoc^)  Dodor 
 fields  Treat,  of  the  Church,  efpeciaUy  the  Appen- 
 dix to  the  third  part  ;  Simon  Birkbeckj  Proteftants 
 evidence:  Dodor  whites  Way  to  the  true  Church 
 Abbot  zga\nfk>Hi/l.Illiricus  his  Catalogues  tcftiurn  ve- 
 ritatu.  Mornajs  two  Treatifes  of  the  Church,  and 
 theMyftery  of  iniquity  (to  fay  nothing  of  that  of  the 
 fA&fyfohan*  Lidii  JValdenf.  Nicol.  Vignhr  Ecclefiaft. 
 HiBor.  And  the  confeffions  of  your  own  Writers: 
 Your  after  Pope  *s£n&M  Sylvius  Hiftor.  Bchem.  and 
 that  commonly  cited  pafTage  of  ydUr  inquifitor  Rain- 
 nerim  ,  which  I  will  ad  joy  n. 
 
 Rainerim  contr.  Waldenj.  cap  4.  Inter  omnes  feElas 
 qu&  adhucfunt  &fuerunt^  non  eftpermciofior  Ecc/efia 
 quam  ea  Leoniftarumyidque  tribus  de  caufis,  1 .  Quia 
 eft  diuturnior  :  aliqpii  enim  dicunt  quodduravit  a  tem- 
 pore Silveftri :  alii  a  tempore  Afoftolorum.  2.  Quia 
 eft:  gtmralior  :  fete  enim  nulla  terra  eft  in  qua  hac 
 fetta  non  [it.  3.  £hria  cum  omnes  aliaftSiaimmani0 
 tate  Blafphemiarum  in  Deum  audientibus  horrorem  in- 
 ducant ;  h<tc  fcilicet  Leeniftarum  rxagna  habet  fpe* 
 ciem  pietati< ,  eo> quod  coram  omnibus  jufie  vivant,  & 
 bene  omnia  de  Deo  credent ,  &  omnes  articulos  qui  in 
 
0«o) 
 
 fywbolocontinentur  :  folummodo  Romanam  Ecclejiam 
 bUfphzmant  ct  Cleram. 
 
 That  is  £  Among  all  the  Sefts  that  yet  are  and 
 have  been  there  is  not  a  more  pernicious  to  the 
 Church  then  that  of  the  Lyoniiis  ,  and  that  for 
 three caufes.  i.  Becaufeitis  the  more  ancient  (or 
 of  longer  continuance)  for  fome  fay  that  it  hath 
 endured  from  the  time  of  Sihtficr  •  others  from  the 
 time  of  the  ApofUes.  2.  Becaufe  it  is  more  general, 
 for  there  ts  fcarce  any  land  in  which  this  fed  is  not. 
 3.  Becaufe,  when  all  other  feds  do  by  theimmanity 
 of  their  blafphemy  bring  horror  into  the  hearers; 
 this  of  the  Lyonifts  hath  a  great  fliew  of  godiiriefs ; 
 in  that  they  live  righteoufiy  before  all  men ,  and 
 they  believe  all  things  well  concerning  God,  and  all 
 the  articles  that  are  contained  in  the  Creed:  onely 
 they  blafphem  the  Romane  Church  ,  and  the  Clergy. 
 
 To  this  adde  what  I  cited  out  of  Cahhs  tvA  others 
 before. 
 
 Lailly,  Give  us  fome  tolerable  anfwer  to  all  that* 
 voluminous  evidence  of  your  oppofitions,by  Princes, 
 Prelates,  Divines  and  Lawyers,  which  Mich.  Golda- 
 fttis  hath  colle&ed  and  publtfhed,  on  his  volnmes  ds 
 Menarche  &  confiitnt.  Imperial. 
 
 A  P. 
 
U*l> 
 
 m 
 
 &S5  I 
 
 APPENDIX. 
 
 A  Tranflation  of  Biihop  Downames  Catalogue 
 of  Popifh  Errors,  lib.  3.  ^  Antichrifio  cap. 7. 
 
 To  fat  is  fie  the  earnejl  defires  of  fome  of  the  un- 
 learned y  who  would  fain  know  wherein  the 
 
 1  Papijls  differ  from  us  >  that  they  may  be  the 
 better  fur mfhedagamfil  them  >  and  may  the 
 better  underfiand  thofe  that  under  other  Titles 
 carry  about  their  doctrines. 
 
 BEcaufe  I  find  many  ig- 
 norant perfons  both  un- 
 acquainted with  the  Errors 
 of  the  Papifis,  and  yet  very 
 defirous  to  know  them ,  I 
 have  adventured  to  tranflatc 
 a  larger  Catalogue  of  them, 
 gathered  by  Biflhop  George 
 Do^name  in  hisBook  written 
 to  prove  the  Pope  Antichrift 
 lib.  3.  cap.  7.  fag.  1S9.&C. 
 though  it  cannot  beexpe&ed 
 that  in  fuch  brief  expreffi- 
 ons  y  the  true  point  of  the 
 
 Becaufemany  of  theft 
 Errors  are  delivered 
 onely  bj  particular 
 T>ofl;ors  ,  and  all  be 
 not  of  a  mind  as  to  the 
 fence  ,  and  f owe  of  the 
 words  may  admit  a  to* 
 lerahle  and  Orthodox 
 meaning,  1  thought 
 meet  to  adde  thefe  A- 
 niwadverficns  f  to  ac- 
 quaint you  in  what 
 fence  we  re)eU  them. 
 What  I  pafs  by  \W//,<- 
 diflfe- 
 
difference ,  (hould  iti  all  lie 
 plain  ,  before  them  that  are 
 unacquainted  with  the  con- 
 troverfies,  yet  becaufe  I  was 
 refolved  not  to  give  you  any 
 fuch  Catalogue  of  my  own 
 gathering ,■  aridkhew  not  where  to  find  one  fo  large 
 as  rot-he  number  of  errors,  and  brief  as  to  theex- 
 prellions,  I  give  you  this  as  I  find  it. 
 
 out  AninMdvcrfion  % 
 J  leave  upon  them  as  it 
 u  here  charged \  and 
 alfo ;  -  *  thi  dife- 
 re  nee  to  lie  plain. 
 
 — 
 
 Biftiop 
 
W  (38j) 
 
 Bifhop  G.D.Cbap.  7.  A  Catalogue  of  the  Errors 
 of  the  Church  of  Rome. 
 
 THe  Errors  of  the  Papifts  are  either  about  the 
 Principles  of  Divinity  or  the  parts  of  it.  The 
 principles  of  Theology  &re  the  Holy  Scrip  turn  : 
 Here  thePapifts  have  many  errors. 
 
 1. They  deny  the  HolyScripture  which  is  of  Divine 
 infpiration  to  be  the  onely 
 Rule,  and  Foundation  *  of    1.   a  7%*tii%  as  the 
 Faith.  Authentic  ke  ftgn    cf 
 
 Gods  Wi/l :  For  we  all 
 confefs  that  thrift  and  his  A  fifths  arc  the  foundation 
 of  faith ,  as  the  Authorised  chief  reveahrs  •  and 
 God  himfelf  onely  as  the  principal  efficient^  and  Chrift 
 the  Mediator  <u  the  firft  corner  ftene  of  the  matter  re* 
 vealed;  and  the  Catholike  Church  \  as  the  keeper  or 
 fubjett  in  quo  of true  ^Belief:  for  the  Law  is  written 
 in  the  hearts  of  its  members  9  and  it  u  thrTiliar  and 
 ground  or  foundation  of  truth. 
 
 2.  They  take  certain  Apocryphal  Books  into  the 
 Canon  of  the  old  Teftament  §  which  neither  the 
 jewifli  Synagogue  (to  which  the  Oracles  of  God 
 were  committed)  nor  yet  the  purer  Chriftian  Church 
 did  receive, 
 
 3.  They 
 
(3*4) 
 
 3.  This  error  u  one  of        3.  They  make  two  parts 
 the  fundamentals  of    of  Gods  word  5  that  is,  the 
 the    Romijh  Fabrike.     Scriptures,  and  (their  own) 
 Traditions. 
 
 4.  They  contend  thacthe  Cuftomes  and  unwritten 
 Opinions  of  the  Church  of  Rome ,  are  moft  certain 
 Apoixolical  Traditions. 
 
 5.  Thefe  Traditions^  or  (  as  they  call  them  )  un- 
 written vericys,  they  make  equal  with  the  Holy  Scri- 
 ture,and  receive  and  reverence  them  with  equal  pious 
 affedtioa  and  reverence. 
 
 6.  They  number  the  Popes 
 
 6.  when  yet  it,  ismofi  Decretal  Epiftles  with  the 
 clearly  proved  by  ma-     holy  Scriptures. 
 
 »7»  c ffecUlly  Blondel 
 
 in  a  jufi  volume^  that  abundance  of  them  are  forge* 
 ries;  and  Dalaeus  proves  it  particularly  of  the  Cle- 
 mentines. 
 
 7.  dfleaftquoqd  nos,  7.  They  fay  its  herefie  for 
 So   that    they   never     any  to  fay,  that  it  is  notai- 
 
 V  when  their  faith  together  in  the  Power  of  the 
 
 u  at  its  fk II  fixture.  Church  or  Pope  to  appoint 
 Articles  of  faith. 
 
 8.  'By  this  you  way  8.  They  prefer  the  faith 
 conjeEltirefrcm  whence  and  judgement  of  theChurch 
 the  f£u?Mrs  h*™6  of  Rome  1  which  they  fay  is 
 their  dottrtne  of  the  the  internal  Scripture  writ- 
 light  Within  us.  ten  by  the  hand  of  God  in 
 
 heart  of  the  Church ,    be- 
 fore the  Holy  Scnp;nre.. 
 
 9.  It  is  the  voice  of  9.  That  the  Scripture  in 
 the  Laft  giver  and  the  which  God  himfelf  fpeaketh 
 Law  is  the  Rule  of  life  h  not  the  voice  of  a  Judge, 
 and  of  judgement,  but  the  matter  of  ft  rife. 
 
 10.  They 
 
0*5) 
 
 io.  They  actufc  the  Scri-  i  o.  We  confcfs  (ok 
 pturc  (  which  is  the  light  to  Peter  faith  of  Pauls 
 our  fecr ,  and  giveth  under*  JEpiftles  )  that  there 
 ftanding  to  children)  of  too  are  f ome  things  inthem 
 much  obfeurity.  hard  to  be  under  flood , 
 
 which  the  ignorant 
 pervert  as  thej  do  the- other  Scriptures  ,  io  their  tr?n 
 deftrnUion  :  But  we  maintaine  that  thej  havefo  much 
 light  as  fptfficeth  to  their  ends  .  that  is ^  to  be  the  Rule 
 of  our  faith  and  life. 
 
 1 1 .  They  condemn  it  alio       1 1  .This  is  one  of  their 
 of  imperfection  and  infuffi-    g^atejl  errors. 
 ciency. 
 
 12.  They  fay  that  even  in  matters  of  faith,  and  the 
 worftiip  of  God,  we  cannot  argue  Negatively  from 
 Scripture  (as  thus :  It  is  not  in  the  Scripture:  there- 
 fore it  is  not  neceffary  or  lawful  ) 
 
 13,  That  the  Scripture  is  not  fufficientior  the  re- 
 futing of  all  hcrcfies  (  as  if  there  were  any  "herefie 
 but  what  is  againft  Scripture.) 
 
 14.  Thatherefieis  not  fo  much  to  be  defined  by 
 the  Scripture  authority  as  by  the  Churches  determi- 
 nation. 
 
 1 5.  That  the  authority  of  15.  The  lafi  clanfc 
 the  Catholike  Church  (that  (that  the  Pepes  autht- 
 is,  the  Romane)  is  greater  rity  is  greater  then  the 
 then  of  the  Scriptures  :  Churches)  the  French 
 and  th*  Popes  authority  do  not  hold.  And  fe 
 greater  then  the  Church.  they  are   divided  in 
 
 their  foundation** 
 
 i6.ThattheChurchisanci-  16.  They jield  thai 
 enter  thaa  theScripture(chat  the  Doftrim  is  elder 
 is,  then  the  word  of  God  then  the  Church,  and 
 which  is  now  written  becaufe    toe  yield  that     thi 
 
 Ge  it 
 
f}«) 
 
 it  is  ancientcr  then  the  wri- 
 ting of  ic.  As  if  it  were  not 
 the  fame  word  of  God,which 
 was  firft  delivered  by  voice, 
 That  is  now  then  in  writ- 
 iflg. 
 
 Church  id  elder  then 
 writings.  But  we  af- 
 firms that  the  dottrine 
 as  fetcht  from  thefe 
 Writings  is  noW  before 
 the  prefent  Church  in 
 order  of  nature  t  as 
 the  caufe  of  it,  at  leafi  as  to  the  generality  of  mem- 
 bers* 
 
 17.  That 'the  Scripture 
 dependeth  on  the  Catholike 
 Church  ("that  is  the  Romane) 
 and  not  the  Church  on  the 
 
 17.  The  Negative 
 is  their  m after  error  : 
 but  the  Affirmative 
 Pr  ope  fit  ion  u  not  deny- 
 ed  of  us  as  to  every  ^  Scripture, 
 kind   of  dependence , 
 
 but  of  fomeffecial forts %  of  which  I  have  ffokeninthe 
 Frcf.  to  the  Saints  Pveft  Part. 2.  Edit. 2,&c. 
 
 1 3.  The  height  of  18.  Alfo  that  the  fence  of 
 Rcmifi  arrogancj  the  Scripture  is  to  be  fought 
 
 from  the  See  of  Rome ,  and 
 that  the  Scripture  is  not  the  word  of  God,  but  as  it  is 
 expounded  according  to  the  fence  of  the  Church  of 
 Rome. 
 
 19-  They  make  feven  Principles  of  the  Chriftian 
 doftrine,  which  are  all  grounded  in  the  authority 
 of  the  See  and  Pope  of  Rome, 
 
 20.  And  jet  I  Would  20.  They  take  the  vulgar 
 that  vulgar  Tranfla-  Tranflation  only  for  authen- 
 ticai,  preferring  it  before  the 
 originals  (though  it  is  fo 
 manifeftly  corrupt  that  the 
 Copies  lately  publiftied 
 fey  the  Popes  tbemfeives, 
 
 thn  tnioht  but  bed- 
 lo&ed  to  be  the  decid' 
 ing  rule  :  for  there '.  is 
 though  in  it    againft 
 
 ■ 
 
 gtfct 
 
 itUA 
 
Sixtth  die  fifth  and  Clemtnt  the  eighth  do  in  many 
 places  differ. 
 
 21.  That  either  the  holy  21.  This  error  is  an 
 Scriptures  ought  not  co  be  accufatien-of the  wtf- 
 Tranflated  into  vulgar  dowof  God,  and  con- 
 tongues*  or  if  ic  be,  yet  it  trarytoexprefs  Scrip- 
 muft  neither  be  pubiikely  ture ,  and  deftrnEtive 
 read  in  a  known  tongue,  ndr  to  the  progrefs  ofkyow- 
 permitted  to  be  privately  ledge  and  godtinefs  ; 
 read  by  the  common  people,  and  fuch  a*  the  expe- 
 rience of  gracious  fouls 
 fbould  provoke  them  to  detefl  j  and  had  thej  but  this 
 one  ,  thej  could  never  *xpe£i  that  the  Catholihc 
 Church  [hmld  unite  upon  their  principles. 
 
 §  2  Of  the  Belief 
 
 0i.    Of  faith,  02 
 !\      things    to  hi 
 
 The  Part,  of  Theology    are  j2  ^Charity, 
 
 9     or  things  to  be 
 ri.OfGod&\    done, 
 
 x*  ec  *u-  ~J    his  works. 
 
 Matters  of  faith  are<       ^  ^c 
 
 I    Church. 
 f  1.  Of  Creation  and  Govern-  " 
 The  works  of  God  j     ment  of  the  world. 
 are  fpecially      \z.    Of  Redemption   of  man« 
 -     {    kit  ' 
 
 "A 
 
 kind. 
 
 Bout  the  Creation         i.  As  concupifcence 
 the  Papifts  erre  in     is  taken  improperly  fa 
 Ccz  fay- 
 
(388) 
 
 the  corrupted  fenjitive 
 tppetire  j  fo  it  Was  of 
 God :  But  as  iifignifi- 
 eth  the  appetite  di- 
 fiempered  or  corrupt- 
 ed, cr  the  corruption 
 of  the  ypill9  inclining 
 
 faying  time  concupiitence 
 was  then  natural  to  man 
 (though  John  faith  that  it  is 
 not  of  God  if  0.2.16.  and 
 themfelves  fomecime  confefs 
 it  to  be  evil  and  contrary  to 
 nature. 
 it   to  evil  >  it  U  not  of  God. 
 
 2.  See  Radars* firfi        2.  In  the  denying  that  o- 
 centrcverjie.  riginal  righteoufoefs  was  na- 
 tural to  man  before  the  fall 
 
 (created  after  Gods  Image  in  Righteoufnefs  and 
 holinefb. 
 
 3,  A  poffe  mori ,  3.  In  affirming  *hat  mor- 
 anda  poffe  non  mori  tality  was  natural  to  man  bc- 
 whe  not  then  Natu-  fore  the  fall  (which  yet  is 
 ral :  But  a  non  poffe  not  from  God  the  author  of 
 mori  ,x  or  an  attual    nature.)    * 
 
 non  mori  Vcere  to  be 
 
 the  reward  of  obedience  •  and  u  now  given  by  Chriji* 
 And  anon  poffe  non  mori ,  or  an  attual death 7are  the 
 fruits  of  fin, 
 
 4,5.-'  I  would  thej  4.  In  placing  Paradifc 
 would  prove  thisTra-  where  the  waters  of  the 
 dithn  to  be  Apoftdical  flood  did  not  reach  it  (which 
 yet  covered  all  the  earth,and 
 were  fifteen  cubits  higher  then  the  higheft  moun- 
 tains.) 
 
 5.  Forfcorb  they  would  have  that  Paradife  (of 
 ien)  yet  untouched ,  thatitraay  be  a  pleafent  ha- 
 bitation to  Henoch  and  Elias ,  yet  living  in  mortal 
 where  they  place  them  as  behind  the  fhgc , 
 v  may  be  ready  toad:  their  parts  in  the  fable 
 
(1*9) 
 
 lJnthUtktj  no  more 
 
 agree    among     them" 
 J  elves  then  with  m. 
 
 To  the  Article  of  creation  is  annexed  the  Article 
 of  providence. 
 
 i .  In  this  the  Papifts  erre, 
 in  making  mans  aftions  not 
 to  depend  on  Gods  Provi- 
 dence i  but  on  mans  Free- 
 will ,  which  they  make  the  abfolute  Lord  of  ks  own 
 aftions. 
 
 2.  And  that  they  are  not 
 determined  of  God  (accor- 
 ding to  whofe  determinate 
 Council  things  come  to  pafs 
 AB.  2.  -J0/&4.  280-  but 
 that  God  rather(who  work- 
 eth  all  according  to  the 
 Council  of  his  will)  doth 
 follow  the  determination  of 
 the  will  of  man. 
 
 2.  Saith  Dave- 
 nant,  the  pint  of  Pre- 
 determination is  a 
 eentroverfee  between 
 the  Dominicans  and, 
 fefuites ,  Schick  Pro* 
 tejiants  have  no  mind 
 to  'trouble  themfelves 
 with  :  Rut  they  that 
 do  are  not  of  a  mind  in 
 
 it,  no  more  then  thej 
 3 .  And  that  he  foreknows  them  from  eternity  on- 
 ly in  mans  will. 
 
 4.  Alfo  in  (hat  they  'inter* 
 pret  the  adjon  of  God  as 
 judge  ,  puniftiing  fin  with 
 fin  ,  hardening  men  ,  giving 
 them  over  to  their  lufts,  and 
 to  the  temptations  of  Satan, 
 to  be  naked  permiffion  fas 
 if  the  judge  or  Magiftrate 
 might  not  deliver  a  male- 
 faftor  to  the  hangman,  as 
 executioner  of  his  judge- 
 ment to  be   puniflied  j  but 
 
 4,  God  doth  net 
 caufe  fin  even  Vehen 
 it  is  a  punijhment ; 
 but  onely  permilttth 
 it  ;  "But  by  fuck  a 
 fermijfiofr  m  proceed* 
 eth  from  a  pHnifbing 
 intention,  ^ndfe  he 
 Jtifilj  ^ithholdeth  his 
 grace ,  and  giveth  men 
 over  to  the  poorer  ffihe 
 devil&their  wn  wfcs 
 
 Cc  3 
 
 fhould 
 
(390) 
 
 ftiould  not  oncly  permit  him  to  be  punifhed1,  that 
 is,  not  hinder  it. 
 
 §  3.  Of  Redemption. 
 
 INtheDo&rine  of  Redemption  and  Salvation  we 
 muftconfider. 
 
 j.  Whence  we  are  redeemed ,  to  wit  from  fin, 
 and  a  ftate  of  obftinaey 
 
 2.  By  whom,  to  wit,  6y  Chrift,  who  is  the  author 
 and  foundation  of  our  Salvation. 
 
 3.  By  what  means  the  benefit  of  Redemption  and 
 Salvation  is  applyed  to  us :  where,  of  the  Covenant 
 of  God,  thcMiniftry  of  the  Word  and  Sacraments. 
 
 4.  The  effefts  of  Gods  Grace  in  Chrift,  or  the 
 degrees  of  Salvation  ,  which  are  fruits  of  the  Merits 
 of  Chrift  applyed  to  us. 
 
 In  all  thefe  the  Papiftsdo  filthily  erre;  for  as  to 
 fin  (which  interceded)  between  the  works  of  Creati- 
 on and  Redemption  ,  as  a  medium)  they  teach. 
 
 1 .  That  the  blefled  Virgin  was  free  from  all  fin  0- 
 riginal  and  a<ftual,  as  being  conceived  without  Origi- 
 nal fin  ,  and  having  lived  without  aftual  fin. 
 
 2.  Under  the  name  of  the  2.  The  b$dy  is  not 
 fielh  which  Jufteth  againft  to  be  mortified  byfelf- 
 the  Spirit,  and  is  to  be  mor-  murder;  but  the  cor* 
 tified  among  other  things ,  rupt  inclinations  and 
 they  mean  the  body  of  attiens  of  the fenfitive 
 man.  appetite  are  tobemor- 
 
 tifyed;  and  all  its  mothns  fubjeffed  to  holy  Reafon  : 
 And  this  iscalled'in  Scripture  the  mortifying  of  the 
 ficfl?i  and  cur  corruption  would  never  be  called  in  Scri~ 
 pturefe  often  £  Thcfcpj  and  the  boh  ]]  if  it  Veere  not 
 
 3.  That 
 
%  f?sw) 
 
 that  tbefiefily  appetite  is  much  of  the  feat  ofit%  atid  tfa 
 pleafingof  that  appetite  and  imagination,  much  of  the 
 end  (that  Ifaj  not  the  Whole.) 
 
 3.  That  all  fin  is  not  a  tranfgreffion  of  the  Law 
 (7^«dcfincthit,  1.J0.  3.4.  '(?*/.  3. 10  J  nor  all  tranf- 
 greffion of  the  Law  is  fin. 
 
 4.  That  there  is  no  fin  but 
 what  is  voluntary  (which  is 
 not  onely  falfe  of  concupi- 
 fcence,  habitual  and  adual 
 which  goes  before  the  wills 
 confcnt,  but  of  other  fins  al- 
 fo  which  are  done  of  igno- 
 rance or  infirmity  ,  for 
 though  the  aftions  are  vo- 
 luntary by  which  they  arc 
 committed,  yet  the  fin  is 
 not.) 
 
 4,  Sins  are  called 
 voluntary,  either  be- 
 caufe  they  are  in  the 
 Will  ,  or  from  the 
 Will.  In  the  fir  ft fence 
 the  virions  habits  of 
 theVQill  are  voluntary 
 in  thefecond  y  the  e/li* 
 cite  andimperate  a£ls. 
 Alfo  they  are  volunta- 
 ry, dire&ly,  and  for- 
 mally, as  are  the  wills 
 
 owne  atts  and  habits ; 
 or  participative ,  as  are  the  aBs  and  habit es  of  all  the 
 imperate  faculties.  &And  there  is  nothing  fin  bat 
 Vvhat  is  voluntary  in  one  of  thefe  fenfes  :  nor  any  far- 
 ther then  voluntary* 
 
 Sin  is  original  or  aftual :  The  Papifts  raarvailoufly 
 extenuate  original  fin,  and  amplifie  and  fee  forth  the 
 ftrength  of  nature. 
 
 5.  For  fonae  of  them 
 would  have  original  fin  to 
 be  only  the  guilt  of  Adams 
 tranfgreffion:  moft  will  have 
 it  to  be  onely  the  want  of  O- 
 riginal  rigkeoufnefs  :  And  fo  that  the  ftate  of  tn«m 
 after  Adams  fall ,  and  in  pure  naturals,  doth  differ 
 
 Cc  4  onely 
 
 5.  Neither  they  nor 
 fte  are  agreed  about 
 the  quiddity  of  origi* 
 nal  fin. 
 
(39>)  •" 
 
 oncly  as  a  ftript  man ,  and  a  naked  man. 
 -  6.  Others  would  have  iE  to  be  a  very  fraall  fin,and 
 lefs  then  any  venial  fin;  and  therefore  necdeth  no 
 repentance  ;  nor  ispunifhcd  with  pain  of  fenfe,  but 
 onely  with  pain  of  lofs. 
 
 7.  Others  deny  original  fin  to  be  properly  fin,  or 
 that  any  thing  is  found  in  infants  that  properly  hath 
 the  nature  of  fin. 
 
 8.  Metaphors  are  8.  That  we  are  not  by  na- 
 mt  ufua/ly  the  fittefi  ture  dead  in  fin  but  fick :  nor 
 terms  to  $  ate  contro-  do  they  acknowledge  in  us  an 
 verftes  in.  We  have  impotency  to  fpiritual  good, 
 virions  habits  and  the  but  a  difficulty  :nor  thatFree- 
 abfcence  of  Rectifying  will  to  fpiritual  good  is  whol- 
 habits :  call  this  what  ly  taken  from  us  ,  but  hind- 
 you  Will.   Free  mil  is  red  and  tyed. 
 
 either  Phyfical   (and 
 
 that  all  men  horve  as  they  are  men)  or  moral ;  which  u 
 i,Tobe  free  from  a  legal refiraint  from  good  (and  this 
 all  have)  or  to  be  free  from  vicious  Habit j  :  and  this 
 onelj  the  fan&'tfcd  have  \  and  that  but  in  part. 
 
 9.  It  is  the  wofi  no-         9.  That  men  are  naturally 
 ble  contr  over  fie  among     inclined  to  love  God  above 
 the  Schoolemen  :  and     all. 
 Thomifis  ,    and    the 
 
 greatefi  part  feem  rather  nerre  on  the  other  extream: 
 and  the  Scotifis  that  hold  this  to  rettifie  them ,  do  give 
 fuch  explications  of  their  dolhine  ,  as  are  well  Worth 
 eur  ftttdy ,  as  you  may  fee  in  Rada's  firfi  contro- 
 verjie. 
 
 1  o.  CMans  Will  is  10,  They  attribute  to  man 
 the  Ruler  of  it  f elf  un-  a  will  that  is  the  Ruler  and 
 derGod:  and  its  fully  Lord  of  it  felf  :  fuch  asbc- 
 free  from  that  neceffty     longeth  to  no  creature  :  Yea 
 
 they 
 
Cm) 
 
 they  fay  that  the  will  of  man 
 is  as  free  from  Necefiity  as 
 the  Will  of  God. 
 
 ii.  They  deny  the  will 
 of  the  unregenerate  to  be  a 
 fervant. 
 
 12.  They  deny  alfo  that  all 
 the  worlft  of  the  uaregeratc 
 are  fins :  or  that  the  unrege- 
 nerate fin  when  they  do  the 
 works  that  are  commanded. 
 
 which  is  contrary  to  its 
 natural  ejjential  Li- 
 bertj. 
 
 ii  It  is  a  willful 
 fervant  onely. 
 
 12.  The  matter  of 
 their  works  u  oft  good  i 
 but  becaufe  their  end. 
 and  manner  is  alwayet 
 wrong  ,  therefore  they 
 fin  in  alt  :  for  bonum 
 eft  ex  caufis  integris. 
 
 13.  The  will  is  free 
 and  not  free  i^feveral 
 fences.  1.  It  is  not  free 
 from  Gods  Govern- 
 ment. 2.  Nor  from 
 its  natural  inclination 
 to  good  in  general;  and 
 therefore  cannot  will  e- 
 
 vilds  evil.  For  thefe  were  but  flavery.  3.  Nor  is 
 it  free  from  the  moral  forceof  a  darke  and  twing]udg~ 
 ment.  4.  Nor  from  temptations.  $.  Nor  from  its 
 own  vicious  diff  option^  till  grace  free  it.  But  its  free \ 
 1.  From  any  natural  determination  to  evil  ,  or  to  un- 
 known good  in  particular.  2  And  free  from  coaUion 
 or  violence.  3 .  And  from  a  phyfical  efficient  immediate 
 exterior determiner  9%n  ordinary  natural \or  fmful  a&i* 
 ens.  4.  And  its  free from  fmful habites  in  that  mea- 
 sure as  it  isfanffified. 
 
 14.  That  there  is  in  mans  14.  No  guefiionbfit 
 freewill,  not  onely  a  pofti-  the  will  is  potentia 
 bility  or  paliive  power ,  but    a&iva  naturalis,   or 
 
 alfo 
 
 1 3. They  fay  that  before  all 
 grace  a  man  hath  freewill  not 
 onely  to  works  natural 
 and  moral,  but  alfo  to  works 
 of  piety  ,  and  fupergatu- 
 ral. 
 
(594)  : 
 
 hath   fucfo  an  attive     alfoan  aftiYC  power  tofpiri 
 
 power  :  which  is  im-     tural  works. 
 
 ployed    in    fpirituals 
 
 Vvben  it  is  inclined  by  a  habit  thereto  ;  but  till  then  mil 
 
 not  att fpiritually  :  not  becau/e  the  natural  faculty  is 
 
 abfent ,  but  btcaufe  the  inclination  without  which  it 
 
 will  not  aU  ,    is  abfent  • 
 
 1 5 .  No  doubt  but  un-        1 5 .  That  the  unregenerate 
 der  the  common  grace     can    prepare    and    difpofe 
 of  Chrift ,  an  nnre-     themfelves  to  juftificacion. 
 venerate  man  may  do 
 
 that  which  hefballbe  more  difpofed  to  converfion  by  then 
 elf*  he  would  have  been  :  as  our  practical  Divines 
 all  teach  ,  and  we  are  fain  daily  to  preach  it  to  our  peo* 
 pie  :  or  elfe  ^ejhall  make  but  til  workycith  them. 
 
 16.  many  by  con-  16.  That  a  wicke^  man  by 
 gruous  merit  do  mean  doing  his  bell  may  congru- 
 no  more  then  the  fore-  ouily  merit  the  grace  of 
 faid  Aptitude  compara*     juftificacion. 
 
 tive  to  others. 
 
 17.  This  alfo  fame  17.  God  neceffarily  gi- 
 V  rot  efl  ants  hold:  But  veth  grace  to  him  that  doth 
 no  wicked   man  ever  hisbeft. 
 
 did  hub  eft. 
 
 18.  There  u  a  com-  18.  That  the  efficacy  of 
 mon  grace  whofeeffica*  preventing  grace  dependeth 
 cy  is  laid  on  the  will ,  on  the  freedome  of  the  will. 
 as  Adams  was ;  And 
 
 a  fpecial  which  (hall  infallibly  bote  and  change   the 
 will. 
 
 19.  A  f elf -contra- >  19;  That  every  tranfgref- 
 diBionxto  defcrve  par-  greffion  of  the  Law  ( which 
 don.  yet  pronounceth  every  man 
 
 accurfed 
 
accnrfcd  that  continueth  not  in  all  things  commanded 
 in  the  Law  to  do  them)  dcfervcth  not  death  :  Bat 
 that  there  are  many  fins  of  themfelves,  and  of 
 their  own  nature  venial ,  and  defcrving  pardon. 
 
 20.  That  charity  is  not  20.  Some  fin  is  but 
 violated  by  venial  flns  ,  and  confequentiallj  again [i 
 that  they  are  not  aginftGods  love ;  and  other  fin  di- 
 precepts,  but  befides  them.       reQlj  ,  but  all  is  a- 
 
 gdinft  Gods  Laws. 
 
 21.  That  the  blood  of  ?i«  Who  ever  de*> 
 Chrift  is  not  neceflary  to  nyeth  that  fin  maj  be 
 wafti  thera  away ,  but  that  done%  away  Vvithent 
 they  may  be  done  away  by  Chrifis  blood  doth 
 Holy  Water,  knocking  the  know  little  of  fin  or 
 breft,  Epifcopal  benedi&ion,     Chrift* 
 
 and  other  ridiculous  means. 
 
 22.  That  fin  is  called  mor-  22.  Mortal  fin  , 
 tal  becaufe  it  brings  death  ly'As  to  merit,  is  all 
 upon  the  foul,  that  is,  de-  fin\  2.  As  to  fignifi. 
 priveth  it  of  Gods  grace.         cation  ,  fjmptomati* 
 
 cally  it  is  all  fin  in- 
 confifientwith  regeneration.  3.  Effc&ually  it  is  all 
 that  eventually  kills  :  which  is  in  feveral  degrees  and 
 forts. 
 
 23.  And  they  teach  that  by  every  mortal  fin, 
 grace  is  loft  and  charity  expe&oratcd. 
 
 24.  That  this  mortal  fin  is  any  that  (hall  obtain 
 the  wills  confent ,  though  the  a&  be  not  per- 
 formed. 
 
 25 .  That  the  fins  of  the  regenerate  are  in  the  fame 
 fence  mortal,  even  thofe  committed  of  ignorance  and 
 infimity. 
 
 26.  And  that  it  is  fucb  a  26.  O  unmerciful 
 mortal  fin  to  neglect  or  not    men  .1  that  will  dfgfo 
 
 ob- 
 
00, 
 
 many  fits  then  to  en-  obferve  any  Eccleiiaftical 
 trap  foor  fouls  in  law,  or  tradition  of  the  Ro- 
 nton al  fin.  mane  Church. 
 
 27*28.    Many  of  ,    -27.  That  the  fin  againfi 
 the  ancients  alfo  were     the  Holy  Ghoft  is  not  unpar- 
 of  this  mind :  of  which     donable.  1 
 fee  my  Treat,  againft 
 infidelity  Tart. 1. 
 
 28.  Nor  that  its  impofllble  for  him  that  commits 
 that  fin  to*  be  renewed  by  Repentance. 
 
 §  4.  Of  Chrift. 
 
 IN  Chrift  are  confiderable,  1.  His  Perfon,  2.  His 
 Office.  About  his  Perion  he  crreth  who  thinks 
 not  rightly  of  his  Godhead,  or  of  his  Manhood, 
 
 1.  About  Chrifts  Godhead  thofe  Papifts  erre  that 
 deny  Chrift  to  be  eLylfam  God  of  himfelf,  for  thats 
 as  much  as  to  deny  him  to  be  Jehovah. 
 
 About  the  Humane  Nature  ,  both  Soul  and  Body 
 they  erre. 
 
 2.  Of  this  fee  the  2.  For  they  deny  that  the 
 writings  between  Dr.  foul  of  Chrift  did  incrcafein 
 Hammond  and  Mr.  wifdom  and  grace  (  which 
 f  earns  :  many  School-  Luke  exprefly  affirmeth  ) 
 men  fay  otherwife.  -L#k:  2.  52. 
 
 ;,  Or  that  he  was  ignorant  of  the  day  and  hour 
 of  thelaft  judgement  (which  yet  himfelf  confeffeth? 
 CMat.  13.  32.) 
 
 4.  They  fecm  to  give  him  a  phantaftick  body  that 
 neither  confifteth  of  dimenfions,,  nor  occupieth  a 
 place,  which  when  he  was  born  did  not  open  the 
 
 wombe 
 
09?) 
 
 wombc  of  his  mother ,  and  when  he  rofe  did  pene- 
 trate the  ftone  of  the  fepulchre  ,  and  when  he  infli- 
 tuted  his  Supper,  lay  hid  under  the  Species  of  Bread 
 and  Wine. 
 5  .Yea  that  they  mayftablifli  that  monftrous  opinion 
 of  Tranfubftantiation,they  feign  him  to  have  a  body 
 that  can  neither  be  ken,  nor  felt,  nor  circumfcribed, 
 that  is  in  innumerable  places  at  once  :  which  is  not 
 made  of  the  fubftance  of  the  bJcfied  Virgin  ,  but  of 
 bread  (as  wine  of  that  water,  fob.  i.  9.)  and  which 
 fuftaineth  the  accidents  of  bread  ( as  their  fubjeft) 
 For  they  can  devife  no  other  fubjeft  after  the  tran- 
 fubftantiation  of  the  bread :  Whence  it  follows,  that 
 they  aye  no  more  accidents  of  bread  but  of  Chrifts 
 body. 
 
 6.  And  as  to  Chrifts  6,7.  Saints  on  earth 
 Office,they  teach  that  Chrift  mnft  intercede  tinder 
 is  Mediator  onely  according  Chrift  for  others ,  ej- 
 to  his  humane  nature.  pecullj  Paftors  rphofe 
 
 7.  They  deny  Chrift  to  office  it  is.  And  w>e 
 be  the  onely  Mediator  of  in-  ♦  may  fray  them  to  pray 
 terceffion  but  joyn  with  him  for  m  :  But  not  the 
 Angels  and  Saints.  Saints  departed. 
 
 8.  They  teach  that  we  muft  pray  to  Saints  to  in- 
 tercede for  us. 
 
 9.  That  we  are  heard  by  the  Saints  fufFrages  and 
 Merits. 
 
 10.  They  deny  Chrift  to  10.  AH  P  afters  ef 
 be  the  onely  Prophet,  whofe  the  Church ;  do  hold 
 voice  onely  muft  be  heard ,  their  office  in  a  fubor- 
 fpiritual  King  ,  and  Pricfl  of  dination  to  Chrifts 
 theNewTeftament.  'Prophetical    Office  : 
 
 And  many  a  Prophet 
 there  hath  been  under  Chrifi :  But  none  tht.t  hath  the 
 
 But 
 
Office  of  being  the  univerfal  infallible  Teacher  of  the 
 Church  at  the  Tope  would  be. 
 
 But  they  make  the  Pope  alfo  the  chief  Prophet  and 
 Paftor ,  King  and  Monarch  ,  and  Prieft.  Whence 
 it  follows  that  the  Pope  is  not  oneiy  oppoiied  to 
 Chriit  as  his  adverfary  i  but  as  his  Rival. 
 
 ii.  A 11  Christians  ix.  And  they  make  other 
 are  Priefts  to  God  ,  to  faerificing  Priefts  alfo  of  the 
 offer  up  fpiritual  fa-  New  Teftament,  having  an 
 orifice,  metaphorically  external  vifible  Priefthood , 
 fo  called :  And  Paftors  and  that  according  to  the  or- 
 offer  up  Chrtft  Kepre-  der  of  Melchizedecl^  :  whofe 
 fentatively,  Comme-  office  it  is  to  facrifice  Chrift 
 moratively  and  Sacra-  again  and  offer  him  to  his  Fa- 
 mentally  ,  but  not  re-     ther. 
 
 ally.     The  name  Priefi  is  not  worth  contending  a* 
 bout. 
 
 1 2.  That  the  (unchangeable)  Priefthdod  of  Chrift 
 the  eternal  Prieft  ,  is  made  eternal  by  the  fuccefiipn 
 of  fuch  Priefts. 
 
 13.  That  an  Eternal  Priefthood  requireth  an  E- 
 ternal  Sacrifice ,  but  is  not  Eternal,  unlefs  it  be  of- 
 ten facrificed. 
 
 14.  That  this  Eternal  facrifice  can  be  nothing  elfe 
 but  the  facrifice  of  the  mafs. 
 
 15.  No  doubt  but  15.  That  Chrift  (who is 
 Chrift  merited  the glo-  God  over  all  biefledfore- 
 Mfyingof 'his  ownhw  vei  )  did  merit  for  himfelf, 
 mane  nature »:  *But  *B  ellarm.de  Chrift  olit'yxap**). 
 that  was  but  confequential  to  his  meriting  for  us. 
 
 16.  Some  of  them  16.  That  Chrifts  merits 
 prvfefs  that  bf  merit ,  are  not  the  onely  meritori- 
 thej   mean   but  Re-     ous  caufe  of  falvation  ;  But 
 
 they 
 
(3*9) 
 
 they  hope  to  be  favcd  by  wardablenefs  by  pro- 
 their  own  and  other  mens  mife:  which  we  main- 
 merits.  tain. 
 
 §  5.    Of  the  eutward  means. 
 
 LEt  us  now  come  to  the  external  means,  to  wit , 
 Gods  Covenant,  and  the  adminiftrationofthe 
 Covenant  in  the  Miniftry  of  the  word  and  Sacra- 
 ments. The  Covenant  is  twofold,  1 .  Of  works , 
 or  the  Law.     2.  Of  Grace,  ortheGofpel. 
 
 1.  Thefe  two  the  Papifts  1.  Its  no  Covenant 
 do  almoft  confound  :  for  cf  works  in  Pauls  fence  y 
 they  plainly  make  theGofpel  or  as  Mofes  Law  wot; 
 a  Covenant  of  works ,  and  Hut  humane  ABions 
 call  it  the  new  Law  ,  which  are  its  condition.  And 
 prefcribes  a  more  perfe  A  o-  as  all  the  Ancient*  ufe 
 bedience  then  the  Law  it  felf,  to  call  it  the  new  Law, 
 for  the  obtaining  of  juftifi*  fo  its  juftlj  ,  feeing 
 cation  and  Salvation.  Chrifi  i*  the  King  of 
 
 the  Church  and  it  hath 
 the  nature  of  a  Law.  But  the  fromife  is  the  chief 
 fart :  and  the  moral  precepts  prefcribe  no  other  ohedi* 
 ence  then  they  did  before  in  nature  :  *But  Pofitives  are 
 added. 
 
 2.  That  faith  is  ftirrcd  up,  and  fo  fins  forgiven  by 
 the  preaching  of  the  word,they  fay  is  a  fiftion  of  the 
 Hereticks  of  our  Times, 
 
 3.  That  the  Sacraments  3.  In  this  thej  have 
 are  not  feals  of  the  pro-  fome  new  friends  a* 
 mifcsor  Covenant  of  God  ,     mongpurfelves. 
 
 nor 
 
(4oo) 
 
 nor  inftitutecf  ro  confirm  the  promifc. 
 4.  Sofayfome  An- 
 
 abaptij 
 
 fcr. 
 
 5.  .Iwonldwecmld 
 fee  thU  in  the  fruits 
 andproof.  But  de  o- 
 pere  operato  tbej  are 
 not  themfelv.es.  agreed 
 of  the  fence. 
 
 4.  That  Circumcifion  was 
 a  feal  of  the  Righteoufnefs  of 
 faith  onely  to  Abraham. 
 
 5. .  That  Sacraments  of  the 
 new  Law  da  confer  grace 
 that  makes  us  acceptable,  or 
 juftifying  Grace,  ex  operc  0* 
 perato%  i.  e.  upon  that  very 
 account ,  becaufe  the  exter- 
 nal Sacrament  is  adminiftred, 
 if  they  put  not  the  Bar  of  mortal  fin. 
 
 6.  That  grace  is  contained  in  the  Sacraments  as  in 
 a  veffel,  nay  that  the  Sacraments  are  Phyficalinftru- 
 raental  caufes  of  Grace,  and  that  they  do  work  ho* 
 linefs  by  a  power  put  into  them  by  God  ,  as  the  heat 
 of  the  fire  is  the  caufe  of  the  burning  of  the 
 wood. 
 
 7.  That  there  is  neceffart- 
 ly  required  the  intention  of 
 the  Adminiftrator  to  the 
 truth  of  the  Scramcnt ,  as 
 leaft   of    doing    what    the 
 
 doing 
 Church  docs. 
 
 7.  His  real  intenti- 
 on u  necejfarj  to  make 
 it  *  lawful  adminiftr  a- 
 tion  04  to  himfelf,  but 
 not  to  others  :  but  his 
 feemingintentionjrfW 
 their  own  feeming  in- 
 tention isneceffary  to  the  external  being  of  the  Sacra* 
 went  that  it  be  no  nullity  :  And  the  'receivers  real 
 intention  is  neceffary  to  the  effetts  and  well  being  of  it 
 to  himfelf. 
 
 8.  That  there  are  feven 
 Sacraments  of  the  new  Co- 
 venant inftituted  by  that,nei, 
 ther  fewer  nor  more, 
 
 It  is  not  the  name 
 of  a  Sacrament  that 
 We  contend  about s  but 
 the  nature  and.  defini- 
 tion. 
 
 9.  That 
 
(4°0 
 
 0.  That  io  the  Sacraments 
 of  Baptifm ,  Confirmation, 
 and  Order  tfiere  is  imprinted 
 in  the  Soul  by  God  a  Cha- 
 racter or  certain  fpriricual 
 and  indeleble  fign  or  rnarke, 
 fo  that  they  cannot  be  re-ite- 
 rated-: In  the  other  Sacra- 
 ments there  is  oncly  an  orna- 
 ment or  drefs  imprinted  in 
 (lead  of  a    Charafter    or 
 
 io.  That  the  obfervacion 
 of  the  Ceremonies  which 
 they  ufe  in  the  Adminiftrati- 
 on  of  Sacrafflfnts  ( though 
 invented  by  themfelves) 
 through  will-worfliip  is 
 meritorious  and  part  of  Di- 
 vine worfhip. 
 
 9,  They  k^cW  not 
 Vohat  to  make  of  this 
 Character  thtmfelves 
 many  Schoolmen  m#ke 
 it  to  be  but  a  Relati- 
 on :  And  we  confefs 
 that  B/iptijw  ^Ordina- 
 tion jkC*  do  fix  hs  in  a 
 Relation  to  God. 
 
 mark. 
 
 lO.They  that  thinly 
 it  their  duty  to  ferve 
 God  by  fitch  inventi- 
 ons ,  -will  eajiij  be 
 drawn  t§Winkj*o  Vcell 
 of  their  invented 
 Work*. 
 
 §  6.  Of  'Baptifm. 
 
 T Hat  all  Infants  before 
 are  pofTcffcdby  the 
 Divel. 
 
 2.  They  grant  a  power  to 
 women  (even  fueh  as  are  ua- 
 baptized  therafclvcsj  to  bap- 
 tize.) 
 
 3. That  Baptifm  is  not  on- 
 ly neeeffary ,  by  neceffity  of 
 
 1.  My  nature  nil  are 
 Satans  captives  ywhich 
 exorcifm  will  not  deli- 
 ver mfrom. 
 
 2.  This  error  (  in 
 cafe  of  Neceffity  )  fame 
 ancients  and  Councils 
 held. 
 
 3 .  Some  of  them  ex* 
 cept  thofe  thai   have 
 
 D  i  pre 
 
the    tot um   baptifmi  : 
 tfane    can    be      javed 
 
 (401) 
 
 precept  (which  we  confefs) 
 but  alfo  to  be  limply  neceffa- 
 ry  to  falvation  by  neceflity 
 of  means  :  for  none  can  be 
 faved  without  Baptifm. 
 
 4.  That  the  efficacy  of 
 Baptifm  does  not  extend  it 
 felf  to  the  future  ,  but  one- 
 ly  to  that  which  is  paft. 
 
 'without  the  thing  fig" 
 mfiedin  'Baptifm :  but 
 they  maj  without  the 
 
 ^.There  u  aground 
 tyorkjaid  for  the  par- 
 don of  future  fins \but 
 no  aElxal  pardon  of 
 them. 
 
 5.  That  the  laver  of  Regeneration  is  not  profitable 
 tothofethat  fall  after  Baptifm. 
 
 6.  If  the  Pope  were  6.  That*  there  is  in  Bap- 
 tifm a  iiient  and  implicite 
 oath  of  obedience  to  the 
 Pope. 
 
 7.  That  no  fin  remaines 
 or  is  left  in  the  Baptized : 
 for  fin  is  wholly  taken  ivtAy 
 by  Baptifme  ,  not  onely  fo 
 that  it  is  not  imputed ,  biK 
 being. 
 
 8,  That   Baptifme  alfo 
 does  confer   grace  to  the 
 Baptized  extpere  operate  by 
 the  work  done,  by   which 
 h^istruely  and  formally  juilified. 
 
 9.  In  many  things  9.  TL \t  the    Baptifm  of 
 
 they  agree,  andin  ma-  John  was  noc  the  fame  Sacra- 
 ment ,  nor  had  it  the  fame 
 force  and  efficacy  with  the 
 Baptifme  which  is  inftitiued 
 by  Chrift ;  as  if  Chrift  were 
 
 the  head  of  the  Church 
 we  mufi  needs  be  bap' 
 ti^ed  into  him. 
 
 7.    Hcnrf   comes   it 
 
 then  to  appear  in  *B,  as 
 
 :  d$  thej    come  to 
 
 fo    as   that    has    no 
 o.  what  goes  with 
 it  in  mofi  ,  before  they 
 ccmetoa*e. 
 
 tiy  thej  differ  were 
 all  corfifs  :  Of 
 h  fee  Z;uichy  oft 
 
 av;-df\ 
 
( A°\  ) 
 
 not  jieAuthor   of    fufo/$    Baptifrne. 
 
 lJPThat  after  the  Bap-        lo.Srthe  Antler.ts 
 tifm  of  fohn  they  muft  needs     thought  „  and  I  thinks 
 receive   the     Biprifme    c^    ttthefaftflwaj, 
 Chrift. 
 
 n.ThattheBellsaretobe  11,12.  There s  'no 
 Baptized  by  the  Bifhops  or  end  of  humane  inven- 
 Suffragans  with  a  foleam  tions  when  once  wen 
 Rite.  depart  from  the  Scri* 
 
 12.    They    life  atfd  urge     piure  fuffickncj    and 
 fome  unprofitable  and  faper-    give  Way  to  their  own 
 ftitious  Ceremonies  as  if  they    felf  conceit ednefs  and 
 were  neceflary  both  before     arrogancy. 
 Baptifm  and  after.    For, 
 
 1.  The  Baptized  are  figned  with  thefigaof  the 
 Crofs  on  the  forehead,  on  the  breft ,  on  the  eyes, 
 on  the  ears,  onthenofe,  and  on  the  mouth;  that 
 all  the  fenfes  of  the  body  may  be  guarded  with  this 
 fign;  for  by  vertue  of  t\\is figne,  are  the  Sacraments 
 compleated,  and  the  Divels  ftratagems  fruftrated. 
 
 2.  They  give  them  hallowed  Salt  to  eat,  that  be- 
 ing feafoned  with  wifdom  ,  they  might  be  free  front 
 the  ftink  of  fin ;  and  may  not  putrifie  again. 
 
 3.  They  play  the  Conjurers  about  little  children* 
 as  if  they  were  fuch  as  were  pulled  out  of  the  hands 
 of  the  Divel,  and  they  blow  the  wicked  fpirit  out  by 
 their  breath,  That  one  fpirit  may  be  driven  out  with 
 another. 
 
 4.  They  touch  their  neftrils  and  ears  with  fpitle^ 
 *  faying,  Ephata,  be  opened. 
 
 5.  They  anoint  them  with  confecrated  oile  in  the 
 breaft,  that  they  may  be  fortified  againft  the  adver- 
 sary, and  he  may  not  be  able  to  perfwade  them  unto 
 unclean  and  hurtful  things :  They  anoint  them  alfo 
 
 D  d  2      '  between 
 
w 
 
 (404) 
 
 t* 
 
 between  the  (houldcrs, that  they  may  receive  fb^gth 
 to  bear  the  Lords  burden. 
 
 After  Baptifm,  they  anoint  the  top  of  the  head  of 
 him  who  is  newly  Baptized  with  Crifme  or  Oyle. 
 After  this  facred  Un&ionthey  cover  his  head  with  a 
 holy  veil,  that  he  may  know  himfelf  to  en  joy  a  King- 
 ly and  Prieftly  Diademe.  They  give  him  a  lighted 
 Taper,  that  he  may  be  taught  thereby  to  fulfill  that 
 Evangelical  command,  So  let  jour  light  fhine^  &c 
 
 §  7.   Of  Confirmation. 
 
 1  .^T^HE  Sacrament  of  Confirmation  is  more  wor- 
 JL  thy  then  the  Sacrament  of  Baptifm,  for  as  it  is 
 done  by  greater  Priefts  (t/;VBiftiop»)  which  can- 
 not be  done  by  lefs,  foalfoitis  to  be  had  and  held 
 with  greater  veneration  and  reverence. 
 
 2.  That  Confirmation  does  excel  Baptifm  in  re- 
 gard of  its  effeding  grace  to  well  doing. 
 
 %*  That  the  Sacrament  of  Confirmation  does 
 conkr  Grace  making  us  acceptable  ,  ex  of  ere  operato, 
 4nd  indeed  more  then  Baptifm  does 
 
 4.  In  which  the  fulnefs  of  the  Holy  Ghoft  is  con- 
 ferred, viz,,  ex  open  operate. 
 
 5  The  matter  of  this  Sacrament  is  Chrifme,  or 
 unftion,  which  they  call  the  Chrifme  oi  Sajva- 
 vation. 
 
 6.  That  by  this  holy  Chrifme  made  of  Oyle  and 
 Balforn ,  and  fmeered  on  the  forehead  in  form  of 
 £  Crofs ,   the  fevenfold  Spirit  of  Grace  is  given. 
 
 7.  For  that  the  holy  Spirit  is  given  to  us  by  Oylc, 
 as  it  was  given  to  the  Apoftles  in  the  form  of  fire. 
 
 8.  That 
 
(405) 
 
 8.  ThathewillncvcrbeaChriftian,  that  is  not  by. 
 Epifcopal  Confirmation  Chrifmated. 
 
 9  Inftead  of  Impofition  of  hands ,  the  Bifho.p, 
 gives  him  that  is  confirmed  a  boxe  on  tbeeare,  to 
 confirm  him  forfooth  ,  and  to  drive  away  the 
 Divel. 
 
 §  8.  Of  tkeSacharifi. 
 
 i,  TN  the  Sacrament  of  the  Eucharift  they  teach 
 JL  and  urge  the  corporal  prefence  of  the  flefli  of 
 Chrift.    As  if  that  Sacrament  were  inftituted   to 
 nourifti  bodies  and  not  fouls. 
 
 2.And  that  the  body  and  blood  of  Chrift  is  made  re- 
 ally prefenc  in  the  Sacrament  byTranfubftantiation,or 
 convcrfion  of  the  whole  fubftance  of  the  bread  iqto 
 the  very  body  of  Chrift ,  and  of  the  whole  fubftance 
 of  the  wine  into  his  very  blood. 
 
 3.  That  this  Tranfubftantiation  is  made  by  reciting 
 the  Sacramental  words,  Uqc  eft  corfmmwm^  This  is 
 my  body.  And  therefore  they  call  thefc  operative 
 words. 
 
 4.  That  thefe  words  are  to  be  muttered  with  a 
 low  murmuring  :  as  if  Chrift  had  fpoken  them  Ma- 
 gically toinchant  the  Bread,  and  not  to  inftrufthis 
 Difciples. 
 
 5.  Thus  they  expound  them,  This  ( I  e.  under 
 thefe  figures)  is  my  body,  and  yet  they  urge  the  lit* 
 teral  fence,  or  ?*  t*?*r. 
 
 6.  That  the  body  of  Chrift  is  made  of  the  Bread 
 in  the  Eucharift  as  Wine  was  made  of  water. 
 
 Dd  3  7.  And 
 
(4o5) 
 
 7.  And  yet  that  the  Priefts  when  they  make  the 
 Body  of  Chrift  of  the  Bread,  do  not  produce  it  (04 
 feme  will  have  it)  but  do  change  the  fubftancc  of 
 the  Bread  into  the  very  pre  exifting  body. 
 
 8.  That  after  the  words  of  confecration ,  the 
 meer  accidents,  and  indeed  all  the  accidents  of  the 
 bread  and  wine  do  remaia. 
 
 9.  That  not  fo  much  as  the  firft  matter  doth  re- 
 main after  the  change  of  the  bread. 
 
 ra  That  the  fubitance  of  the  bread  is  confumed 
 andceafeth  to  be  and  yet  is  not  anihilated. 
 
 11.  That  the  fubftance  of  the  bread  ceafing,  the 
 fubftance  of  the  body  of  Chrift  fucceeds,  and  is  con- 
 tained under  the  accidents  of  the  bread. 
 
 12.  That  thofe  accidents  are  not  in  any  fubje&t 
 nor  do  they  fubfift  of  themfelves ,  but  are  up- 
 held by  God  after  a  fiipernacural  manner. 
 
 13.  That  they  are  in  fomewhat  elfe,  but  do  not  in  •♦ 
 herein  it. 
 
 14.  That  the  body  of  Chrift  does  remain  in  the 
 hoft ,  as  long  as  the  accidents  of  bread  remain  un- 
 corrupted. 
 
 15.  That  as  long  as  the  body  of  Chrift  is  in  the 
 hoft,  It  is  accompanied  with  Angels. 
 
 1 6.  That  in  the  corruption  of  the  fpecie?,  there  is 
 matter  fubftituted  by  God,  in  that  veryinffynt  in 
 which  thofe  fpecies  ceafe  to  be,  and  in  which  fome- 
 thing  elfe  is  Generated. 
 
 17.  That  the  fubjeft  of  thefe  Accidents  is  quanti- 
 ty ,  which  alfo  it,  felf  is  an  accident ,  and  which 
 they  feign  to  fubfift  without  a  quantum  that  hath  di  • 
 menfions. 
 
 18.  That  the  Elements  of  the  Sacrament  of  the 
 I  arift  do  not  nourifh  if  taken  in  a  great  quantity, 
 
 with- 
 
(4&?> 
 
 without  a  Divine  Miracle  .  And  therefore  neither  do 
 they  MHriJbthe  mice  that  take  a  [mull  quantity  without 
 0  miracle. 
 
 19.  But  as  they  take  .away  the  fubftancc  of  the  < 
 Bread  and  Wine  ,  and  lo  with' that  the  fubftanceof 
 the  Sacrament :  fo  they  rob  die  Body  of  Chrift  of 
 almoft  aii  the  effential  properties  of  a  true  body  by 
 this  i  ;f  Tranfubftantiation. 
 
 20."  And  as  they  feign  the  Accidents  of  bread  in 
 the  Sacrament  without  the  fubftancc  of  it •  fothcy 
 mnft  needs  feign  the  fubftance  of  Chrifts  body  with- 
 out the  Accidents  of  it. 
 
 21.  Many  do  teach  the  prefence  of  Chrifts  b(jdy., 
 affirming  that  one  and  the  fame  body  of  Chrift  undi- 
 vided does  exift  uponinnumrncrabie  Altars,  and  eve- 
 ry where  whole. 
 
 22.  That  the  body  of  Chrift  being  in  many  places 
 at  once,  and  yet  not  in  the  fpace  between  ,  is  not 
 difcontinuedordividedfrom  it  felf  in  refpeft  of  its 
 proper  fubftancc 'or  quantity, but  only  is  divided  from 
 it  felf  in  refpeft  of  place. 
 
 23.  That  one  and  the  fame  body  of  Chrift  be- 
 ing in  heaven  and  on  earth,  yea  in  innumerable  places 
 on  ear*!i  at  once  is  indeed  vifible  and  palpable  in  hea- 
 ven, but  on  earth  invifible,  and  beyond  all  our  fen- 
 ks  :  There  it  is  limited  and  circumfcribed;  here  tis 
 unlimited,  thereit  has  its  Dimenfions,  here  tis  free 
 from  all  dimensions. 
 
 24.  Moreover  they  teach  an  Oral  and  Capernaiti- 
 cal  Manducatioh  of  the  flefh  of  Chrift,  for  they  fay 
 the  body  of  Chrift  in  the  Eucharift  is  really  and  fen* 
 fually  touched ,  broken,  and  eaten. 
 
 25.  Yea  that  wicked  men  receiving-  the  Sa- 
 crament of  the  Altar ,   do  chew  the    body    of 
 
 Dd  4  Chrift, 
 
Chrift  ,   and  break  it  with  their  Teeth. 
 
 26.  And  upon  the  fame  account ,  is  the  very  body 
 of  Chrift  devoured  by  Mice  and  Doggs,if  they  chance 
 to  eat  the  hoft, 
 
 27.  By  reafonof  this  Myftery  of  Tranfubftanti- 
 ation,  they  call  the  Sacrament  or  confecrated  hoft  , 
 their  Lordan&God. 
 
 28.  That  theMafs  Prieft  when  he  makes  the  S?cra« 
 meut,  or  (as  they  themfelves  fpeak)  the  Body  of 
 Chrift,  he  is  the  Maker  of  his  Maker. 
 
 29.  The  Prieft  does  adore  the  confecrated  Hoft  5 
 and  does  offer  it  to  others  by  lifting  it  up  to  be  ado- 
 
 30.  And  for  the  fame  end  they  keep  it  and  carry 
 it  in  folemn  Proceilion ,  that  it  may  be  publikcly  a- 
 dored. 
 
 31.  That  the  Eucharift  when  it  is  carryed  to  the 
 fick is  to  be  adored  by  all  thofe  that  meet  it,thofe  that 
 do  adore  it  are  to  have  indulgences,  thofe  that  don't 
 #dore  it  are  to  be  counted  Hereticks ,  and  are  to  be 
 perfecuted  with  fire  and  fvvord. 
 
 32.  By  this  Bread- worftiip  they  commit  great 
 idolatry  ^  whilft  that  they  adore  a  peice  of  Bread , 
 with  the  worfliip  of  LatrU,  which  is  oneiy  due  to 
 God. 
 
 3  3 .  In  honor  of  this  Breaden-God  they  celebrate 
 thefeaft  of  the  body  of  Chrift. 
 
 34.  Although  they  confefs  Chrift  did  adminifter 
 this  venerable  Sacrament  with  both  Elements  of 
 Bread  and  Wine,  and  though  they  acknowledge  this 
 Sacrament  was  received  of  the  faithful  in  the  Primi- 
 tive Church  with  both  Elements  :  Yet  they  deter- 
 mine that  it  is  to  be  communicated  to  the  Laity  in. 
 anejrindor  Element  oneiy  ,  and  forbid  the  Priefts 
 
 gtv- 
 
(4°?) 
 
 ingit  to  the  people  in  both  kinds,  upon  pain  of  ex- 
 communication. 
 
 35,.  They  teach  that  whole  Chrift  is  in  either  of 
 the  Elements ,  and  that  the  wholp  Nature  of  the 
 Sacraipent  is  to  be  found  in  one  of  them,  neither  is 
 any  more  profit  reaped  from  communion  in  both 
 kinds  then  in  one. 
 
 36.  Nay  that  he  gets  more  who  communicates 
 in  one,  in  obedience  to  the  Church,  then  he  that 
 communicates  in  both  without  that  huge  fruit  of  0- 
 bedience. 
 
 37.  But  this  taking  away  of  the  Cup  from  the  peo- 
 ple may  feem  a  fmall  matter ;  for  it  is  done  but  once. 
 every  year,  at  which  time  the  Sacrament  is  given  to 
 the  people :  For  in  all  the  reft  of  the  MafTes  which  are 
 continual  and  daily  ,  they  deprive  both  the  people 
 and  the  Clergy  that  do  not  confecrate  it  of  both 
 kinds.  For  in  private  Maffes  it  is  held  forth  to  be 
 feen  by  the  people  and  Clergy ,  and  to  be  adored, 
 not  to  be  received  but  onely  by  the  Prieft  that 
 makes  it. 
 
 38.  They  urge  a  mixture         38.  7 'his  the  ant i- 
 of  Water  with  the  Wine  in     tnt  Church  ufed^nd  I 
 the  Cup  as  moft  nccefTary.        fhould  net  refufe  it  ei- 
 ther way. 
 
 39.  And  theyafTert  that  the  Body  of  the  Lord 
 cannot  be  rightly  taken  ,  but  of  thofe  that 
 faft. 
 
 40.  They  have  converted  the  Sacrament  of  the 
 Eucharift  by  which  God  communicates  Chrift  f  o  us, 
 into  a  real  Sacrifice  in  which  they  do  offer  up  Chrift 
 to  God. 
 
 41.  Alfo  the  Table  into  an  Altar  and  the  admini- 
 ftraror  of  the  Sacrament  into  a  Prieft  after  the  order 
 of  Mekhizjtdeki  42.  They 
 
42.  They  fay  th;s  new  Sacrificing  is  required  J 
 that  Chrifts  Body  may  begin  to  be  an  obla- 
 tion. 
 
 -  43.  That  Chrift  in  thelaft  Supper  did  offer  his 
 body  and  blood  m  both  kinds  of  Bread  and  Wine,  to 
 God  tfae  Father  as  an  oblation. 
 
 44.  That  Chrift  did  once  offer  up  himfclf  for  us 
 upon  the  Crofs5in  the  Mafs  often  by  the  hands  of  the 
 Prieib. 
 
 45. That  tis  one  and  the  fame  facrifice  which  is  done 
 in  the  Mafs ,  and  which  is  offered  on  the  Crofs,  one- 
 ly  they  differ  in  the  manner  of  oblation  being  with- 
 out blood. 
 
 46.  Every  Mafs  Prieft  offering  Chrift  to  God  the 
 Father ,  prayes  God  to  accept  that  Sacrifice,  and  to 
 command  that  it  may  be  carried  by  the  hands  of  an 
 Angel  unto  the  high  Altar  of  God. 
 
 47.  And  therefore  they  make  the  Prieft  Mediator 
 between  God  and  Chrift.  m^ 
 
 48.  The  Prieft  in  offering  that  Sacrifice  to  God  for 
 thers,  is  a  Mediator  between  God  and  the  men  for 
 whom  he  celebrates  the  fcfafs. 
 
 49.  That  Chrift,  whenhefaid  in  the  Supper,  "Dq 
 this  y  commanded  the  Apoftles  and  their  Succeffors , 
 that  they  fhouid  Sacrifice  him  and  offer  him  up  to 
 God  the  Father- 
 
 50.  That  by  the  fame  words  Chrift  did  appoint  his 
 Apoftles  to  be  Priefts. 
 
 51.  That  one  never  to  be  repeated  offering  of 
 Chrift ,  by  which  he  hath  confecrated  thofe  that 
 are  fanftified  for  ever ,  They  do  offer  thoufands  al- 
 moft  infinite  times, 
 
 52.  Nei- 
 
(4») 
 
 52.  Neither  do  they  do  it  onely  at  divers  times 
 and  in  divcr9  places ,  but  in  the  fame  Temple  they 
 celebrate  divers  Maffes  at  divers  Altars. 
 
 53.  They  alfo  celebrate  Ma(%  (i  e  they  offer 
 Cbrifthirafelf  to  God)  for  the  honor  of  the  Saints, 
 to  obtain  their  interceffion  with  God. 
 
 54.  That  the  facrifice  of  the  Mafs,which  they  con- 
 fefs  is  without  Blood  t  istruely  propitiatory  for  the 
 living  and  for  the  dead. 
 
 55.  That  the  fame  facrifice  is  impetratory  not  on- 
 ly of  Spiritual  but  Temporal  blcffings:  hence  they 
 are  wont  to  celebrate  Mafs,  i.  e.  offer  Chrift  to  God, 
 for  the  obtaining  of  health,  for  defence,  foraprof- 
 perous  journey ,  for  vidory  in  war,  and  all  ofber 
 fuch  Temporal  benefits  ;  yea  for  Hor fes  and 
 Hoggs,  &c. 
 
 56.  By  the  MafSj  which  being  hired  they  are 
 wont  to  celebrate  for  others :  They  fay,they  can  ap- 
 ply to  them  the  vertue  of  Chrifts  death  to  take  away 
 their  fins,  and  to  obtain  all  manner  of  bene- 
 fits. 
 
 57.  By  Maffes  are  fouls  delivered  out  of  Purga- 
 tory. 
 
 58.  To  conclude,  They  have  moft  filthily  pollu- 
 ted the  Sacrament  of  the  Eucharift  with  a  multitude 
 of  foolifh  Ceremonies,  which  were  too  long  to  re- 
 hearfe;  And  yet  in  the  obfervation  of  them  they 
 place  the  worfhip  of  God,  and  merited  urge  them 
 as  moft  necefTary ,  and  not  to  be  omitted  without 
 rjiortalfin. 
 
 §  9. 
 
C41*; 
 
 §  9'  Of  their  Sacrament  of  Penance. 
 
 i.  The  word  (Sa- 
 crament) is  not  fit 
 matter  for  much  (on- 
 nation. 
 
 2»  There  isfome  dif- 
 ference in  the  terminus 
 a  quo  attd&d  quem  as 
 the  Law  dijfercth:  but 
 not  fnch  as  to  make  one 
 a  Sacrament  anh  the 
 other  none. 
 
 Publike  pr&fejfion  of 
 Repentance  for  open 
 fcandalous  fins  ,  is  a 
 needful  dutyy  fin  fully 
 negleUed  by  us,  as  it  ps 
 brought  to  a  Sacra- 
 ment and  ceremony 
 With  them. 
 
 3 .  This  is  a  cer- 
 tain truth  :  but  that 
 freewill  is  enabled  and 
 moved  by  Gods  grace. 
 
 4.  CMany  of  them 
 by  merit  mean  but  that 
 ex  pado,   it   is  the 
 
 qualification  of  thefe  to 
 vat  ion . 
 
 1.  *np flat  Repentance  QPe- 
 A  nance^is  a  Sacrament 
 properly  fo  called. 
 
 2.  That  Repentance  in 
 the  New  Teftament  is  ano- 
 ther thing  from  that  wkiA 
 was  in  the  old,  and  alfo 
 that  in  the  new  Teftament 
 which  is  after  Baptifme  is  a- 
 nother  thing  from  that 
 which  is  before  :  For  that 
 Repentance  which  is  in  the 
 Old  Teftament  ,  or  before 
 Baptifra  ,  is  not  a  Sacra- 
 ment. That  faying  of  Lu- 
 ther is  herefie,  A  new 
 Life  is  thebeft  Penance. 
 
 3.  They  fay  contrition  is 
 an  Aft  of  the  Will,  done  by 
 the  power  of  Freewill ,  or 
 a  forrow  voluntarily  affum- 
 ed. 
 
 4.  That  contrition  does 
 deferve  forgivenefs  of  fins. 
 
 whom  God  hath  promt  fed  Sal* 
 5,6,7, 
 
(4«3> 
 
 5.  That  its  neceffary  to  5, 6, 7,&c.  Jnfiy- 
 juftifkation  thatfin9  all  and  ing  from  their  inven- 
 cvery  one  (as  far  as  may  be)  ted  way  of  Ccrfeffxn, 
 be  confefTcd  to  thePrieftas  we* have  Umexiably 
 to  a  judge.  wronged  the  fouls  of 
 
 men ,  by  difufing  fa 
 much  4U  Chrijl  hath  made  our  duty  and  neceffary,  And 
 the  ancient  Churches  ufed,  and  we  mttfi  ufe  before  it 
 will  be  well  with  hs. 
 
 6.  That  this  confeffion  i*  meritorious  of  remiffi- 
 on  of  the  fault,  the  leffening  of  the  punrlhment , 
 the  opening  of  Paradife ,  and  of  confidence  of  falva- 
 vation. 
 
 7.  Without  Sacramental  (which  they  call  Auri- 
 cular) Confeffion  or  the  vow  of  it ,  fins  cannot  be 
 forgiven.  , 
 
 8.  That  fin  which  was  declared  under  the  Seal 
 of  Confeffion  is  by  no  meanes  to  be  difclofed 
 (though  it  were  the  Crime  of  Treafon  or  Rebel- 
 lion. 
 
 9.  By  the  doftrine  of  fa-  9,  10.  Some  of  them 
 tisfa&ion,  they  do  facrilegi*  by  fatufying  god  , 
 oufly  ,  and  blafpheraoufly  wean  no  more  then  the 
 derogate  from  the  fatisfa  fti-  anfwering  of  hu  wiB9 
 on  of  Chrift.  concerning  f$  much  of 
 
 dnty  or  fftjftring  a*  he 
 hath  laid  upon  us*     But  others  worfe. 
 
 io  They  teach  indeed  the  fatisfadion  ofChrift 
 to  be  full  for  all ,  both  in  refpeft  of  the  fault  and  al- 
 (o  the  punifhment  •  but  by  way  of  fufficiency  ;  not 
 by  way  of  efficiency;  but  fatisfa&ion  by  way  of  fuffi- 
 ciency onely  deferves  not  the  name  of  fatisfa&ion. 
 
 11.  They  fay  the  fault  be*  11.  The  everlafi* 
 ing  remitted ,  there  remains     ing  punifhment  being 
 
 a 
 
(4M) 
 
 remitted,  the  temporal    a  debt  of  punifhment  to  be 
 
 funifhwcnt  of  God  by     paid,  for  which  fatisfaftion 
 
 the  Magifirate,  or  by     muft  be  made. 
 
 fatherly      cajiigaHon 
 
 may  remain.    And  fart  of  it  doth  remain  on  us  all   For 
 
 he  chafieneth  whom  he  loveth. 
 
 12.  Thatrfacisfa&ion  is  required  for  thecompen- 
 fation  of  the  wrong  done  to  God ,  and  the  fatisfying 
 of  divine  juflice. 
 
 13.  That  a  juftifledman  may  truely  and  properly 
 make  fatisfation  ,  not  onely  to  the  Church,  but  even 
 to  God  himfelf,  namely  for  the  guilt  of  punifh- 
 ment ;  which  remains  to  be  expiated  after  the  fault  is 
 remitted. 
 
 14.  That  it  is  unbecoming  Divine  Clemency  to  re- 
 mit fin  without  our  own  fatisfaftion. 
 
 Three  waves  \\*c  are faidtofatkfe  the  Lord. 
 1.5.   As  fatufjipg         15.  Firft,   By   patiently 
 God  y  fgnifieth  but  a     bearing  the  fcourges  andpu- 
 fine  ere  doing  our  duty,    nifhments  laid  on  us  by  God. 
 we  may  be  [aid  to  fa 
 
 ti*fie  him :  Bm  to  make  him  reparation  for  the  wrong 
 we  have  done  him,  or  fat  &  fie  hi*  Law  by  perfetl  obedi- 
 ence, or  hU  Vindictive  f#ftice  by  our fufferings  here,  U 
 impoffibh. 
 
 16.  Secondly,  By  voluntary  undertaking  laborious 
 works. 
 
 17.  Thirdly,  By  undergoing  the  punifhmentim- 
 pofed  bv  the  difcrecion  of  the  Prieft. 
 
 1 8 .  Chafiifcment  is  18.  That  all  the  afflictions 
 a. true  and  proper  f]??~  of  the  faithful  are  to  be  ac- 
 cies  of  punifhment  a*  .  co#ttwd  for  true  and  proper 
 greed  on.  puni(hfnents  of  fin, 
 
 i9.Tha£ 
 
(4*5) 
 
 i9-  That  the  calamities  ,  which  are  laid  upon  the 
 juft  after  converfion,  are  to  be  born  in  fome  fence  to 
 compenfate  their  offence. 
 
 20.  That  it  is  not  fuffici-  20f  2%%&c.  As  fa* 
 ent  that  we  repent  except  we  tisfjing  God  u  but 
 alfo  fatisfie  God  by  painful  f  leafing  him ,  all  our 
 and  fatisfa&ory  works.  duties  fatisfie. 
 
 21.  Amongft  thofe  painful  works,  they  reckon 
 their  Whippings  of  themfelves,  and  Pilgrimages  unto 
 the  places  of  the  Saints,^. 
 
 21.  Prayer  they  reckon  22.  Prayer  and  a 
 amongft  penal  works.  holy  life  u  a  delight 
 
 and  great  benefit  *y  but 
 accidentally  may  be  treublefomc  fo  far  as  we  are  carnal, 
 and  therefore  requirethfome  felfdenyaL 
 
 2  3 .  Fading  alfo  and  Almes  deeds  they  teach  to  be 
 fatisfadory  works. 
 
 24.  That  one  man  may  ft-  24.  One  wan  may 
 ttsfie  for  another,  but  lefs  do  a  duty  that  emdue- 
 fuffering  is  required  of  him  eth  to  another -s  fpiritu- 
 that  fatisfies  for  another.  al good,  but  not  by  me' 
 
 rit. 
 
 25.  That  the  fatisfaftory  and  penal  works  of  the 
 Saints  may  be  communicated  and  applyed  to  o- 
 thers. 
 
 26.  That  the  vertuc  of  26.  The  Right  ufe 
 Chrifts  l^pod  is  applyed  to  of  Abfo[utiQn  apply 
 us  by  the  Pryfts  abfolution.       eth  Chrifts  blood  de- 
 
 claratively.  And  is 
 too  much  laid  by  in  mojl  Churches. 
 
 27.  That  by  vertue  of  the  Priefts  abfolution', 
 eternal  punifhment  is  turned  into  temporal  ,  which 
 alfo  the  Pricft  impofes  according  to  his  difcretion. 
 
 28.  That 
 
(4i6) 
 
 28.  That  the  words  of  abfolution  arc  not  onely 
 a  fign  but  alfo  a  caufe  of  remiffion  of  fin  ,  or  that 
 they  do  effect  juftificatiomfor  by  the  Priefts  abfoluti- 
 on is  fin  driven  away  removed  ex  of  en  operato  as  a 
 cloud  by  the  wind. 
 
 29.  That  a  man  cannot  be  reconciled  to  God 
 without  a  Sacramental  abfolution. 
 
 30.  That  Sacerdotal  abfolution  hath  that  force  of 
 juftifying ;  becaufe  many  defiring  reconciliation  and 
 believing  in  Chrift  are  damned,  onely  becaufe  they 
 died  before  they  could  be  abfolved  by  a  Prieft :  or  (as 
 they  otherwife  exprefs  their  meaning  )  do  perifh 
 for  that  onely  they  could  not  have  a  reconciling 
 Prieft, 
 
 3 1 .  To  Papal  abfolution  we  refer  the  Jubilees  and 
 their  fale  of  indulgences. 
 
 32.  Alfo  in  the  year  of  Jubilee  (which  they  have 
 reduced  from  the  hundredth  to  the  fiftyeth  ,  and 
 thence  to  the  twenty  fifth)  they  promife  full  re* 
 mifiion  of  all  fins  to  thofe  that  vifit  the  Temples 
 of  Teter  and  Tanl,  and  the  Lateran  Church. 
 
 33.  They  affcrt  that  there  is  a  treafureof  over- 
 flowing fatisfadions  in  the  Church  not  onely  of 
 Chrift,  but  alfo  of  the  Saints  which  the  Pope  by  in- 
 dulgences can  apply  both  to  the  living  and  dead ,  by 
 which  they  are  delivered  from  the  guilt  of  punifli- 
 ment  before  God. 
 
 34.  That  #fouls  are  freed  from  Purgatory  by  in- 
 dulgence?. 
 
 3,5.  They  confefs  there  is  no  need  to  adde  the  fatis- 
 fe&ion  of  the  Saints  to  the  fatisfadion  of  Chrift 
 (which  they  cannot  deny  to  be"  infinite  and  alwayes 
 overflowing)  yet  they  (to  whom  gain  is  godlinefs) 
 thiak  meet  to  add  them. 
 
 36.  Net/ 
 
f41>) 
 
 36.  Neither  do  they  beftow  indulgences  for  a  few 
 dayes  or  years,  but  for  many  thouiands  of  years  : 
 from  whence  it  is  raanifeft  they  do  but  maki  a  jeft  of 
 the  Article  of  the  day  of  judgement  which  according 
 to  their  own  opinion  will  put  an  end  to  Purgatory  , 
 and  all  temporal  punifhments. 
 
 37.  To  conclude  in  all  their  Sacramental  penance 
 they  make  no  mention  of  faith  at  all,  and  of  Chrift 
 fcarce  any. 
 
 38.  For  Repentance  (Penance)  which  they  will 
 have  to  be  a  plank  after  '(hip  wrack'  they  fay  confifls 
 (on  the  penicents  part)  in  contrition ;  auricular  con- 
 feffion,and  fatisfa&ion  <  on  the  Prieits  part  in  Sacra- 
 mental abfolution ,  as  the  aft  of  a  Judge ,  vvhofc 
 words  are,  Idoablblvetheefromall  thy  fins  in  the 
 name  of  the  Father  Son  and  Holy  Ghoft. 
 
 59.  That  that  is  a  pious  prayer  which  fome  are 
 wont  to  ufe  in  Monafteries  after  abfolution  given  for 
 fin  :  let  the  merit  of  tfie  pailion  of  our  Lord  Jefus 
 Chrift  ,  and  the  blefled  Virgin  LMarj ,  and  of  all 
 Saints,  the  Merit  of  Order,  and  the  burthen  of  Rc« 
 ligion,  thehiimility  of  Confefiion,  the  contrition  of 
 heart,  the  good  wotks  which  thou  haft  done,  and 
 wilt  do  for  the  love  of  our  Lord  Jefus  Chrift,  be- 
 ftead  thee  for  remiffion  of  fin,  and  increafe  of  me- 
 rit and  grace,  and  for  the  reward  of  Eternal  Life, 
 Amen. 
 
 EV  §10, 
 
(4i3) 
 
 §  10.  Of  extreamVnttion* 
 
 i ,  fTpHat  the  extrearn  Unftion  is  truely  and  pro- 
 X  perly  a  Sacrament  of  the  New  Teftameat,and 
 indeed  an  ordinary  one, 
 
 :•  That  this  Sacrament  doth  confer  grace,  mak- 
 ing us  acceptable  ex  epere  opcrato  :  doth  reftorc 
 health  to  the  lick  ,  and  blot  out  fins  if  any  re- 
 mains 
 
 3 .  That  by  this  Un&ion  (which  they  apply  to  the 
 eyes,  to  the  ears,  to  the  mouth,  to  theloynes,  and 
 to  the  hands)  God  doth  grant  to  the  lick  whatfoever 
 is  wanting  by  that  fault  of  the  fences. 
 
 4.  That  by  this  Sacrament  a  man  may  fome- 
 times  be  faved ,  who  (hould  otherwife  plainly  be 
 damned. 
 
 1.  That  Ordination  is  truely  and  properly  a  Sa- 
 crament of  the  new  Law ,  conferring  to  the  Or- 
 dained Grace  making  him  acceptable  ex  epere  ope- 
 rato. . 
 
 2.  There  are  feven,or  rather  eight  Sacraments  of 
 Order,all  whieh  are  truely,  or  properly  called  Sacra- 
 ments, viz.  The  Oit'rrox  Porters,  of  Readers,  of 
 Exorfifts,of  Servitors  of  Sub-Deacons,  of  Deacons 
 
 •  and  Presbyters,and  Biftiops. 
 
 3.  In  every  one  of  is  given  to  the  Ordained,  the 
 ftven  fold  Grace  of  the  Spirit,  yea  Grace  making 
 them  acceptable,  and  that  ex  opere  operato. 
 
 4.  That  anointing  is  required  in  Ordination. 
 
 of 
 
^  (4lp) 
 
 Of  Marriage* 
 
 i.  That  Matrimony,  though  it  were  iaftitutedin 
 Paradifc  ,  is  tru^ly  and  properly  a  Sacrament  of  the 
 new  Law. 
 
 2.  And  therefore  does  confer  grace  upon  the 
 married ,  making  them  acceptable  ,   ex  opere  ope* 
 
 3.  That  the  Church  has  power  to  conftitute  im« 
 pediments  chat  (hail  hinder  marriage. 
 
 4#  That  the  Church  has  power  to  difpenfe  with 
 the  degrees  of  Confanguinity  forbidden  of  God,  and 
 to  make  more  degrees  which  (hall  not  onely  hinder 
 marriage,  but  break  it. 
 
 5.  That  marriage  confirmed,  not  confummated^ 
 is  alfo  diftolved,  in  refpeft  of  the  Bond  ,  by  the  en- 
 trance of  one  of  the  parties  into  a  vow  without  the 
 confent  of  the  other. 
 
 6.  That  the  folemn  Vow  of  Chaftity ,  and  holy 
 Orders ,  are  an  impediment  both  hindring  marriage 
 to  be  made ,  and  breaking  it  being  made. 
 
 7.  Aifo  difference  of  Religion  docs  not  onely 
 hinder  marriage  to  be  made ,  but  alfo  break  it  being 
 made. 
 
 8.  That  marriage  contra fted  between  Infidels , 
 when  either  is  converted  to  the  faith,  is  broken,  viz,. 
 bccaufc  that  marriage  was  not  a  Sacrament. 
 
 9.  That  the  Church  of  Rome  did  rightly  prohibit 
 marriage  of  old  to  the  fcventh ,  but  afterwards  to 
 the  fourth  degree  of  Confanguinity  ,  according  to 
 the  Canonical  rule  of  reckoning  (  but  the  fourth  de- 
 gree of  Canonical  reckoning  is  the  feventh  and  eighth 
 in  the  Civil  Law.) 
 
 Ee  2  io.fhaft 
 
(  4*°) 
 
 io.  The  Spiritual  kindred  (which  arifeth  forfooth 
 from  ttapufm  and  Confirmation)  may  hinder  mar- 
 riage to  be  made,  aud  break  it  being  made. 
 
 §  II.    Of  the  Efttts  of  Grace. 
 
 NOvv  follow  the  Effeds  of  Grace  or  the  de- 
 grees of  Salvation,  fuch  are  vocation,  juftifica- 
 tion,  &c . 
 
 i.  Geds  love  or  fa-  i.  Where  firft  the  Papifts 
 vor  U  our  Radicall  do  egregioufly  erre  in  ex- 
 Grace  ,  from  Which  pounding  rife  word  Cgrace] 
 flow  both  Relative  ef-  for  when  the  holy  Spirit , 
 fetts  in  fxrdon,  jufii-  fpcaking  of  thefe  effe&s  of 
 fication^doptiov,  and  Divine  grace,  faith  we  are 
 Ph^fical  in  onr  Reno*  juftiikd  by  grace,  and  faved 
 vMhn  :  all  Which  are  by  grace, ^.  By  grace  they 
 called  alfo  Grace.  underftand  not  the  free  fav- 
 
 our of  God  in.Chrift,  buc 
 the  gift  of  grace  inherent  in  us  :  as  if  the  Scripture 
 did  not  fay  we  are  caiied,  juitified  ,  and  faved  by  the 
 fame  grace  we  are  eledted  and  redeemed  by. 
 
 2.  And  then  when  they  divide  the  grace  of  God 
 into  eternal  grace,  which  they  call  the  cverlafting 
 love  of  God:  and  temporary  fuch  as  the  benefit  of 
 vocation  and  juftification  are :  again  they  divide  this 
 temporary  grace  into  grace  freely  given,  and  grace 
 making  acceptable,  both  which  they  will  have  to  be 
 a  quality  inherent  in  us ,  as  if  either  all  grace  which 
 they  call'  temporary  ,  did  inhere  in  vs  ,  or  that 
 which  doth  inhere  in  as  were  not  all  freely  given. 
 
 3.  Grace 
 
(4») 
 
 3.  Grace  making  us.  ac-  3.  To  deny  cither 
 ceptablc  they  will  not  have  Relative  or 'Inherent 
 to  be  the  grace  of  God,  by  Grace ,  u  to  deny  that 
 which  he  loves  us  and  makes  without  which  there  is 
 us  acceptable  to  him,  accord-  no  falvation.  The 
 ing  to  that,  wherein  he  hath  neceffity  of  Pardon  tit 
 made  m  accented  in  the  btlov-  Icajt,  many  of  them 
 ed :  but  to  be  grace  by  way  confefs. 
 
 of  habit  remaining  in  us ,  by 
 which  we  love  God,  therefore  they,  call  charity  a 
 grace  making  us  acceptable,  as  if  by  rcafonof  its 
 force  and  merit  men  were  faved  of  God. 
 
 4.  Moreover  when  they  4.  No  doubt  but 
 divide  grace  into  fufficient  till  have  fo  much  grace 
 and  efficacious  grace  they  fay  that  they  may  believe 
 fufficient  grace  is  given  to  all  and  be  faved ,  if  they 
 and  every  man  even  without  will  ( fincerely)  Be- 
 theChurch,  by  which  they  caufe  though  vzWtcxt-' 
 have  a  power  to  will,  and  dere  be  not  credere,  as 
 they  can  if  they  will,believe,  Dottor  Twifs  anfWcrs 
 and  by  believing  be  faved.  *7,  yet  credere  eft  vo- 
 luntatis,^ Auftin  an- 
 
 fwers  it.  But  the  tpapifls,  effeeially  the  Dominicans 
 affirm  not, fufficient  grace  to  belief  to  be  given  to  thtfe 
 that  hear  not  the  Gofpel  :  but  enely  fufficient  grace  to 
 do  that  Vehicjitendcth  to  this  further  trace. 
 
 5 .  If  any  want  fufficient  grace  to  avoid  fin,  they 
 do  not  truely  fin,  neither  are  they  guilty  of  fiq  before 
 God. 
 
 6  That  in  the  firft  aft  of  6.  The  will  is  firfi 
 converfion,  the  will  is  not  fqjfive  in  receiving 
 paffive.  the  "Divine  influx, but 
 
 attive  in  the  eliciting 
 its  0  vena.    •' 
 •Ee  5  7.  That 
 
(4n) 
 
 j.The  will  hath  na*         7.  That  it  is  in  the  power 
 turalPower  or  faculty     of  mans  free  will  to  refift  or 
 to  refift  or  yield  jvhich     yeild  to  efticacioui  grace.* 
 will  not  be  brought  in- 
 
 to  all  for  yielding,  becaufe  it  wanteth  moral  power J hat 
 is  ft  is  dlj -inclined,  "But  to  refift  it  hath  too  much  moral 
 Power  ^hich  is  impotencyjetfuch  as  grace  can  heal. 
 
 §   12-  Ofjuftiftcathn. 
 
 BUt  now  the  do&rine  of  Juftification  they  utterly 
 overthrow. 
 
 1.  perverting  the  1.  For  firft  they  con* 
 term  ,  thej  caufe  a  found  juftification  which 
 ft  rife  about  a^  or  d.         is  an   aft  of  God*  without 
 
 us ,  as  Redemption,  Recon- 
 ciliation, Adoption,  with  Sanftification  and  Inherent 
 Righteoufnefs  :  and  (6  confound  not  onely  the 
 Goipel  with  the  Law,  but  quite  take  away  Juftifica- 
 tion it  felf ,  the  chief  benefit  wc  have  by  Chrift  in 
 this  life. 
 
 2.  Some  of  them  2.  They  teach  men  to  lay 
 muke  merit  of  ccngrH-  the  caufe  of  juftification  and 
 ity  (  which  they  fay ,  the  merit  of  falvation  in 
 prectdeth     fnfticati-     thcmfelvcs. 
 
 en)  to  be  properly  no 
 
 merit.  And  feme  of  them* deny  that  there  is  any 
 proper  merit  of  condignity  at  all :  73  ut  others  aregrofs 
 in  this 
 
 3.  The  term  Re-  3.  They  will  have  remif- 
 mifjicn  alfo  they  abufe,  fion  of  fin  to  be  a  blotting  of 
 meaning  by   it  ,   ths  tlieiji  out,by  which  not  only 
 
 the 
 
(4*3) 
 
 the  guilt  butalfothe  irregu- 
 larity it  felf  is  aboiifhed. 
 
 givenefs  they  take  in  with  it. 
 verbal  centroverfies. 
 
 4.  As  in  warming,the  cold 
 is  expelled  by  the  conning  of 
 the  heat :  (o  in  juftification 
 fin  is  aboiifhed  by  the  infufi- 
 on  of  rightcoufnefs. 
 
 change  of  ctir  tjtml** 
 ties  ,   or  pitting  < 
 (  fin  it  felf \  though  for- 
 Andfo  thej  make  many 
 
 4.  This  is  true  of 
 S }anttifi *  cation ,  which 
 is  the  thing  they  mean 
 h  Juftification  :  But 
 by  this  abufe  of  the 
 terms  9  they  mifinter- 
 fret  Scripture*  And  alfo  they  fo  much  hide  the  very 
 being  of  pardon  by  perverting  the  Words  that  fignifieit, 
 that  its  hard  to  find  in  fome  of  them,  whether  they  con* 
 fefs  any  fitch  thing  as  pardon. 
 
 5.  Neither  will  they  under ftand  juftification  in  the 
 Scripture  ,  as  a  Law-terra  to  be  oppofed  to  condem- 
 nation, and  San&ification  to  pollution. 
 
 6.  The  Scripture  teaches  6.  As  to  the  AH f 
 fandificacion  to  be  an  aftion  they  make  it  their.own 
 of  God  :  they  make  the  fe-  by  merited  grace :  but 
 cond  juftification,  as  they 
 call  it,  not  Gods  adion  but 
 their  own. 
 
 7.  Whereas  the  Scripture 
 teacheth  that  we  are  juftified 
 by  the  grace  of  God  intima- 
 ting the  inward  moving  caufe 
 of  juftification  ,  which  is 
 the  free  favor  of  God  in 
 
 the  habits  and  the 
 grace  affifting  ,  they 
 fa  j  it  of  God,  and  the 
 aUJay  mofi. 
 
 7.  This  is  their 
 verbal  error :  no  doubt 
 that  Which  they  mean 
 by  juftification  J  hat  is, 
 Santlification  ,  con- 
 fifteth  in  Inherent 
 grace. 
 inherent  in  us :  which 
 
 Chrift  :  the  Papifts  under- 
 ftand  grace ,  or  rather  graces 
 yet  in  the  Queftion  of  juftification  (wherein  the  holy 
 
 Ee4  Ghoft 
 
8..  This  they  fay  of 
 juftification  taken  for 
 fanilif cation^  but  not 
 as  taken  for  Pardon* 
 But  they  are  led  full 
 to  mifinterpret  Scrip 
 tures  by  mij under - 
 /landing  tkp  word. 
 
 (4*4) 
 
 •Ghoft  oppofes  works  to  grace)  are  not  moreoppof* 
 ed  to  works  then  their  firft  juftification  is  to  the  fe- 
 cond. 
 
 8.  When  the  Scripture 
 teacheth  that  we  are  juftifi* 
 ed  by  the  righteoufnefs  of 
 God,  and  the  blood  of  God 
 i.  r.  of  Chrift  who  is  God 
 (for  by  his  obedience  and 
 blood,  we  are  juftified,  and 
 he  is  our  righteoufnefs)  I  fay 
 by  a  righteoufnefs  which  is 
 
 not  revealed  in  the  Law,  and  therefore  not  inherent, 
 but  which  is  revealed  in  the  Gofpel  without  the  Law. 
 They  underfland  a  righteoufnefs  infufed  by  God  and 
 inherent  in  us. 
 
 9.  When  the  §  Scripture 
 teaches  that  we  are  made  the 
 righteoufnefs  of  God  in 
 Chrift,  as  he  is  made  fin  for 
 us,  and  fo  that  the  obedi- 
 ence of  Chrift  is  communica- 
 ted to  us  for  juftification,  as 
 the  difobedience  of  Adam 
 for  condemnation  namely  by 
 imputation ;  But  they  fay 
 we  are  ;uftified  not  by  the 
 imputation  of  the  righteouf- 
 nefs of  Chrift,  but  partly  by 
 
 the  infufion  of  habitual  righteoufnefs,  viz,,  in  the 
 firft  juftifieation,  partly  by  our  own  performance  of 
 aftual  righteoufnefs  or  good  works  in  the  fecond 
 juftification. 
 
 9  Still  they  wean 
 frxttiftcation  ,  When 
 they/peak^  efffiftifica- 
 tion,  'But  they  con- 
 fefs  that  Chrift  sfuf 
 ferities  and  obedience 
 are  the  werito-ri&tu 
 vaufe  of  our  Pardon 
 and  Renovation ,  both 
 Which  they  nfeto  com* 
 prize  in  the  BWdf Jufti- 
 fication. 
 
 jo.  What 
 
(4*5) 
 
 io.  For  they  contend  for  16.  They  may  as 
 2l  doable  juftifieation;  the  well  talh^  of  a  third 
 firft  which  confifts  in  the  in-  and  jonrth  juftificati* 
 fufed  habit  of  charity  ,  the  on  ,  for  fanUif  cation 
 other  in  meritorious  works,     hath  more  degrees  then 
 
 two.  But  donb^ejfe 
 there  is  fitch  a  thing  as  that  which  thej  mean  by  a  fe- 
 cond  juftifieation  /  if  thej  leave  cm  merit :  for  there  is 
 aBual  obedience  andincreafe  of  grace. 
 
 Whenas  the  Scripture  The  Scripture  faith 
 teacheth  that  we  are  juftified  we  are  juftified  by  be- 
 by  faith  without  works  i.  e. 
 not  by  inherent  righteouf- 
 nefs ,  but  by  the  righteouf- 
 nefs  of  Chrift  apprehended  Gofpel,  and^accepting 
 by'faith,  and  therefore  that  him  entirely  as  Chrift, 
 we  are  not  juftified  by  faithas 
 it  is  a  part  of  inherent  righ- 
 teoufnefs ,  for  fo  with  other 
 graces  it  fan&ifies  us  Jnor  by 
 any  other  faith ,  then  that 
 which  apprehends  the  righte- 
 oufnefs  of  Chrift  ,  or  by 
 any  other  grace(becaufe  there  is  no  other  befide  faith 
 that  apprehends  Chrifts  righteoufnefs)  and  therefore 
 by  faith  alone. 
 
 ii.  The  Papifts  on  the 
 contraryteach  faith  tojuftifie 
 as  it  is  a  part  of  inherent 
 'righteoufnefs. 
 
 Jieving  in  the  Lord 
 fefus  Chrift,  that  is, 
 By    a(Jenting    to    his 
 
 that  is ,  by  becoming 
 true  Chrtftians  9  or 
 Chrifts  Difciples. 
 For  a  believer  and  a 
 Difciplein  theGofpel 
 ufnally  fignifie  the 
 fame  thing, 
 
 12.  And  not  fo  much  to 
 juftifie  ,  as  to-difpofe  us  for 
 
 juftifieation  ,     by    obtain- 
 
 II.  Itdethfantiifie 
 04  a  part  of  inherent 
 righteoufnefs  :  and  it 
 
 is  the  receptive  condi  « 
 tion  of  Pardon. 
 
 12.    /  would  they 
 
 fa  id  no  move  but  that 
 
 it  dijpofeth  to  it  ,   for 
 
 ing 
 
(4%6) 
 
 then  they  would  not  ing  remiffion,  and  deferving 
 fay  it  deferveth  it.  juftification. 
 
 1 3.  For,  fay  they,  faith  and  Repcntaace  do  jufti* 
 fie  as  difpofitions,  and  meritorious  caufes  ex  con- 
 gruo. 
 
 14.  Still  they  mem  14.  Bat  that  charity  is 
 Sandhfying.  properly  the  juftifying  grace. 
 
 15.     An  abfurd        1 5 .  And  the  form  of  jufti- 
 fpeech:  but  the j  adds     fy ing  faith. 
 that  its  not  the  form  of 
 
 faith  at  faith, but  of  faith  and  all  other gr 'aces \as  faving 
 or  04  a  ftrifr  Life.  And  we  agree  that  faith  i&  "principally 
 in  the  will :  and  the  Velle  u  bj  the  Schoolmen  called  the 
 Diligere. 
 
 16.  Its  unreafon-  16.  And  yet  that  true  jufti- 
 abh  for  thtm  to  call  fying  faith  may  be  feparated 
 that  jufiifjing  faith  ,     from  charity. 
 
 fthich     Hants'     that 
 
 which  they  take  to  bt  the  form  of  it. 
 
 17.  And  therefore  that  a  man  having  true  faith 
 may  be  damned. 
 
 18.  Neither  do  they  ac« 
 knowledge  any  fpecial  faith 
 which  apprehends  the  righ- 
 teoufnefs  of  Gh-rift,  but  they 
 fay  that  is  fufficient  ,  which 
 confifts  in  a  general  confent, 
 without  all  affiance(yea  even 
 without  knowledge  )  which  ^ 
 they  call  implicite  faith. 
 
 19  For  they  fay  faith  is 
 better  defined  by  ignorance 
 then  knowledge. 
 
 18.  They  fay  it 
 mufi  be  explicite  in 
 fome  points,  which  We 
 call  effential)  and  that  * 
 we  muH  believe  in 
 Chrifi  04  fat  isf ling 
 juftice  and  meriting 
 for  tu  pardon  and 
 fanElifcation. 
 
 19.  That s  but  fome 
 of  them. 
 
 20.  Nei-- 
 
20.  Neither  can  they  in-  20.  Thej  manage 
 dure  by  any  means  that  we  this  eontroverfie  in  the 
 fay  faith  only  juftifiei .  dark. ,    not    agreeing 
 
 tvitb  m  in  the  fence  of 
 the  termes  of  the  £^ueftien. 
 
 21.  When  as  the  Scrip-  21.  Neither  faith 
 ture  plainly  excludes  works  nor  works  are  proptr 
 as  caufes  from  the  aft  of  caufes, 
 juftification ,  though  it  re- 
 quire them  in  the  fubjed:  or  perfon  juftified ,  as  ne- 
 ceffary  fruits  of  juftifying  faith ,  by  which  believers 
 are  iuftified  that  is  declared  to  be  juft;  but  they 
 afTert  that  we  are  not  juftified  before  God  by  faith 
 onely  but  alfo  by  works  as  the  caufes  of  juftifica- 
 tion. 
 
 22.  And  in  this  matter  they  make  fames  plainly 
 to  contradift  Pattl. 
 
 23.  And  they  invert  the  difpatation  of  Paul,  as 
 if  the  Queftion  he  difputes  were,  whether  faith  jufti- 
 fies  without  works,  but  whether  works  juftifie  with- 
 out faich. 
 
 24.  That  men  are  juftified  by  the  obfervation  of 
 Gods,  and  the  Churches  commands. 
 
 25.  That  mendeferveremiffion  of  mortal  fins  by 
 repentance,  Almes  deeds,  forgiving  injuries,  conver- 
 ting an  offending  Brother ,  and  other  duties  of  piety 
 and  charity  by  which  we  do  not  deny  but  our  belief 
 of  the  pardon  of  fin  is'confirmed. 
 
 26.  And  that  venial  fins  are  purged  away  by  the 
 repetition  of  the  Lords  prayer  ,  by  ftriking  the 
 breft,  by  fprinklingof  Holy  Water,  and  the  Bifhops 
 blefling,c£r. 
 
 27.  That  a  wicked  man  may  defervc  juftifyfng 
 grace  >  ex  congrm ,   arid  that  this  merit  of  con- 
 
 •       i  gruity 
 
fruity  is  when  the  firmer  doth  his  utmoft. 
 
 28.  They  deny  juftifica- 
 on  be  to  proper  to  the  Eled;. 
 
 29.  That  no  'man  in  this 
 life  ought  certainly  to  deter- 
 mine that  he  is  of  the  number 
 of  the  cleft. 
 
 30.  That  every  one  mufl 
 doubt  of  the  remiffion  of 
 their  fins. 
 
 2S.  So  did  the  An- 
 cltnts>tven  Auguftine 
 him f elf  ,  and  too  ma- 
 ny Protcftaxts. 
 
 29.  This  alfo  Was 
 too  common  With  the 
 Ancients  f  and  is  now 
 with  the  [aid  P  rot  eft- 
 ants. 
 
 30  Some  of  them 
 yield  a  certainty  cf 
 prefent  Rtmiffion  and 
 justification,  and  mo- 
 ralco'/ijellural  certainty  of  Salvation. 
 
 3 1 .  No  man  can  be  certain  of  his  juftification  with- 
 out a  fpecial  revelation. 
 
 32.  That  no  man  in  this  world  ought  to  feek  an 
 infallible  certainty  of  his  falvation  or  juftification. 
 
 5  3,  That  doubting  of  the  pardon  of  fin  is  not  an 
 infirmity  but  a  vertue. 
 
 34,  For  any  one  certain- 
 ly to  believe  that  his  fins  are 
 forgiven  him  throughChrift, 
 is  abominable  preemption. 
 
 34.  To  be  certain 
 of  it.  is  a  great  mer  - 
 cy  :  but  to  believe  thzt 
 it  is  a  thing  Written  in 
 Scripture,  that  1  am 
 pardoned  ,  is  not  a  duty  :  for  it  is  not  there 
 
 35.  About  this  they 
 differ :  See  Magro  in 
 fent.  that  faith  hath 
 xertaine  evidence  , 
 which  Ariminenfis 
 tnd*  others  confute  , 
 'aying  it  hath  evidence  of  credibility ,  "but  not  of  ccr- 
 
 35,  That  faith  which  the 
 Apoftlc  calls  the  fubftance,& 
 evidence,  and  full  affurance, 
 they  will  have  to  be  doubtful 
 and  uncertain. 
 
 ^ainty* 
 
 6.  Alfo 
 
36.  Alfohope,  which  yet  the  Apoftle  commends 
 as  an  Anchor  fure  and  ftcdfaft,  arid  that  makcth  not 
 him^hat  hopes,a(hamed. 
 
 §  *3«  Of  SanHif  cation  and  good  fVorkj* 
 
 i.  *"TpHat  concupifcencein       i.  The  meer  appetite 
 A   the  regenerate  is  no    is  no  Jin  ,  but  the  cor- 
 
 fin.  rnption  and  rebellion 
 
 of  it  #. 
 z.  That  the  regenerate        2.  I  maid  We  could 
 or  baptized  may  perfectly    fee  one  of  them  do  it 
 fulfill  the  Law.  '  once.     Its  a  fhamefal 
 
 arguing  for  perfection 
 bj  bare  words \  when  none  of  them  will  give  h*  a  proof 
 §f  it  by  their  ewn  example. 
 
 .3.  That  the  works  of  the  3.  They  that  be- 
 righteous  are  limply  and  ab-  lie ve  this 9  knoy*  mt 
 folutely  righteous.  themfelves. 
 
 4.  That  fins  are  expiated  by  good  works  .accord- 
 ing to  the  proverb,  forfooth,  he  that  fteals  much 
 and  gives  a  little,  (hall  efcape. 
 
 5.  That  good  Works  do  5.  Pifcator  and  0- 
 concur  by  way  of  efficiency  ther  of  wrs  main- 
 to  falvation,  or  are  necefTa-  tain  this.  Though 
 ry  not  onely  for  their  pie-  a  meritorious  efficient 
 fence,but  for  their  efficiency.  '  cy  we  all  deny, 
 
 6.  And  that  good  works  are  not  onely  fuch  as 
 are  commanded  by  God  :  but  fuch  as  are  voluntarily 
 undertaken  by  men  wich  a  good  intention. 
 
 %  7.  That  the  gpod  works  of         7.  The  Scctifts  and 
 the  righteous  not  onely  jufti-     many  mere  of  them  dc- 
 
 fie 
 
f43°) 
 
 ny  this  :  but  fo  do  not  fie,  but  &lfo  by  way  of  con- 
 Bellarminc  and  many  dignity  deferve  eternal  life, 
 others.  both  for  the  Covenant*  fake 
 
 and  alfo  the   works  them- 
 
 felves. 
 8.  Waldenfis  uni  8.  And  that  that  is  merit 
 ethers  of  them  deny  mil  of  condignity  by  which  a 
 merit ,  but  thuts  not  man  indued  with  grace  and 
 common^  fee  inftances  the  holy  Spirit  after  he  hath 
 in  mj  Confejfion.  deferved  the  habit  of  love 
 
 by  former  merit  doth  by  his 
 good  works  and  their  condignity  deferve  eternal 
 life. 
 
 %  9.  To  the  merit  of  condign  ty  there  is  required 
 an  equality  of  proportion  in  the  merit  to  the  re- 
 ward.' 
 
 1  o.  To  the  good  works  of  the  righteous  eternal 
 happin^fs  is  as  well  due  as  eternal  fufferings  to  the 
 fins  of  the  wicked, 
 
 21,  That  in  every  Chriftian  work,  proceeding 
 from  grace  the  merit  of  Ch:ifts  blood  is  applyed. 
 
 12,.  That  Chrift  by  his  death  merited  that  our 
 works  might  be  fatisfaftory  for  fins,  and  meritorious 
 of  eternal  life,  or  thus,  Chrifc  merited  that  by  our 
 own  merits  we  might  attain  falvation. 
 
 1 3 .  That  every  aft  of  charity  ,or  every  good  work 
 proceeding  from  Charity,  doth  abfolutely  deferve 
 eternal  life. 
 
 14.  That  good  works  are  meritorious  of  three 
 tilings,  viz,,  of  remitting  the  punifhment,  of  incrcafe 
 of  grace,  and  of  eternal  Life. 
 
 15.  That  a  righteous  man  may  deferve  for  himfelf 
 an  increafe  of  righceoufnefs  by  way  of  condignity* 
 
 16.  Nei- 
 
(  4$0 
 
 1 6.  Neither  do  they  think  th«y  muft  truft  to  their 
 own,  but  to  other  mens  merits  alfo. 
 
 17.  That  one  believer  may  merit  grace  fe&ano- 
 ther  by  way  of  congruity.    < 
 
 1.  That  a  juftified  and  fan&ified  man  may  fall 
 from  the  grace  of  God  both  tcrtally  and  finally  ,  and 
 perilh  for  evet\ 
 
 2.  That  the  grace  of  juftification  received ,  is  left 
 by  every  mortal  fin. 
 
 3 .  The  grace  of  juftification  being  loft  by  fin,  yet 
 faith  is  not  loft. 
 
 4.  That  faith  is  loft  by   every  aft  of  unbe- 
 liefe. 
 
 14.0/  geod  mrkj  particularly ,  of  fafling. 
 
 %■ 
 1.  /^\F  Fafting  I  have  fpoken  already  ,^hatthe 
 V-/  Papifcs   place  Rafting  in    the  choice  of 
 meats. 
 2.  That  their  fafts  arc  hypocritical. 
 
 3.  And  fuperftitious. 
 
 4.  That  fafting  even  as  it  is  obferved  by  them 
 (which  indeed  is  the  meer  mockery  of  atruefaft)  is 
 a  work  fatisfaftory  for  fin  ,  and  meritorious  of 
 eternal  life ,  they  impioufly  and  blafphemoufly 
 teach. 
 
 5,   Their  prayers  they  pour  out  not  onely  to 
 God  but  to  Angels  and  Saints. 
 
 6.  That  .we  may  lawfully  and  mcriiorioufly  be- 
 .  feech  and  pray  theSaints  both  to  inte  rcedc  for  us  with 
 Gedf  and  to  give  afiiftance  to  us. 
 
 7.  They 
 
(430 
 
 7-  They  teach  men  toconfcfs  their  fins  to  the  Saints 
 that  are  dead. 
 
 8j>  That  God  reveals  our  prayers  to  the  Saints 
 which  we  put  up  to  them,  and  yec  that  we  muft  go 
 to  them  as  Mediators  betwixt  God  and  us. 
 
 9.  They  call  upon  God  reprefented  under  fome 
 figure  or  ftiape.        • 
 
 10.  They  mutter  their  prayers  before  images  fay* 
 ing,  fometimes  the  Lords  prayer  before  a  pidureof 
 the  Virgin  Marjt  or  of  fome  other  Saint,  and  Ave 
 Maries  before  a  crucifix. 
 
 1 1  They  pray  not  onely  in  the  name  of  Chrift , 
 but  alfo  they  believe  they  fhall  be  heard  for  the  pray- 
 ers and  interceffion  of  the  Saints. 
 
 1 2.  Neither  do  they  pray  for  the  living  onely,  but 
 alio  for  the  dead. 
 
 1 3 .  That  a  general  intention  of  worfhipping  God 
 is  fuffirient  when  they  pray,  though  they  neither  un- 
 derstand nor  mark  what  they  fay. 
 
 14.  They  teach  their  Difciples  to  pray  in  an  un- 
 known tongue,  and  fo  without  faith  t  without  un- 
 der Handing ,  without  feeling  like  Parrots. 
 
 1 5.  They  teach  them  to  number  their  prayers  up- 
 on certain  Beads,  and  to  pay  God  ,  as  it  were  a  task 
 of  numbred  prayers, 
 
 16.  In  which  alfo  they  teach  them  mightily  to  tau- 
 tologize, and  to  hope  they  (hall  be  heard  for  their 
 much  fpeaking. 
 
 1 7.  They  not  onely  reckon  the  Salutation  of  the 
 bleiTcd  Virgin ,  and  the  Apoftles  Creed  amongil 
 their  prayers,  but  alfo  teach  them  to  fay  a  hundred 
 and  fifty  /Ae  UWaries,  and  after  every  ten  tAve 
 Maries ,  one  Tater  Nojlzr ,  and  after  fifty ,  one 
 treed. 
 
 18.  And 
 
1 3.  And  that  prayer  (even  fuch  as  they  are  wont 
 to  bablc  before  piftures  in  an  unknown  tongue,  ei- 
 ther for  the  dead  or  to  the  dead,  without  faith,  vjfch* 
 outunderftanding  ,  without  feeling)  is  afatisfacto- 
 ry  work  for  fin  ,  and  meri-orious  of  eternal  Life. 
 
 1 9.  Alfo  Aimcs-deeds  to  be  m£ritoriotis  and  fatif- 
 faftory. 
 
 §  15.  Of  Glorification. 
 
 1 .     A  S  to  the  ftatc  of  Believers  after  this  life,  they 
 J\.  teach,  thac  Heaven  was  (hut,  till  Ghrifts 
 paflion. 
 
 2.  That  the  thief  converted  on  the  Crofs,  was  the 
 firft  of  all  believers  that  eiitred  into  the  heavenly 
 Paradke. 
 
 3.  They  make  three  receptacles  of  Souls  after 
 death,  befides  heaven  and  the  place  of  the  damned, 
 viz.  limbm  patrvm,  limbm  infantum  ,  and  Purga- 
 tory, to  which  they  alfo  adde  a  certain  kind  of  flour- 
 ifhing,  light,  fvveet,  and  pleafant  Meadow,  in  which 
 they  place  certain  fouls  who  fuffer  nothing  ,  but  re- 
 maine  there  for  a  white ,  becaufe  they  are  not  yet  fit 
 for  the  beatifical  vifion. 
 
 4.  That  the  fouls  of  the  faithful  before  Ch rifts  re- 
 furre&ion  were  in  a  fubtcrraneous  pit ,  which  they 
 call  limbm  Patruw. 
 
 5.  That  the  fathers  dead  before  Chrifts  afcenfion 
 were  not  happy. 
 
 6.  All  little  ones  dying  6.  Some  of  them, 
 before  Baptifm  ,  they  thruft  fay  they  are  f  unified 
 Into  limbm  infant  tim  >  to  be     alfo  With  the  pMti  if 
 
 F  f  puniftied 
 
(4H) 
 
 fenfes.  See  Concius  .  puniftied  with  eternal  pun- 
 Traftat.  in  the  end  of  jlhment  of  lofs,  not  ©f  fence. 
 JmTenii  Auguftin. 
 
 *  The  faithful  which  deparr,  either  with  venial 
 fins  upon  them ,  or  with  the  guilt  of  punifhment(the 
 fin  being  before  remitted)  tbeycaft  into  Purgatory, 
 to  be  burnt  there  with  corporeal  fire,till  they  be  fully 
 purged. 
 
 8.  That  thefuffrages  of  the  Church  fuch  as  the  fa- 
 crifice  of  the  Mafsand  prayer  ,  penal  and  fatisfafto- 
 ry  works ,  as  Almes-Deeds,  Falling,  Pilgrimages, 
 and  the  like,  do  profit  the  dead  in  Purgatory  :  and  e- 
 fpeciaily  indulgences  by  which  the  fatisfaftory  works 
 of  others  are  applyed  to  them. 
 
 9.  For  the  Pope  can  communicate  the  prayers  and 
 good  works  of  believers  to  them;  whence  it  follows, 
 as  Albatus  laid  ,  the  condition  of  the  rich  in  this 
 cafe  is  better  then  the  poor,  becaufe  he  hajth  where- 
 withal to  get  fuflfragesforhim. 
 
 10.  That  the  Saints  in  Heaven  do  not  onely  pray 
 for  the  living  on  earth  in  particular,  but  alfo  for  the 
 dead  in  Purgatory. 
 
 11.  That  the  Saints  are  our  mediators  and  advo- 
 cates with  God  ,  underflanding  our  prayers  and 
 neceffities,  and  therefore  to  be  called  upon  to  pray 
 for  us. 
 
 1 2.  That  the  Saints  after  death  do  obtain  whatfo- 
 ever  they  defireof  God,  becaufe  chey  deferred  it  in 
 this  life. 
 
 13.  That  their  merits  do  profit  us  for  falva- 
 tion. 
 
 14.  That  the  Saints  are  helpers  and  coworkersof 
 our  falvatioa 
 
 Ljjf,  That  the  faithful  living,  are  ruled  and  go- 
 verned 
 
( 451 ; 
 
 verncd  by   the    Spirits   of  blefTed   men 
 
 1 6.  That  the  Saints  arc  to 
 be  Caaonized  by  the  Pope , 
 and  betqg  Canonized  eq  be 
 worfhiped. 
 
 1 6.  Bcllarmine 
 confejfeth^tkat  inftt$h 
 cafes  of  faff  and  par- 
 ticular judgement 
 thereon  the  Pope  may 
 %And  fe  no  ^papifts  living  can  be  certain*  but 
 that  they  praj  to  the  damned  fouls  in  hell  f  whom  the 
 Pope  mifiakjngly  canonized. 
 
 17.  Therefore  we  muft  fly  to  the  Saints  in  our 
 mifery. 
 
 erre 
 
 §16.  Of  the  Chunk 
 
 i.  HpHat  the  holy  Catho- 
 X   like  Church  that  we 
 believe,   is  vifible. 
 
 2.  And  alwayes  is  vifible. 
 
 3.  That  it  depends  not  on 
 Gods  eleftion  ^  nor  on  true 
 
 I,  2t  Tet  we  con* 
 fefs  a  Catholike  vifible 
 continued  Church. 
 
 3.  Some  of  our 
 own  fay  as  much  of 
 /ate;  but  they  mean  it 
 of  the  vifible  Church 
 bnely. 
 
 faith  and  Charity  ,  that  one 
 belongs  to  this  Church.  But 
 even  wicked  and  reprobate 
 men  are  members  of  the  Ca- 
 tholikc  Church. 
 
 4.  That  the  Catholike 
 Church  is  no  other  than  the 
 Roman,  or  tfaat  which  the 
 Roman  Pope  is  over. 
 
 5 .  That  the  Catholike  Church ,  and  the  Pope  of 
 Rome  are  the  fame  terms. 
 
 4.  This  is  the  heart 
 of  Popery. 
 
 tiz 
 
 6,Ne? 
 
(4S<5) 
 
 6  Neither  are  there  any  Catholicks,but  thofe  of  the 
 Romifli  Church. 
 
 •  7.  That  he  is  a  Catholike  who  believes  all  that  the 
 Roman  Church  delivers,  whether  it  be  writren  in  the 
 Bible  or  not. 
 
 8.  That  there  is  no  falvation  out  of  the  Roman 
 Church. 
 
 9  That  the  notes  of  univerfality,  antiquity,  unity, 
 and  fucceflion  in  the  Apoftles  doftrine  do  agree  unto 
 it. 
 
 10  That  the  fincere  preaching  of  the  Gofpel, 
 and  lawful  adminiftration  of  the  Sacrament^  are  not 
 a  certain  no:e  of  the  Church. 
 
 1 1 .  To  acknowledge  the  Roman  Pope ,  and  to  be 
 under  him  as  the  Vicar  ofChrift ,  the  onely  Paftor, 
 the  head  of  the  whole  Church,  is  a  note  of  the  true 
 Church. 
 
 12.  That  the  particular  Reman  Church  is  the  Mo- 
 ther,  Miftris,  and  Lady  of  all  Churches  :  yea  the 
 Mother  of  Faith. 
 
 13.  Thar  the  Roman  Church  did  obtain  the  pri- 
 macy from  our  Lord  and  Saviour  himfdf 
 
 14.  That  the  Roman  Church  hath  power  of  judg- 
 ing all,  neither  is  ic  lawful  for  any  to  judge  her  judg- 
 menr. 
 
 15.  That  the  Reman  Church  hath  authority  to 
 deliver  doftrines  of  faith,  without  or  befide  the  Scri- 
 ptures. 
 
 1 6.  That  the  Roman  Church  cannot  erre  in  faith, 
 much  lefs  fail. 
 
 1 7.  That  the  Romjn  Church  cannot  erre,  in  inter- 
 preting Scripture. 
 
 §  I- 
 
(43*  ) 
 
 &•  *7- 
 
 C The  Head,  vU. 
 Of  the  Reman  Church  2    The  Pope. 
 ^The  Members. 
 
 i .  >TpHat  the  Roman  Pope  i .   Hence  Pcpery  , 
 
 J,    is  the  head,  founda-     and  Papifts  are  deno- 
 tion,  husband  ,  Monarch  of    minated. 
 the  whole  univerfal  Church, 
 the  univerfal  Bifhop  ,  or  the  Bifhop  of  the  whole 
 world. 
 
 2.  That  the   Reman  Pope  is  the  rock  upon  whom 
 the  Church  is  built. 
 
 3.  The  names  which  are  given  to  Chrift  in  the 
 Scriptures,  from  whence  it  appears  he  is  above  the 
 Church  ,  all  of  them  are  given  to  the  Pope.  Vnto 
 this  ts4ntichriftian  throne  he  afcends  by  a  gradation  of 
 moft  impudent  lies,  fnch  a*  thefe. 
 
 4.  That  the  univerfal  Church  cannot  confift,  un- 
 lefs  there*  be  one  in  it,  as  a  vifible  head  with  chief 
 power. 
 
 5.  Therefore  the  external  regiment  of  the  univer- 
 fal Church  is  Monarchical. 
 
 6.  That  the  Monarchy  of  the  Church  was  infti- 
 tuted  in  Veter. 
 
 7.  That  "Peter  in  proper  fpeech  ,  was  Bifhop  of 
 Rome  ,  and  rem  ained  Bifiiop  there  untill  death. 
 
 8.  That  the  Pope  fucceded  Peter  in  the  Ecclefia- 
 ftical  Monarchy. 
 
 Ff  3  9-  Nei- 
 
(4*8) 
 
 g.  Neither  do  they  give  the  Monarchy  of  Ecclefi- 
 aftical  power,  but  of  temporal  alfo  to  the  Pope. 
 
 i  o.  Neither  do  they  make  the  Pope  Chrifts  General 
 Vicap  on  earth,  but  Gods  alfo. 
 
 1 1.  They  give  a  certain  omnipotency  to  him. 
 
 12.  They  give  him  power  of  depofing  Kings  and 
 Emperors ,  and  abfolving  their  fubje&s  from  the 
 oath  of  fidelity. 
 
 1 3.  Moreover, without  fhame  they  defend,thattlhe 
 Pope  teaching  frofti  his  chair  cannot  erre. 
 
 14.  That  his  words  when  he  teacheth  from  his 
 chair,  are  in  a  fort  the  word  of  God. 
 
 15.  That  the  Pope  cannot  erre,  even  in  thofe 
 things  which  belong  to  good  manners ,  or  in  the 
 commands  of  morality  f  as  well  as  in  matters  of 
 Faith. 
 
 16.  We  muft  pioufly  believe,that  as  the  Pope  can* 
 not  erre  as  Pope  ;  foas  a  private  perfon  he  cannot  be 
 a  heretick. 
 
 17.  Mmhofthtfe  17.  That  the  chief  autho- 
 by  tbt French  is  afcri  rity  of  interpreting  Scrip- 
 bed  to  a  Generate  oxn-     ture  is  in  him. 
 
 rttfj  and  denjedtothe 
 
 J* opt   :  fo  weU  are  they  agreed  in  their  fundatnen- 
 
 tab. 
 
 1 8.  That  the  Pope  is  the  chief  judge  in  controver- 
 sies of  Religion. 
 
 19.  We  muft  appeal  from  all  Churches  to  him. 
 
 20.  They  give  him  authority  to  difpenfc  with  hu- 
 mane and  Divine  Laws. 
 
 21.  They  give  him  power  of  abfolving  men  not 
 onely  from  fin,  but  from  punifhments ,  cenfures , 
 jaws,  vows,  and  oaths. 
 
 22.  Alfo  of  delivering  men  from  Purgatory. 
 
 23,  Of 
 
(459) 
 
 23.  Of  Canonizing  Saints,  and  giving  them  ho- 
 nors,that  they  may  be  prayed  to  in  the  Pubiike  Pray- 
 ers of  the  Church,  that  Churches  and  Altars  rftay  be 
 built  for  their  honor ,  that  Maffes  and  Canonical 
 hours  be  offered  publikely  for  their  honor,  and  feaft- 
 dayes  be  celebrated ,  That  their  Pi&ures  be  drawn 
 with  a  certain  fplendor,  that  their  Reliques  be  put  in- 
 to precious  boxes ,  and  publikely  honored. 
 
 24.  We  muft  believe  that  the  Pope  (Vphofomtinte 
 J) fits  Murderers  ,  Traitors,  King-killers ,  and  ether 
 Capital  offenders  into  the  Calendar  of  Saints  and 
 Martyrs)  never  errs  in  the  Canonizing  of  Saints, 
 
 §  18. 
 
 The  Members  of  the  ChurchSC™§reef  ed  in 
 r*     j    -  u    „      K   Councils,  or 
 are  confidered,either  as    ^Severally . 
 
 1.  T^He  office  of  convoeating  General  Councils, 
 X   properly  belongs  to  the  Pope. 
 
 2,  That  in  no  cafe  a  true  and  perfeft  Council  can 
 be  called,  without  the  Popes  authority,  no  not  if  it 
 be  neceflary  for  the  Church ,  and  yet  the  Pope  will 
 not,  or  cannot  call  one, nor  if  the  Pope  be  a  heretick. 
 And  therefore  that  a  Council  held  without  the  Popes 
 Authority  is  an  unlawful  meeting  or  Conventiclc,not 
 a  Council. 
 
 3 .  That  Jtis  the  proper  office  of  the  Pope,  that  by 
 himfelf  or  his  Legates,  he  be  prefident  of  theuni- 
 verfal  Council,  and  as  the  fupreme  judge  do  mode- 
 rate all.  j 
 
 F  f  4  "4.  That 
 
(44°) 
 
 4-  That  the  decree  of  a  General  Council  made 
 without  the  confent  of  the  Pope,  or  his  Legatees  un- 
 lawful. 
 
 5.  The  French  a-       5.  That  the  Power  of  con* 
 
 gree  not  te  thefe.  firming  or  rejc&ing  General 
 
 Councils  is  in  the  Pope  of 
 
 Rome  ,  neither  are -the  Councils  authentical ,  unlefs 
 
 they  be  confirmed  by  the  Pope 
 
 6.  Tbat  the  diftin&ion  of  lawful  and  unlawful 
 Councils  does  depend  upon  his  oneiy  will. 
 
 7.  That  the  fentence  of  a  General  Council  in 
 a  matter  of  faith  is  the  laft  judgement  of  the  Church, 
 from  which  it  cannot  appeal :  yet  that  we  may  appeal 
 from  a  General  Council  to  the  Pope. 
 
 8.  That  the  Pope  can  neither  be  judged  nor  pun- 
 idled  by  a  Council  or  by  any  mortals. 
 
 9.  That  the  Pope  cannot  fubmit  himfclf  to  the  co - 
 aftive  judgement  of  Councils. 
 
 1  o  That  the  Pope  is  abfolutely  over  the  univerfal 
 Church,  and  above  a  General  Council,  fo  that  he 
 can  acknowledge  no  judgement  above  him, 
 
 11.  Wcmuft  believe  with  Cacholike  faith  ,  that 
 General  Councils  confirmed  by  the  Pope  cannot  erre 
 Hcitfcer  in  faith  nor  manners. 
 
 12.  That  particular  Councils  approved  by  the 
 Pope  cannot  erre. 
 
 1 3 .  That  the  power  of  the  Pope  and  Council  to- 
 gether ,  is  not  greater  then  the  Popes  alone.  Tut- 
 r. scrim.  /.  3.*.  41. 
 
 5-ift 
 
w 
 
 (440 
 
 §  19.  Of %  the  Members  by  themfelves. 
 
 I .  np  Hat  to  make  a  mem-  1 .  Of  the  vifible 
 
 X    berofthcCatholikc     Church  we  fiaj    the 
 Church,  there  is  not  rcquir-    fame. 
 ed  grace,  or  any  internal  vir- 
 tue ,  but  a  profeffion  of  faith  is  fufficient. 
 
 The  Members   of  the    Church    confidercd 
 feverally,  are, 
 The  Clergy. 
 The  Laity. 
 2.|That  Clergy  men  are  not  held  under  civil  Laws, 
 by  an^coaftivejbutonely  dirc&ive  bond. 
 
 3 .  That  Clergy  men  breaking  the  Civil  Law  ,  can* 
 not  yet  be  punifhed  by  any  civil  Judge,  nor  be 
 brought  before  the  Tribunal  of  Secular  Magi- 
 ftrates. 
 
 4.  That  the  goods  of  the  Clergy  ,  both  Ecclefi- 
 aftical  and  Secular ,  are  free  from  the  Tribute  and 
 Taxe  of  Secular  Princes. 
 
 5.  That  men  are  to  be  prepared  for  receiving  Or- 
 ders, by  the  firft  fliaving. 
 
 6.  By  how  much  the  higher  degree  of  Order  any 
 one  is  in,  by  fo  much  the  larger  (having  is  he  to  be 
 crowned  with. 
 
 7.That  fingle  life  is  alwayes  joyncd  to  holy  Orders, 
 by  Divine  right. 
 
 The 
 
(44*) 
 
 '  Seculars     (  Of  the  loweft  Order.**  Th»  !efs  as 
 The  Popifli  \and  thofe  *  Of  the  higher  OrderA  PrcsVy*cr$« 
 
 Clergy  are  <(  either  ^  which  they  call  <^The  great- 
 eras  Bi- 
 fliops. 
 
 1  he  tfopiln  \and  tflote  ^tntae  Higher  Order.A 
 
 Clergy  are  <   either  «^      which    they    call<f " 
 
 either  )  )  Priefh  J 
 
 t Regulars  *      and  are  bo.h       7 
 
 8.  That  the  Clergy  men  of  the  higheft  Order  are 
 Priefts ,  properly  fo  called  ,  which  they  Jay  are  in- 
 ftituted  co  offer  an  external  and  real  facrifice. 
 
 9,  The  choice  of  Bifhops  does  belong  to  the  Pope 
 by  Divine  right. 
 
 10.  The  Spaniards         That  all  the  Bifhops  re- 
 hlncired  the  faffing  of    ceive  jurifdi&ion  from  ,the 
 that  in  the  Council  of    Pope. 
 Trent. 
 
 1 1  The  Rcmaxe  Church  hath  Cardinals  for  fidef- 
 men  to  the  Pope,  upon  whom  the  univerlal  Qhurch 
 is  curn#d  as  upon  hinges. 
 
 12.  Thefearetobe  joyned  with  the  Pope  in  the 
 Government  of  the  univerfai  Church. 
 
 1 3 .  That  thofe,  whether  they  be  Bifhops  or  Pref- 
 byters \  or  Deacons  are  not  only  to  be  preferred  be- 
 fore other  Bifhops,  Archbifliops,Primate$,Patriarchs, 
 but  to  be  equalled  even  with  Kings. 
 
 §   20.  Of  Councils  and  LMonafiical  vows. 
 
 1.  *"TpHey  teach  tfiat  there  are  Evangelical  Councils 
 A  diftinft  from  commands ,  which  no  man  is 
 bound  to  perform,  but  they  who  profefs  perfe&ion, 
 and  would  deferve  more  and  greater  things  than  eter- 
 nal life. 
 
 2.  That  the  ftudy  of  perfection  is  not  of  command 
 but  Councils.  3*  Such 
 
(440 
 
 3.  Such  Councils  arc  thofe,  of  not  fecking  re- 
 venge ,  of  loving  our  adverfaries ,  of  not  fwear- 
 ing,&c. 
 
 4.  Not  to  obey  a  Council  is  no  fin. 
 
 5.  That  fome  perfection  5.  6.  Have  the 
 is  necefiary  to  falvation,  and  fakers  learn' t  this 
 that  eonfifts  in  the  full  obfer-  diftinEliw  of  perfefti- 
 vation  of  the  commands.  on ,  yet  ? 
 
 6.  That  fome  other  perfe&ion  is  greater  and  is 
 neeefTary,  not  limply  for  falvation,  but  for  a  more 
 excellent  degree  of  glory  :  and  that  eonfifts  in  the 
 obfervation  of  Council?. 
 
 7.  By  obedience  to  Councils ,  men  do  fuperero- 
 gate. 
 
 8.  That  vowed  Virginity  and  fingle  life,  are  mofl 
 acceptable  war  (hip  to  God. 
 
 9.  Yea,  and  the  greateft  fatisfadion  for  fin  ,  and 
 merit  of  eternal  life. 
 
 1  o.  A  Monaftick  life  is  a  ftate  of  Perfe&ion. 
 
 11.  All  that's  done  by  vow  ,  is  a  worfhip  of 
 God. 
 
 12.  Monaftical  vows  do  fatisfiefor  fin,  and  de- 
 fervc  eternal  life. 
 
 13.  Our  entrance  into  Religion,  is  a  fecond  Bap- 
 tifm,  orinfteadof  a  new  Baptifm,  by  which  fatif- 
 fa&ion  is  made  for  all  former  fins. 
 
 14.  That  perfection  is  to  be  placed  in  true  Mona- 
 ftick vows,  as  the  vow  of  voluntary  poverty  ,  the 
 vow  of  perpetual  chaftity,  the  vow  of  Monaftical  0- 
 bedience. 
 
 15.  That  voluntary  poverty  is  rightly  vovvcdto 
 God. 
 
 16.  That  its  lawful ;  Lawful  ?  yea  a  meritorious 
 work,  a  worlcof  perfe&ion  and  fupererogarion  in 
 Monks  to  live  on  begging.  1 7.  ic 
 
17.  It  is  lawful,  yea  meritorious,  for  the  younger 
 men  to  vow  fingle  life  for  ever. 
 
 1 8.  The  vow  of  fingle  life,  is  to  he  kept  by  them 
 who  have  the  gift  of  continency. 
 
 19.  There  is  none,  but  may jilwayes  contain,  if 
 he  will. 
 
 20.  That  'tis  lawful  for  children  to  enter  into  a 
 vow,  againft  their  parents  content. 
 
 21.  They  a:  -wo;  ^,^rn :  variety  of  vows,  which 
 have  various  rules  of  he,  invented  by  men,  befide 
 the  holy  Scripture.  A  id  as  if  there  were  greater 
 perfeftion  in  thofe  rule:-  then  in  the  do&rine  of  the 
 Gofpel  ,  and  a  more  compendious  way  toperfc&i- 
 on  and  falvation  :  they  teach  ,  by  the  obfervation  of 
 them,  eternal  life  and  a  more  excellent  degree  of 
 glory  is  obtained. 
 
 22.  They  give  the  obedience  which  is  due  onely  to 
 God,  unto  the  men  that  live  after  the  Rules  of  the 
 Franc'fcan,  Domincan  order,  Qrc. 
 
 23.  That  the  Apollles  were  the  firft  Chriftian 
 Monks. 
 
 2  4.  To  them  who  are  buried  in  the  Cowls  of  the 
 Monkes,  efpecially  of  the  Francifcans  they  promife 
 remi/fion  of  fin  in  fome  part. 
 
 25.  In  all  caufes  25.  That  Princes  are  not 
 materially,  they  are:  the  fupream  Governors  of 
 ha  not  in  all  formally,  their  fub  je&s  on  earth,  in  all 
 for  they  are  not  thefu-  caufes  fpiritual  and  temporal. 
 fremc  in  every  fart  of 
 
 Government  (that  is,  in  Minifterial  Dtreffive)  hut 
 in  their  o^nfort,  that  u  coaBive. 
 
 26.  They  make  Princes  fubjeft  to  the  people  as 
 well  as  to  the  Pope. 
 
 §.21. 
 
(445) 
 
 §.  21.  Of  the  LaVo. 
 
 Of  Charity,  or  things  to  be  done,  thefum 
 of  which  are  in  the  Decalogue. 
 
 i.  TPHat  regenerate  and.  baptized  perfons  may 
 1   perfe&ly  fulfill  the  Law,  fo  far  as  they  are 
 bound  to  fulfill  ic  in  this  life. 
 
 2.  The  fulfilling  of  the  2.  what  need  yon 
 Law  in  this  life ,  is  not  onely  anfefs  fin,  that  can 
 poffible  but  eafie.  fulfill  the  Lawfo  eafi- 
 
 ly  ?  tnt  of  jour  c\V» 
 nseuthes  are  yon  judged  now,  that  d&  net  thtt  which  you 
 thinks  fo  eafie. 
 
 3.  That  every  degree  of  Grace  is  Efficient  to  ful- 
 fill the  commandments  and  expel  all  fins. 
 
 4.  That  we  are  not  bound  4.  Others  of  them 
 in  this  life  to  love  God  with    fay  the  contrary. 
 
 ail  our  hearts. 
 
 5.  And  all  our  fouls,  and  all  our  ftrength;  Nei- 
 ther are  we  bound,not  to  have  evil  concupifcence. 
 
 6.  That  venial  fins,  as  they  call  them,  do  not 
 hinder  that  perfed  obedience  which  is  required  in  this 
 life. 
 
 7.  That  the  regenerate  cau  do  more  then  the  Law 
 requires. 
 
 8.  They  teach  their  Difciples  to  worfhip  God  un- 
 der a  humane  fhape  or  figure. 
 
 9.  That  Angels  are  to  be  wor(hiped  and  called 
 upon. 
 
 10.  Alfo 
 
(44$) 
 
 io.  Alfo  Saints  that  are  dead ,  are  to  be  wor* 
 fhiped  and  called  upon. 
 
 1 1.  That  a  more  than  ordinary  worftiip  is  due  to 
 the  blefled  Virgin  :  fuch  as  they  teach  Chrifts  huma- 
 nity vvas  to  be  worfhiped  with  j  but  to  the  reft  of 
 the  Saint^ordinary  worftiip. 
 
 12.  That  the  members  of  the  Blefled  Virgin  arc 
 to  be  adored,  for  fo  they  touch  them  [1  worftiip  and 
 Blefs  thy  feet,  with  which  choudidft  tread  down  the 
 Old  Serpents  head :  I  worfliip  and  blcfsthy  comely 
 eyes,eH*.3 
 
 23.  That  according  to  the  five  letters  of  her  name 
 MarU^  (lie  is  the  Mediatrix  of  God  and  men  ,  the 
 Auxiliatrix  or  helper  of  God  and  men  ,  the  repairer 
 of  the  weak,  theilluminaterdf  the  blind-  the  Ad- 
 vocate for  all  fin. 
 
 14..  They  name  her  the  Queen  of  heaven,  our  La- 
 dy and  Goddefs ;  the  Lady  of  Angels ,  the  fountain 
 of  all  graces.  Orau  Stepb.  Patracen.  in  Concil.Later. 
 SeJJ.  1  c.  666. 6.f. 
 
 15.  Foi  her  honor  and  worfliip  they  have  compo- 
 fed,  Duties,  Letanies,  Rofaries,  and  a  Pfaltcry  all  full 
 of  Idolatry. 
 
 16.  Ir:  the  Pfaltcry  of  Mary,  whatfoever  almeft 
 Davit,  !  us  fpoken  of  God  and  Chrift  ,  they  blafphe- 
 moufly  give  to  her  j  as  for  example  , 
 
 O  Lady  in  thee  have  I  put  my  truft,  deliver  my  foul 
 from  mine  enemies.  In  Pfal.  7.  And  I  will  praife" 
 thee,  O  Lady  with  my  whole  heart,  Pfal.  9. 1  put 
 my  truft  in  thee  OLady,P/ 10. Save  me  O -Lady, Pfal. 
 1  1.  Keep  me  O  Lady,  becaufe  I  have  hoped  in  thee, 
 *Pfal.  15.  The  heavens  declare  thy  Glory,  OVirgin 
 Mary  !  Pfal.  19.  To  thee  O  Lady  have  I  lifted  up 
 my  foul,  Pfal.  25    Have  mercy  on  ifte,  O  Lady,whtf 
 
 art 
 
(44?; 
 
 art  the  mother  of  mercies ,  and  according  to  the 
 bowels  of  thy  mercy  cleanfe  me  from  all  my  fins,  Pf. 
 5 1 .  And  pour  out  thy  Grace  upon  me.  O  Lady , Save 
 mc  by  thy  name,  and  free  mc  from  all  my  mifdeeds, 
 pfitl.  54.  Deliver  mc  from  mine  enemies ,  O  Queen 
 of  the  world/  cPfaL$9.  Praife  waiteth  for  our  Lady 
 in  Sion,  7>fal.6$ .  Make  a  joyful  noife  unto  our  Lady 
 all  ye  lands,  Pfal.  66.  Let  Mary  arife  and  let  all  her 
 enemies  be  fcattcred,  Pfal.  68.  In  thee  O  Lady, do  I 
 put  my  truft,  let  me  never  be  pat  to  confufion,  DelU 
 ver  me  in  thy  mercy ^Pfal.ji.  Make  a  joyful  noife  un- 
 to our  Lady  all  ye  lands,ferve  her  with  gladnefs,  Pfal. 
 100.  And  foin  the  reft  ,  all  which  they  fay  nre  to  be 
 fpoken  out  of  a  pious  affe&ion  to  the  Blefled  Virgin. 
 17.  They  prefer  the  Saints  to  the  rule  of  the  world, 
 and  the  Government  of  the  Church,  as  if  they  were 
 the  worlds  Presidents ,  and  the  Churches  Reftors. 
 Yea  they  fet  them  in  the  fame  place,  as  the  Heathens 
 of  old  did  their  titular  Gods  and  prefervers :  and  aC 
 fign  unto  them  fevcral  Provinces,  Offices ,  and  jurjfc 
 didions  (  becaufe  it  would  be  a  vaft  burden  for 
 every  one  to  look  to  alt  )  For,  every  Region,  e  * 
 very  Parifh^cvcry  Fraternity  of  Artificers  have  their 
 \  titular  Gods  and  Patrons.  So  P.  fovius  calls  them, 
 Hiftor-  lu  24.  in  the  end.  And  there  came  forth  late- 
 ly a  Commentary  of  Philip  the  39.  Bifhop  of  the 
 Church  at  Eiftreet  ,  of  the  titular  Gods  of  that 
 Church,  Sc  Richard  ^Wumbald^Wdfurg.  And 
 we  may  as  truely  affirm  of  the  Papilts  what  Cjreaorj 
 de  valentia  faies  of  the  Heathens^  For  that  very  thing 
 fayes  he,  we  may  apprehend  them  to  be  idolaters,be- 
 caufe  they  diftribute  their  fcveral  Provinces  of  offices 
 to  feveral  creatures,as  to  Gods,  &c. 
 There  are  certain  Saints  for  the  cure  of  every  diC 
 
 eafe 
 
(448) 
 
 cafe  almoft,  and  for  curing  of  evils :  as  Sebaftian  and 
 Rochm  for  the  plague  :  Apollonia  for  the  tooth-ache  ; 
 *Antony  for  the  Wildfire  or  Gangrene  :  Ottilia  for 
 fore  eyes :  Quiriniu  for  Fiftula's,  Sigifmondzxti  Pc- 
 trcnella  for  a  Feavcr  ,  zApollinaru  for  the  Privities 
 (as  Triapm  of  oid)  Liberia*  for  the  Stone,  and  alfo 
 Benedict.  Wolfangm  cures  Convalfions ,  Romantu 
 the  poffefled,  Valentinm  the  Epilcpticks  (as  Hercules 
 oi:  old)  Anajlatius  fuch  as  are  mad. 
 
 The  work  of  delivering  Captives  is  committed  to 
 Leonard,  of  aflifting  in  war  to  George  (as  of  old 
 to  UVtars. )  Nicholas,  and  Cbrifiopber  are  Patrons  to 
 Seamen  :  the  three  Kings,  viz,,  of  C alien  to  Travel- 
 ers :  \JMargaret  to  women  in  childbirth(as  Juno  Lw 
 cinaoi  old.)  Gregory  and  Katharine  to  Students  (as 
 Appotto  and  Minerva  of  old.)To  Merchants  Erafmns, 
 to  Painters  Lm*$.  to  Smiths  Sufogius,  to  Shoo-mak- 
 ers  Crifpin^  to  Taylers-£?#ft!»40,  to  Potters  Goactu, to 
 Weavers  Severing* %  to  Carpenters  fofeph,  to  horfe- 
 men  GW^if,  to  Hunters  Eufiaebim, to  Whores  ^/ra 
 and  Maudlin  (as  Venwt  and  P/cra  of  old.) 
 
 They  appoint  ,4#/?*»  for  Divines,  ^#0  for  Lawyers, 
 Cofman  and  DamUn  tor  Phificians  (as  of  old  <zs£fcti- 
 lapim  ) 
 
 fohnkzzps  men  from  Poifotv,  Laurentim  and  F/a- 
 ri<z*/ft  from  fire  and  burning  (as  Veftx  of  old.,)  Ser- 
 vatim  from  difeafes ,  fob  frocn  the  Scab ,  Barbaca 
 from  dangers,  Paul  and  ^A*  from  Tern pefts,  C&ri- 
 fiopber  from  fuddaiij  death,  Hubert  from  the  biting  of 
 a  mad  dog. 
 
 Eraftmu  and  /f*»e  (us  fan*  of  old)  make  men 
 rich.  Prctafiw  and  Gervafiui  difcover  thieves,  Vin* 
 centius  and  Hicrom  reftore  things  loft,  FeltcitM  give* 
 Boyes  in  child-  bear ing. 
 
 They 
 
(44?) 
 
 They  fee  Urbane  over  the  Vines  (as  Bacchtu  of 
 old)  Sc  Lupus  over  Corn  (  as  Ct res  of  old)  G'allus 
 over  the  Geefc,  WendlUne  over  Sheep,  Pelagiw  over 
 Oxen  ,  Eulegim  over  Horfes ,  •sfnthtwj  over  the 
 Swine ;  Lfrledardus  has  the  care  of  Wine,  Ludovictu 
 Minor  if  a  of  Ale,  efo 
 
 They  worfhip  fourteen  whom  they  call  Afliftants 
 or  Helpers,</W£f,  #**/*/,  Erafmns ,7J antaleon,Vititi , 
 Chtiftopher,  ^Dionifius ,  Cytuicp* \zAch wins ,  £tt(la- 
 chms,  ^£gidim JMargarefi>D arbary ,  and  Katharine. 
 18*  The  Reliques  alfo  of  the  Saints  they  worfliip 
 and  reverence  r  of  which  I  will  relate  twe{ve4errors 
 and  abufes  of  the  Papifts,  as  they  are  noted  by  y 
 Chemnitins.  , 
 
 i .  That  the  bodies,  afties,  or  bones  of  the  Saints 
 are  to  be  taken  out  of  their  graves  ,  and  placed  in 
 fome  high  place,  as  upon  the  high  Altar  ,  or  fome 
 other  confpicuous  place,  and  to  be  drefled  with  gold 
 and  filver,  and  filk,e£r. 
 
 2-  That  thofe  Reliques  ought  to  be  carried  in  pub» 
 like  proceffions  and  prayers ,  and  to  be  (lie wed  and 
 offered  for  Chriftian  people  to  fee ,  and  touch,  and 
 
 3.  That  fuch  Reliques  are  to  be  approved  by  the 
 Pope  ;  and  that  approbation  is  to  be  by  canonizing 
 them. 
 
 4.  Thattis  a  Angular  and  meritorious  worfliip  of 
 God,  if  the  people  to  obtain  help  by  it,  {hall  touch, 
 kifs,or  walk  before  with  an  adoring  raiiid  and  gefture, 
 or  (hall  do  reverence  to  thefe  Reliques,  by  candles, 
 filke  coverings,  garlands  or  other  tire  like  ornaments. 
 
 5.  That  the  grace  and  power  of  God  (which  they 
 fay  is  in  them  or  prefent  by  them)  is  to  be  fought  for 
 
 ll  in  thefe  Reliques  :  and  th;i£  they  are  made  partakers 
 
 Gg  of 
 
of  it,  who  do  touch  them  or  behold  thcra. 
 
 6.  That  \\s  an  acceptable  facrifkc  to  God ,  to 
 offer  up  precious  gifts  to  thefe  Reliques. 
 
 7.  Many  indulgences  for  fin ,  are  promifed  to 
 fucb  as  touch  and  kifs  them,  &c. 
 
 8.  That  our  prayer  is  the  better,  worthver,  and 
 more  acceptable  to  God  ,  if  it  be  done  by  or  before 
 the  Saints  Reliques,  by  whofe  merits  we  may  obtain 
 help  :  A.d  therefore  in  our  neceilities  we  muft  make 
 Vows,  and  take  Pilgrimages  unto  thofe  places,where 
 the  Reliques  of  Saints  arc  held  to  be,  chat  we  may 
 call  upon  them  for  their  help. 
 
 9.  That  it  adds  much  to  the  holinefs  of  the  Sacra- 
 mentof  theEucharift ,  if  the  Saints  Reliques  are  fet 
 inclofcd  upon  the  Altar,  pay  that  the  Altar  is  confe- 
 crated  by  their  touching  it. 
 
 10.  That  the  Saints  Reliques  may  be  lawfully  laid 
 over  one,  or  carried  about  or,cs  neck  in  devotion  and 
 faith  to  God,  and  the  Saints  whofe  Reliques  they 
 are. 
 
 11.  Oaths  among  the  Papift*  are  taken  by  touch- 
 ing the  Saints  ReHques  that  T<>  th*  dbfigation  of  the 
 oath  may  be  d'^ided  bewxt  God  and  the  Saints. 
 
 12.  All  places  among  the  Papiftsare  full  of  un- 
 certain, counterfeit,  and  falfe  Reliques,  to  which 
 without  difference  the  ff.mevcneiaiiun  and  honor  is 
 given 
 
 19.  Tfaey  make  tbem  Pi&ures  to  worfhip  them. 
 
 20«  Tne^difpute,  that  Images  of  God  are  noc 
 forbidden. 
 
 21  That  Images  are  properly  and  per  fc  to  be 
 worfhtped. 
 
 23.  That  Images  are  to  be  worshiped  with  the 
 fame  worftup,  as  is  due  to  the  Perfon,  or  Exemplar. 
 
 24.  They 
 
(4V) 
 
 24.  They  defend  Pilgrimages  to  holy  places,  and 
 Reliqucs  and  Saints  Pifturcs :  and  chey  promife  large 
 indulgences  to  Pilgrims. 
 
 25  That  the  Crofs  of  Chrift  is  to  be  worshiped 
 withthe\vor(liip  Latria. 
 
 26.  That  they  are  in  fome  fort  fan&ifkd  who 
 touch  the  Reliques  or  the  Crofs. 
 
 27.  That  fome  hoiinefs  accrues  to  things  that  are 
 figned  with  she  Crofs. 
 
 28.  That  the  Sacrament  of  the  Alcar,  orthehofl: 
 confecrated,  is  to  be  worshiped  with  Latria. 
 
 29.  They  adore  the  Pope  as  a  kind  of  Deity. 
 
 30.  The  greateft  part  of  the  Popifli  Religion  is 
 raeer  fuperftition ,  and  wil-worfhip:  yea  meerhyr 
 pocrific,  or  a  form  of  godlincfs,  refting  in  external 
 works  and  obfervations. 
 
 31.  They  worlhip  God  after  the  commandments 
 of  men. 
 
 3  2.  they  defend  the  ceremonies  invented  by  them- 
 felves  or  taken  from  JieWs  or  Heathens  to  be  a  part  of 
 worfhip  pieafing  to  God. 
 
 j?.  Andtobcobferved  ,  as  the  Law  of  God. 
 
 34-  That  their  obfervation  deferves  remifiion  of 
 fi* 
 
 35    That  no  ceremonies  35.   I  veouU  thej 
 
 appointed  by  the  Church  can     hxd  kq  companj  in  tlm 
 be  omitted  without    mortal     error. 
 fin,  nor  without  fcar.dal. 
 
 36.  That  things  confecrated  by  themfelves ,  a* 
 holy  Water,  Agnus  £>a's,£fc.  have  fpiritu.ai  effe&s, 
 to  drive  away  divels,to  blot  out  fi^&c. 
 
 37.  They  conjure  fait  (yea  and  herbs)  andcor.fe- 
 crate  it,  that  it  may  be  healthful  to  the  mind  and  bo- 
 dy of  thofe  that  take  it. 
 
 G  g  2  38.  They 
 
(45*  ) 
 
 38.  They  Baptize  and  confecrate  the  Bels,making 
 them  Godfathers,  to  fright  away  divels,  and  drive  a- 
 way  Tempefts. 
 
 39.  That  their  ringing.does  profit  the  dead, 
 
 40.  The  Chrifm  being  confecrared  the  Bifhop  and 
 Presbyters  faiute  it,  in  thefe  words,  GodfaveSt. 
 Ckrifma    Ave  S.  Chrifma. 
 
 41.  They  give  it  a  power  to  confer  upon  the  a- 
 nointed  health  to  the  body  ,  and  holinefs  to  the  foul, 
 and  fo  the  Holy  Ghoft  htmfelf 
 
 42.  That  every  Church  fotemnely  confecratcd  ,  is 
 indued  with  a  divine  vertuc: 
 
 43 .  The  many  abufcs  of  fafting  and  prayer  I  tou- 
 ched before. 
 
 44.  They  teach  men  to  fwear  by  the  creatures. 
 
 45.  They  deny  oaths  to  be  fit  for  the  perfeft. 
 
 46.  Vows  made  to  the  Saints  they  defend. 
 
 47.  That  the  Pope  can  abfolve  from  the  bond  of 
 vows  and  oaths. 
 
 48.  They  confecrate  feaft  dayes  to  the  worftiip  of 
 Saints. 
 
 49.  And  fbme  they  confecrate  to  patronize  their 
 own  errors  as  the  feaft  of  Conception,  the  feaft  of 
 Affumption  of  the  Biefled  Virgin,  the  feaft  of  Chrifts 
 body,  and  of  Peters  chair,  3nd  of  all  fou\$,&c. 
 
 50.  That  feaft  dayes  are  in  truth  more  holy  then 
 others. 
 
 5 1  They  exempt  the  Clergy  from  the  fecular  yoke, 
 i.e.  they  exempt  Ecclefiaftrcks  ,  both  perfons  and 
 goods  from  the  obedience  of  Temporal  Lords,  and 
 from  their  jurifdiftion  in  perfonals  and  reals,'  in  civil 
 things  and  criminal^and  therefore  that  the  civil  judge 
 cannot  punifh  Clergy-men. 
 
 52.  That  the  Clergy  is  not  bound  to  pay  tribute 
 to  Fringes.  5  3. That 
 
(4«  ) 
 
 53.  That  the  Rebellion  of  a  Clergy- man  againft 
 the  King,  is  not  Treafon. 
 
 54.  That  the  Pope  can  forbid  fubjeds  to  keep  the 
 oath  of  fidelity,  to  Chnflian  Kings ,  if  they  be  fuch 
 as  acknowledge  not  the  Re?nan  fea. 
 
 55.  That  the  Pope  can  abfolve  fubjeds  from  the 
 oath  of  fidelity. 
 
 56.  That  the  Pope  has  power  to  depofe  Princes. 
 
 57.  That  the  fubjeds  of  fuch  Princes  are  bound 
 to  obey  fuch  a  fentence,  if  it  be  published. 
 
 58.  That  if  grave  and  learned  men  (fuch  as  the 
 Jejtktes  tfpuiaSj  are)  frail  judge  any  Prince  to  be  a 
 Tyrant,  it  is  lawful  for  their  fubjeds  to  overthrow 
 them,  and  if  they  want  power  to  poifon  them. 
 
 59  That  the  fubjeds  of  the  moft  Chriftian  Kings, 
 whom  they  call  Lutherans  and  Sacramentarians,  are 
 free  from  all  bonds,  and  that  they  may  lawfully  de- 
 flroy  their  Kings. 
 
 '■60.  That  'tis  not  lawful  for  Chriftians  to  tolerate  a 
 King  that  is  an  Infidel  or  a  heretick  indeavoring  to 
 draw  men  to  his  Sed  ,  but  they  arc  bound  to  depofe 
 him,, 
 
 61 .  That  the  ancient  Chriftians  did  not  depofe  fuch 
 becaufethey  wanted  power. 
 
 62.  That  the  Pope  may  give  the  Kingdoms  and 
 Principalities,  and  Lordihips  of  ali  thofe  whom  he 
 judges  hereticks  unto  his  Rowan  Catholikes  ,  or  may 
 adjudge  them  to  thofe  that  can  lay  hold  of  them. 
 
 63.  That  'tis  not  oncly  lawful,  but  meritorious 
 to  kill  Princes  that  are  excommunicated  by  the  Pope; 
 
 64.  They  fuffcr  Stews,  and  ftouily  defend  their 
 toleration. 
 
 65.  They  forbid  the  Clergy  to  mary. 
 
 66.  That  Prieft  does  better  ,  fay  they,  that  keeps 
 
 Gg  3  a 
 
(454) 
 
 a  Concubine ,  then  fee  that  marries  a  wife. 
 
 67.  That  marriage  after  the  vow  of  Chaftity ,  is 
 worfe  then  Adultery. 
 
 68.  That  fingle  life  ("even  as  it  is  vowed  and  prafti • 
 fed  in  the  Roman  Church  )  is  a  w  orftiip  mod  accept- 
 able to  God,  and  fatisfa&ory  for  fin  ,  and  merito- 
 rious of  eternal  life. 
 
 69.  That  the  Pope  with  a  whorifh  intention , 
 makes  gain  (as  Leno  did  )  by  the  proftitinion  of 
 Wborcs. 
 
 70.  That  all  faults  are  fold  at  a  certain  price,  ic 
 the  Popes  Taxe.  * 
 
 7 1 .  An  officious  lye  they  allow  of. 
 
 72.  They  approve  and  teach  the  Miftery  of  equi- 
 vocation. 
 
 72,73.  ThU  may  73.  The  aft  of  counter- 
 give  m  fome  light  into  feitingand  diflembling  with 
 the  ]ugllngs  of  iur  greattsen,  they  commend,as 
 times.  good  and  profitable. 
 
 74.  They  fay  Faith  is  not  to  be  kept  with  Here- 
 ticks. 
 
 75.  That  the  defires  of  the  will  going  beforeaf- 
 fent,  are  not  fins. 
 
 i   76.  Neither  is  concupifcence  a  fin  ia  the  Bap- 
 tized. 
 
 77.  That  in  concupifccoce  there  is  onely  the  evil 
 of  punifhment  not  ©f  fin. 
 
 78.  By  that  command,  thou  (hale  not  covet,  it 
 is  not  forbidden  ,  that  we  have  no  eviL  de- 
 fires. 
 
 I  have  recited  a  huge  Catalogue  of  errors  t  to 
 which  I  doubt  not  but  many  more  may  be  heaped 
 up:  Asthofe  (which  we  are  refuting  in  this  book) 
 
 about 
 
f  (4)5)  " 
 
 about  Antichrifl  :  By  all  which  it  appears ,  that  the 
 oppofition  of  tke  Pope  to  Chrifb  truth,  is  not  a 
 particular  oppofition,  as  in  feme  her etitks  hut  «ni- 
 verfal ,  fuch  as  we  may  look  for  from  Antichrifl:, 
 Thus  far  Bilhop  G.  Dowttame. 
 
 F  1  N^l  S. 
 
M^M-^MMM 
 
 >3& 
 
 An  Alphebitical 
 
 TABLE, 
 
 Made  and  annexed  by  the 
 
 S'TATION  E  R, 
 
 -A 
 
 ABajfws  notfubjeft  to  the  Pope  p.72 
 
 ^/W/W^ofthePopifh  Religion  p.4.  iza$- 
 Afrtey  Wherein  the  Churches    not   fubjed   unto 
 Rocne*-^™?  p.  7  5 
 
 The  Papifts  agree  not  about  their  fundamentals 
 
 p,  104 
 ^ffy/wVjontheProteftant  fide,  16. 35,36,37.  See 
 
 Fathers. 
 
 Apofiles  ignorant  of  the  fundamentals  which  Rome 
 
 holds  forth  p.  2 
 
 Were  very  injurious  to  the  world  (  if  ihePopifh 
 
 Bo&rine  be  true)  in  not  (hewing  us  the  ncereft 
 
 way  to  Heaven  p.  3 
 
 Arguments  for  theProteftant  Religion  p  1 1 .14,1 6, 
 
 7 
 
 Hh  Atmnh. 
 
An  Alphabetical  Table* 
 
 jfrntAh.  The  Bifhop  of  Armah  defended  againft 
 Paulw  VeridicHs  p.  j  2 
 
 B 
 
 BEfore.  Where  our  Religion  was,  before  Luther 
 ^  p.  3448 
 Belief.    Of  belief  due  to  Paftors  p.  1 97 
 
 c 
 
 CAfe  flated  between  the  Papifls  and  us    p.48.52 
 Catholicke  what  p.7 
 
 Papifts  make  a  new  Catholike  Church  that 
 was  not  known  for  many  hundred  years  after 
 Chrift  p.  116 
 
 Ceremonies  p.  161 
 
 ChriftUn  Religion  what  p.  7 
 
 —  but  one  p.  7. 
 
 Chrift,  the  extent  of  his  death  p  6$ 
 
 Church.  That  the  Catholike  Church  alwayes  held  the 
 pofitive  part  of  our  Religion  p,  17 
 
 In  what  fence  the  Romanifts  are  a  Church  f  p.  177 
 They  are  Metaphyfically  a  true  Church ,  but  mo- 
 rally a  falfe  Church  +>  p.  278 
 Churche/not  fub  jeft  to  the  Pope ,  and  how  far  they 
 differ  from  him                        p.  53.  to  55. 121 
 Of  a  larger  extent  and  greater  inumber  then  the 
 Ch  of  Rome                                      rP-S8,5T9 
 
 Circle 
 
FAn  Alphabetical  Table. 
 
 Circle  of  Vtpi&s  p.  284.2 13 
 
 Communion    with  Rome  promifed    upon   Termes 
 
 •  P-  115.  126 
 
 Contradiction  of  Popery  to  it  felf  ^    P  93 
 
 Ceunceloi Trent  it's  new  Articles  n  81.172 
 
 How  hard  to  know  which  is  a  true  General  Cc<J. 
 
 j  p-  102 
 
 And  whether  there  hath  been  any   one  m   the 
 
 world  this  thoufand  years  w  p.  28o 
 
 Councils  have  erred  p.  2^4 
 
 OWHath  but  three  names  in  ir  ,and  Pilate  a  RomLs 
 
 is   one   of  them  ,    not  the  Pope  or  Roman* 
 
 Church 
 Cruelty  of  the  Papifts  p  T^0 
 
 Cup  denied  to  the Laity,  contrary  to  Scripture  and 
 
 Antiquity  ^    p.  143 
 
 D 
 
 DEcifive  power  in'  the  Paftors  of  the  Church 
 about  what  n  T  ng' 
 
 No  proper  judicial  2W/J™  power  in  any  man  or 
 men  in  matters  of  the  Chriftian  faith    n  1 9S  &c 
 *iffere*ceta*ybc  in  thofc  of  the  fame  Religion  a- 
 bout  letter  points  p.  274*  fJ. 
 
 ifagreemtnt  of  Pjpifts  with  themfelves  p  1*2191 
 tvels  great  defigne  to  keep  men   from  Salvation 
 
 p.  1 
 
 Hh  2  £rnr 
 
'-  / 
 
 As  Alphabetical  Tabta 
 
 •      E 
 
 ERror.     No  Church  nor  good  Chriftian  can  err  in 
 fundamentals  p.  44 
 
 Errors    and   corruptions  of  the  Church  of  Rome 
 
 p.  257. 
 Experience  proveth  the  Pope  fallible 
 
 F 
 
 FAithy  Whether  to  be  refolded  into  the  Pope  or 
 Church  of  Rome  p, 278,279,280 
 
 Fathers.   The  Infallibility  of  the  Pope  or  Church 
 of  Rome,  never  acknowledged  by  the  Ancient 
 Fathers ,  for  fix  hundred  years  after  Chrift 
 
 p.  277.  Z9f; 
 Their    judgement    in  the  cafe   of  Infallibility 
 
 p.  298. 3  5  7: 
 Fergerles  of  the  Papifts  p.  1 69 
 
 Freewill  p.  29.6 1  ,&c 
 
 Cjr  eater. 
 
An  Alphabetical  "Table, 
 
 GReater.     The   greater  part  of   the  Catholike 
 Church   againft    the     Popifh    infallibility 
 
 —  p.  ^73 
 
 GreekChmch  not  fubjed:  to  the  Pope  p.  5  3 
 
 Holds  the  farqg  Doftrine  for  fubftance  with  the 
 
 Proteftants  p. 54.60. 
 
 Grace.  Whether  all  ha ve  grace  given  themfufficient 
 
 to  falvation  ^  p.  66 
 
 H 
 
 HE'rctlcki.  Bellarmine  confefies  that  three  Gene- 
 ral Councils  did  believe  that  the  Pope  may  be 
 zheretick^  p.  192. 
 
 Fpurty  Popes  charged  with  error  and  herefie  by 
 HtUarmines  confeflion  p.  248. 
 
 hindrances  of  Salvation  chiefly  three  p.  2 
 
 1 
 
 Volatry  of  thePapifts 
 
 p-  US 
 
 Ignorance  of  fome  Popes 
 
 p.  261 
 
 H  b  i 
 
 Jmftni- 
 
An  Alphabetical  Table, 
 
 Jmfentiencj  and  incurablenefs  of  the  Church  of 
 
 Rome  p.  171 
 
 Infallibility.    Of  infallibility  p.  35 1 
 
 Diftinftions  about  ic  P-44* 
 
 Ocher  Churches  as  good  a  pica  for  it  as  the  Church 
 
 of  Rcme  p.  27 
 
 Of  the  infallibility  of  a  true  believer  and  Church 
 
 p.44.209 
 The  Papifts  not  agreed,  where  the  feat  of  it  is 
 
 p.  103 
 The  Pope  not  infallible,  proved  fy  many  Argu- 
 ments *>     p.  2 1 1 .  to  278 
 loan.  Of  Pops  7^0  p- 293 
 Judge.  Of  Faith  and  Scripture  whom       *     p.  195 
 'judgement  Of  difcretion                         p.  1  65.206 
 Of  Direction                                             p.  196 
 Jttftification.  Oijuftification  p.  30 
 
 L 
 
 /W»  Service  p.  145 
 
 j  Lying  Legends  p.  165 
 
 M 
 
 MA/k^s.  Popifh  warkes  of  a  true  Church  ex- 
 amined. 
 Means  by  which  Popery  is  upheld  p.  164 
 
 Merits 
 
*   An  Alphabetical  Tabic. 
 
 Merites.  p.  jq 
 
 Miracles.  Popery  not  fealed  by  miracles  p,  225 
 
 Popifli  miracles ,  what  ones  p.  227 
 
 — -  not  to  be  believed  p.  228 
 
 N 
 
 NSgatives  of  the  Proteftants  are  the  confequen- 
 ces  of  their  Affirmatives  p.  37. 
 
 Juftified  from  Scripture  and  Fathers  p.  3  8 
 
 Novelty  of  Popery  p.  1 1 2 
 
 Proved  by  Popifh  Authors  p.  1 1 8 ,  r  1 9 
 
 o 
 
 OAth.    The  impoflibilities  and  contradidions 
 that  the   Pop/ih   oath  ingageth  men  unto 
 
 '?     P-  l7z 
 Objections  of  'Papifts  anfwercd  p.  i6f  29.  32, 33,  34  . 
 
 40,41,42,43,44,45,4(5,47'.  175,  177,  i79] 
 
 180,  181,605. 
 One  Religion  in  all  that  are  faved  p  zj 
 
 Protcftants  Religion  cne  notwkhfhnding;  then 
 
 differences  p.  42 
 
 Other  Churches  have  as  fair  a  plea  for  Infallibility 
 
 zsRome  v.  z~o 
 
 H  h  4  ^  frf&lf 
 
An  Alphabetical  Table* 
 
 P 
 
 PApjbs  own  al!  our  Do&rine  for  fubftance  p.  79 
 Millions  of  tbem  do  not  cordially  imbrace  the 
 PopifhDo&nne  p.  85 
 
 Or  know  wfiat  Popery  is  ibid. 
 
 That  many  fuch  may  be  faved  p  86 
 
 Yec  not  by  Popery  but  from  it  by  the  Chriftian 
 faith  p.  88 
 
 This  acknowledgement  is  no  prejudice  to  our  caufe 
 
 p.89 
 Are    not    agreed    about    their     Fundamentals 
 
 p.  104 
 The  great-eft  Schifmatickes  en  earth  p.  120 
 
 Their  idolatry  p.  153 
 
 Their  Traditions  difproved  p.  20. 1 3 1 
 
 Their    Sandity     compared    with      Proteftants 
 
 P-  237 
 
 Their  difagreement  p. 93 
 
 The  Doctrines  wherein  tfoey  differ  fromProcett- 
 
 ants  p.  19-24.  142,  143.  189,  190 
 
 Their  faith  uncertain,  p.125.  and  mutable,  p.  1 3  5. 
 
 141 
 
 'Penitence  p.  31 
 
 Terjury.  Popery  plungeth  men  into  perjury    p.  172 
 
 .  Perfeverance  p.  30 
 
 Peter.    Of  the  promife  made  to  Peter  p.  1 00. 2 1 6, 
 
 217 
 
 Pope.  Popes  may  ^rr  P-91- 
 
 •  --have  erred  p.  2  5  7. 248 
 
 Some 
 
1  An  Alphabetical  Tables 
 
 Some  have  been  very  wicked  p.  269 
 
 How  unpofiible  to  know  who  is  the  true  Pope, 
 fuppofing  there  (hould  be  one  p.  97. 102 
 
 How  much  is  neceffary  for  all  to  know  that  be- 
 lieve upon  his  authority  p.  97.  to  ido 
 The  wickednefs  of  fome  Topes  p.  1 01 .  184 
 The  firft  Pope  that  procured  the  title  of  head  or  u- 
 niverfal  Bifiiop  was  Boniface  p.  1 17 
 The  prefent  Pope  Inmcent ,  his  new  Articles  of 
 faith,  or  his  determinations  for  the  Moliniits  a- 
 gainit  thejanfenians                                 p.  138 
 Pepijb  Dodrine,  the  abfurdity  of  it              p.  4.  39 
 Makes  it  neceffary  to  believe  in  the  Pope  as  well  as 
 inChrift  p.  4 
 Pcperj  what                        p.  78,^.  142.  162.  *74 
 Is  a  newdevifed  way  to  heaven                 p.  106 
 No  fafe  way  to  falvation,  Arguments  p.9i.to  172 
 Very  changeable                                         p.  137 
 Power  of  Decifion                                           p.  198 
 Predeftination                                                          p.  29 
 Primitive  Church  received  not  the  Scripture  up- 
 00  the  credit  of  the  Romane  Pope  or  Church 
 
 p  295 
 
 •  -  Its  judgement  in  that  point  p.298 
 
 Troteftant  Church, where  before  Luther  p. 3 2 
 
 Is  onenotwithftanding  their  divisions  p.  54 
 
 Proteftants  their  Religion  a  fafe  way  to  falvation, 
 
 Arguments  r.  i'i.  14. 16 
 
 Take  the  Scripture  for   their  rufe   and  judge 
 
 p.  13 
 
 Have  a  promife  of  CUvation  p.  17. 
 
 Whence  they  denominate  their  Religion 
 
 No  feparates  from  the  true  Church  p.  41 
 
 gucftions 
 
Q 
 
 An  Alphabetical  Table, 
 
 .  Q 
 
 Veftions  about  the  Popes  or  General  Councils 
 judgement  p.  280 
 
 REal  prefence  in  the  Sacrament  p.  1 54 
 
 Reformed  Religionfwhac  p.  6 
 
 Religion,  that  term  explained  p.  6 
 
 Refolved.  Into  what  the  true  Proteftants  belief  is 
 refolved  p.  186 
 
 Rome.  How  highly  advanced  by  God  (if  we  will  be- 
 lieve the  Papifts)  above  Jerufalem  and  all  other 
 Cities  P-3,4 
 
 Romanifts  make  a  new  word  of  God  p.  1 2 
 
 Deny  the  Scripture  to  be  the  whole  word  of  God 
 
 p.  12 
 Tell  us  unwritten  traditions  are  another       p.  12 
 Keep  the  Scripture  from  the  people,and  why,p.is 
 See  Papifts. 
 
 Salva^ 
 
An  Alphabetical  Table, 
 
 S 
 
 SAlvation,  Save. 
 Hindrances  of  it  p.  z 
 
 True  Religion  will  not  Save  him  that  is  not  true 
 to  it  p.  ii 
 
 Salvation  what  p.  83 
 
 Proteftant  Religion   a  fafe   way   to   Salvation 
 
 Arg.  1.  p.  11 
 
 All  that  arefaved,are  favcd  by  one  Religion  p»  17 
 
 27.   not  Popery  p.  89 
 
 What  fort  of  Papifts  may  be  Saved,  and  what  not 
 
 p.  1 79 
 
 Safe  way  what  p.  84 
 
 Whether  Popery  be  a  Safe  way   to  Salvation 
 
 p.  78 
 
 Schifmatickc    The   Papifts  the  greateft  upon  the 
 
 earth  p.  120,^. 
 
 How  any  man  may  know,  that  they  were  delivered 
 
 by   the  Writers  of  them  to  the  Churches 
 
 p.  130. 186 
 Of  expounding  Serif  ture  p.  206 
 
 Serif  ture  kept  from  the  common  people  by  the  Pa- 
 pifts p.  24, 147 
 Seuce,  It's  infallibility    that  the  Pope  is  fallible 
 
 p.  242 
 
 Separation  of  the  Proteftants  p.  41 
 
 Smalnefs  of  the  Rcmane  Church  to  the  Catholike 
 
 Church  P-273 
 
 Subjett.  The  Greek  Church  not  fubjett  to  the  Pope 
 
 P-  S3 
 
 Sticceflion  of  Bifhops  in  the  Church  of  Rome  ex- 
 amined p.  183 
 
)  An  Alphabetical  Table. 
 
 Succefs  and  victory  of  the  Papifts  as  a  mark  examin- 
 ed p.238 
 
 Sufferings  df  Papifts  how  little  to  others,  p.  237.  no 
 true  mark. 
 
 T 
 
 TErwesof  Religion  Reformed,  Catholike,  Chri- 
 ftian,  Proteftant,  Salvation,  Safe  way  explained 
 
 p.5,6,7>8,9 
 Testimony  of  the  Paftors  of  the  Church  to  the  Scri- 
 pture, of  what  credit  p.  197 
 Tr  editions  of  the  Papifts                           p.  20. 1 3  1 
 The  Protcftants  acknowledged,  neceflary  Traditi- 
 on is  not  another  part  of  the  rule  of  Divine  faith 
 as  the  Papifts  make    their   Traditions    to  be 
 
 p  131 
 Tranfubfeantiation,  againft  it  p  1 54.  245,246,247 
 Trent ,  It's  Councils  new.  Articles  p.  5 1 
 
 Trent  Articles  p.  173 
 
 u 
 
 U 
 
 Niverfd  Church,  not  the  Church  of  Rome , 
 which  is  far  lefs  then  all  the  reft  that  hold  not 
 communion  with  her  p,  58. 182 
 
An  Alphabetical  Table. 
 
 W 
 
 WAj  to  Salvation  what  p.  83 
 
 wicked  Popes.  p.  269 
 
 Werd  of  God,  the  Popifh  do&rine  about  it  p.  142 
 
 Writings  9kigaed  p.  169 
 
 Writings  of  the  Aneidnt3  corrupted  p.  169 
 
 F  1  3^1  S. 
 
 More  Emu's* 
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 teach  their  foHomnto  adtreln.v%0fficej^4^7^i9M  24.6: 17. 
 r.  tuUltrj  p.  448.1,27.1:.  Barbara. 
 
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